Saddharmapuṇḍarīkasūtram |

(63a4)正法華經卷第一

(1c15)妙法蓮華經卷第一

(1a1)dam pa’i chos pad ma dkar po źes bya ba theg pa chen po’i mdo | ||

SADDHARMA-PUNDARÎKAORTHE LOTUS OF THE TRUE LAW.

(1,1)|| namaḥ sarvabuddhabodhisattvebhyaḥ | namaḥ sarvatathāgatapratyekabuddhāryaśrāvakebhyo ’tītānāgatapratyutpannebhyaś ca bodhisattvebhyaḥ ||

(5)西晋月氏國三藏竺法護譯

(16)後秦龜茲國三藏法師(17)鳩摩羅什奉　詔譯

(1b1)rgya gar skad du | sad dharma puṇḍarIka nāma mahāyānasūtra |bod skad du | dam pa’i chos pad ma dkar po źes bya ba theg pa chen po’i mdo |

HOMAGE TO ALL THE BUDDHAS AND BODHISATTVAS.

1: nidānaparivartaḥ |

(6)光瑞品第一

(18)序品第一

bam po (2) daṅ po || saṅs rgyas daṅ byaṅ chub sems dpa’ thams cad la phyag ’tshal lo ||

CHAPTER IINTRODUCTORY.

evaṃ mayā śrutam | ekasmin samaye bhagavān rājagṛhe viharati sma gṛdhrakūṭe parvate mahatā bhikṣusaṃghena sārdhaṃ dvādaśabhir bhikṣuśataiḥ sarvair arhadbhiḥ kṣīṇāsravair niḥkleśair vaśībhūtaiḥ suvimuktacittaiḥ suvimuktaprajñair ājāneyair mahānāgaiḥ kṛtakṛtyaiḥ kṛtakaraṇīyair apahṛtabhārair anuprāptasvakārthaiḥ parikṣīṇabhavasaṃyojanaiḥ samyagājñāsuvimuktacittaiḥ sarvacetovaśitāparamapāramitāprāptair abhijñātābhijñātair mahāśrāvakaiḥ | 
tadyathā - āyuṣmatā ca ājñātakauṇḍinyena, āyuṣmatā ca aśvajitā, āyuṣmatā ca bāṣpeṇa, āyuṣmatā ca mahānām nā, āyuṣmatā ca bhadrikeṇa, āyuṣmatā ca mahākāśyapena, āyuṣmatā ca urubilvakāśyapena, āyuṣmatā ca nadīkāśyapena, āyuṣmatā ca gayākāśyapena, āyuṣmatā ca śāriputreṇa, āyuṣmatā ca mahāmaudgalyāyanena, āyuṣmatā ca mahākātyāyanena, āyuṣmatā ca aniruddhena, āyuṣmatā ca revatena, āyuṣmatā ca kapphinena, āyuṣmatā ca gavāṃpatinā, āyuṣmatā ca pilindavatsena, āyuṣmatā ca bakkulena, āyuṣmatā ca mahākauṣṭhilena, āyuṣmatā ca bharadvājena, āyuṣmatā ca mahānandena, āyuṣmatā ca upanandena, āyuṣmatā ca sundaranandena, āyuṣmatā ca pūrṇamaitrāyaṇīputreṇa, āyuṣmatā ca subhūtinā āyuṣmatā ca rāhulena | 
ebhiś cānyaiś ca mahāśrāvakaiḥ - āyuṣmatā ca ānandena śaikṣeṇa | 
anyābhyāṃ ca dvābhyāṃ bhikṣusahasrābhyāṃ śaikṣāśaikṣābhyām | 
mahāprajāpatīpramukhaiś ca ṣaḍbhir bhikṣuṇīsahasraiḥ | yaśodharayā ca bhikṣuṇyā rāhulamātrā saparivārayā | 
aśītyā ca bodhisattvasahasraiḥ sārdhaṃ sarvair avaivartikair ekajātipratibaddhair yaduta anuttarāyāṃ samyaksaṃbodhau, dhāraṇīpratilabdhair mahāpratibhānapratiṣṭhitair avaivartyadharmacakrapravartakair bahubuddhaśataparyupāsitair bahubuddha śatasahasrāvaropitakuśalamūlair buddhaśatasahasrasaṃstutair maitrīparibhāvitakāyacittais tathāgatajñānāvatāraṇakuśalair mahāprajñaiḥ prajñāpāramitāgatiṃgatair bahulokadhātuśatasahasraviśrutair bahuprāṇikoṭīnayutaśatasahasrasaṃtārakaiḥ | 
tadyathā - mañjuśriyā ca kumārabhūtena bodhisattvena mahāsattvena, avalokiteśvareṇa ca mahāsthāmaprāptena ca sarvārthanāmnā ca nityodyuktena ca anikṣiptadhureṇa ca ratnapāṇinā ca bhaiṣajyarājena ca bhaiṣajyasamudgatena ca vyūharājena ca pradānaśūreṇa ca ratnacandreṇa ca ratnaprabheṇa (2,1) ca pūrṇacandreṇa ca mahāvikrāmiṇā ca anantavikrāmiṇā ca trailokyavikrāmiṇā ca mahāpratibhānena ca satatasamitābhiyuktena ca dharaṇīdhareṇa ca akṣayamatinā ca padmaśriyā ca nakṣatrarājena ca maitreyeṇa ca bodhisattvena mahāsattvena, siṃhena ca bodhisattvena mahāsattvena | 
bhadrapālapūrvaṃgamaiś ca ṣoḍaśabhiḥ satpuruṣaiḥ sārdham | 
tadyathā - bhadrapālena ca ratnākareṇa ca susārthavāhena ca naradattena ca guhyaguptena ca varuṇadattena ca indradattena ca uttaramatinā ca viśeṣamatinā ca vardhamānamatinā ca amoghadarśinā ca susaṃprasthitena ca suvikrāntavikrāmiṇā ca anupamamatinā ca sūryagarbheṇa ca dharaṇīṃdhareṇa ca | evaṃpramukhair aśītyā ca bodhisattvasahasraiḥ sārdham | 
śakreṇa ca devānām indreṇa sārdhaṃ viṃśatidevaputrasahasraparivāreṇa | 
tadyathā - candreṇa ca devaputreṇa sūryeṇa ca devaputreṇa samantagandhena ca devaputreṇa ratnaprabheṇa ca devaputreṇa avabhāsaprabheṇa ca devaputreṇa | evaṃpramukhair viśatyā ca devaputrasahasraiḥ | 
caturbhiś ca mahārājaiḥ sārdhaṃ triṃśaddevaputrasahasraparivāraiḥ | 
tadyathā - virūḍhakena ca mahārājena, virūpākṣeṇa ca mahārājena, dhṛtarāṣṭreṇa ca mahārājena, vaiśravaṇena ca mahārājena | 
īśvareṇa ca devaputreṇa ca maheśvareṇa ca devaputreṇa triṃśaddevaputrasahasraparivārābhyām | 
brahmaṇā ca sahāṃpatinā sārdhaṃ dvādaśabrahmakāyikadevaputrasahasraparivāreṇa | 
tadyathā - śikhinā ca brahmaṇā jyotiṣprabheṇa ca brahmaṇā | 
evaṃpramukhair dvādaśabhiś ca brahmakāyikadevaputrasahasraiḥ | 
aṣṭābhiś ca nāgarājaiḥ sārdhaṃ bahunāgakoṭīśatasahasraparivāraiḥ | 
tadyathā - nandena ca nāgarājena, upanandena ca nāgarājena, sāgareṇa ca vāsukinā ca takṣakeṇa ca manasvinā ca anavataptena ca utpalakena ca nāgarājena | 
caturbhiś ca kinnararājaiḥ sārdhaṃ bahukinnarakoṭīśatasahasraparivāraiḥ | 
tadyathā - drumeṇa ca kinnararājena, mahādharmeṇa ca kinnararājena, sudharmeṇa ca kinnararājena, dharmadhareṇa ca kinnararājena | 
caturbhiś ca gandharvakāyikadevaputraiḥ sārdhaṃ bahugandharvaśatasahasraparivāraiḥ | 
tadyathā - manojñena ca gandharveṇa manojñasvareṇa ca madhureṇa ca madhurasvareṇa ca gandharveṇa | 
caturbhiś cāsurendraiḥ sārdhaṃ bahvasurakoṭīśatasahasraparivāraiḥ | 
tadyathā - balinā ca asurendreṇa, kharaskandhena ca asurendreṇa, vemacitriṇā ca asurendreṇa, rāhuṇā ca asurendreṇa | 
caturbhiś ca garuḍendraiḥ sārdhaṃ bahugaruḍakoṭīśatasahasraparivāraiḥ | 
tadyathā - mahātejasā ca garuḍendreṇa, mahākāyena ca mahāpūrṇena ca maharddhiprāptena ca garuḍendreṇa | 
rājñā ca ajātaśatruṇā māgadhena vaidehīputreṇa sārdham ||

(7)聞如是。一時佛4遊王舍城靈鷲山。與大比丘(8)衆倶。比丘千二百。一切無著。諸漏已盡無復(9)欲塵。已得自在逮得己利。生死已索衆結即(10)斷。一切由已獲度無極。已脱於慧心解得度。 
(11)名曰賢者知本際。賢者大迦葉。上時迦葉。(12)象迦葉。江迦葉。舍利弗。大目揵連。迦旃延。(13)阿那律。劫賓。牛呞。離越。譬利斯。薄拘(14)盧。拘絺。難陀。善意。滿願子。須菩提。阿(15)難。羅云。 
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菩薩八萬皆不退轉。堅住無上正(16)眞之道。逮總持法得大辯才。常讃歎不退(17)轉法輪。供養無數百千諸佛。於無量佛殖(18)衆徳本。諸佛世尊所見諮嗟。身常行慈入如(19)來慧。善權普至大知度無極。從無數劫多(20)所博聞。名達十方。救護無量百千衆生。遊(21)於三界猶如日明。解一切法如幻如化野馬(22)影響。悉無所有住無所住。雖見終始亦無(23)去來。既＊見色像本無形貌。現諸所生永無(24)起滅。導利群黎不著三處。分別空慧無想無(25)願。起三脱門至三達智。無去來今現在之(26)想。開化黎庶使了本無 
(27)其名曰溥首菩薩。光世音菩薩。大勢至菩薩。(28)常精進菩薩。不置遠菩薩。寶掌菩薩。印手(29)菩薩。藥王菩薩。妙勇菩薩。寶月菩薩。月光(63b1)菩薩。月滿菩薩。大度菩薩。超無量菩薩。越(2)世菩薩。解縛菩薩。寶事菩薩。恩施菩薩。雄施(3)菩薩。水天菩薩。帝天菩薩。大導師菩薩。妙意(4)菩薩。慈氏菩薩。如是大士八萬上首。 
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爾時天(5)帝釋與二萬天子倶。 
日天子與無數眷屬倶。(6)月天子以寶光明普有所炤。寶光天子光燿(7)天子倶。 
四大天王與萬天子倶。 
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明大梵(8)自在天子與三萬天子倶。 
梵忍跡天子與(9)三萬二千天子倶。 
飾乾大梵與無數天子。 
又(10)梵名＊光。與無數大衆倶。來詣佛所稽首(11)畢退坐一面。 
有八龍王。與無央數千諸龍(12)眷屬倶。 
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四眞陀羅王。 
愼法眞陀羅王。大法(13)眞陀羅王。仁和眞陀羅王。持法眞陀羅王。 
香(14)音神。各與營從來詣佛所。稽首畢退住一面。 
(15)淨身四天子。柔軟天子。和音天子。美＊軟天(16)子。悦響天子。倶來詣佛所。前稽首畢退坐一(17)面。 
四阿須倫王。 
最勝阿須倫。欲錦阿須倫。燕(18)居阿須倫。吸氣阿須倫。與無央數百千阿須(19)倫人民倶。來詣佛所。前稽首畢退坐一面。 
(20)四金翅鳥王。 
大身王。大具足王。得神足王。 (21)不可動王。倶來詣佛所。稽首畢退住一面。 
摩(22)竭國王阿闍世與十子并諸營從。來詣佛(23)所。稽首畢退坐一面。諸天龍神世人。莫不歸(24)命奉敬侍坐。

(19)如是我聞。一時佛住王舍城耆闍崛山中。(20)與大比丘衆萬二千人倶。皆是阿羅漢。諸漏(21)已盡。無復煩惱。逮得己利盡諸有結。心得(22)自在。 
其名曰阿若憍陳如。摩訶迦葉。優(23)樓頻螺迦葉。迦耶迦葉。那提迦葉。舍利(24)弗。大目揵連。摩訶迦旃延。阿㝹樓馱。劫(25)賓那。憍梵波提。離婆多。畢陵伽婆蹉。薄(26)拘羅摩訶拘絺羅。難陀。孫陀羅難陀。富(27)樓那彌多羅尼子。須菩提。阿難。羅睺羅。 
(28)如是衆所知識大阿羅漢等。 
復有學無學(29)二千人。 
摩訶波闍波提比丘尼。與眷屬六(2a1)千人倶。羅睺羅母耶輸陀羅比丘尼。亦 (2)與眷屬倶。 
菩薩摩訶薩八萬人。皆於阿耨(3)多羅三藐三菩提不退轉。皆得陀羅尼樂(4)説辯才。轉不退轉法輪。供養無量百千諸(5)佛。於諸佛所殖衆徳本。常爲諸佛之所(6)稱歎。以慈修身善入佛慧。通達大智到於(7)彼岸。名稱普聞無量世界。能度無數百千衆(8)生。 
其名曰文殊師利菩薩。觀世音菩薩。(9)得大勢菩薩。常精進菩薩。不休息菩薩(10)寶掌菩薩。藥王菩薩。勇施菩薩。寶月菩(11)薩。月光菩薩。滿月菩薩。大力菩薩。無(12)量力菩薩。越三界菩薩。跋陀婆羅菩薩。(13)彌勒菩薩。寶積菩薩。導師菩薩。如是等(14)菩薩摩訶薩八萬人倶 
(15)爾時釋提桓因。與其眷屬二萬天子倶。 
復(16)有名月天子。普香天子。寶光天子。 
四大天(17)王。與其眷屬萬天子倶。 
自在天子。大自在(18)天子。與其眷屬三萬天子倶。 
娑婆世界主(19)梵天王。 
尸棄大梵光明大梵等。 
與其眷(20)屬萬二千天子倶。 
有八龍王。 
難陀龍王。(21)跋難陀龍王。娑伽羅龍王。和脩吉龍王。(22)徳叉迦龍王。阿那婆達多龍王。摩那斯(23)龍王。優鉢羅龍王等。各與若干百千眷屬(24)倶。 
有四緊那羅王。 
法緊那羅王。妙法緊那(25)羅王。大法緊那羅王。持法緊那羅王。。各與若(26)干百千眷屬倶。 
有四乾闥婆王。 
樂乾闥(27)婆王。樂音乾闥婆王。美乾闥婆王。美音乾(28)闥婆王。各與若干百千眷屬倶。 
有四阿修(29)羅王。 
婆稚阿修羅王。佉羅騫馱阿修羅王。(2b1)毘摩質多羅阿修羅王。羅睺阿修羅王各 (2)與若干百千眷屬倶。 
有四迦樓羅王。 
大(3)威徳迦樓羅王。大身迦樓羅王。大滿迦樓(4)羅王。如意迦樓羅王。各與若干百千眷屬(5)倶。 
韋提希子阿闍世王。與若干百千眷屬(6)倶。各禮佛足退坐一面 
(7)爾時世尊。四衆圍遶。供養恭敬尊重讃歎。爲(8)諸菩薩説大乘經。名無量義教菩薩法佛(9)所護念。佛説此經已。結加趺坐。入於無(10)量義處三昧。身心不動。 
是時天雨曼陀羅 (11)華。摩訶曼陀羅華。曼殊沙華。摩訶曼殊沙華。(12)而散佛上及諸大衆。 
普佛世界六種震動。

’di skad bdag gis thos pa dus gcig na | bcom ldan ’das rgyal po’i khab na | bya rgod kyi phuṅ po’i (3) ril bźugs te | dge sloṅ khri ñis stoṅ gi dge sloṅ gi dge ’dun chen po thams cad kyaṅ dgra bcom pa | zag pa zad pa | ñon moṅs pa med pa | dbaṅ daṅ ldan par gyur pa | sems śin (4) tu rnam par grol ba | śes rab śin tu rnam par grol ba | caṅ śes pa | glaṅ po chen po | bya ba byas pa | byed pa byas pa | khur bor ba | bdag gi don rjes su thob pa | srid par kun tu (5) sbyor ba yoṅs su zad pa | yaṅ dag pa’i śes pas sems śin tu rnam par grol ba | sems kyi dbaṅ thams cad kyi dam pa’i pha rol tu son pa | mṅon par śes pas mṅon par śes pa’i (2a1) ñan thos chen po śa stag la 
’di lta ste | tshe daṅ ldan pa kun śes kauṇḍinya daṅ | tshe daṅ ldan pa rta thul daṅ | tshe daṅ ldan pa rlaṅs pa daṅ | tshe daṅ ldam pa miṅ chen daṅ | tshe daṅ ldan pa bzaṅ po daṅ | tshe daṅ ldan pa ’od sruṅ chen po daṅ | tshe daṅ (2) ldan pa ltaṅ rgyas ’od sruṅ daṅ | tshe daṅ ldan pa chu kluṅ ’od sruṅ daṅ | tshe daṅ ldan pa ga ya ’od sruṅ daṅ | tshe daṅ ldan pa śā ri’i bu daṅ | tshe daṅ ldan pa mauda gal gyi bu chen po daṅ | tshe daṅ ldan pa kāṭyā’i bu chen po daṅ | tshe daṅ ldan pa ma ’gags pa daṅ | tshe daṅ ldan pa (3) nam gru daṅ | tshe daṅ ldan pa ka pi na daṅ | tshe daṅ ldan pa pa laṅ ba dag daṅ | tshe daṅ ldan pa pi lin ṅa’i bu daṅ | tshe daṅ ldan pa bak ku la daṅ | tshe daṅ ldan pa gsus po che daṅ | tshe daṅ ldan pa b ha ra dwa dza daṅ | che daṅ ldan pa dga’ bo daṅ | tshe daṅ ldan pa ñe dga’ daṅ | (4) tshe daṅ ldan pa mdzes dga’ daṅ | tshe daṅ ldan pa byams ma’i bu gaṅ po daṅ | tshe daṅ ldan pa rab ’byor daṅ | tshe daṅ ldan pa sgra gcan zin daṅ | 
de dag daṅ ñan thos chen po gźan dag daṅ | slob pa tshe daṅ ldan pa kun dga’ bo daṅ | 
gźan yaṅ slob pa daṅ mi (5) slob pa’i dge sloṅ ñis stoṅ daṅ | 
skye dgu’i bdag mo chen mo la sogs pa dge sloṅ ma drug stoṅ daṅ | sgra gcan zin gyi ma dge sloṅ ma graṅs ’dzin ’khor daṅ bcas pa daṅ thabs cig go || 
byaṅ chub sems dpa’ brgyad khri thams cad kyaṅ bla na med pa yaṅ (6) dag par rdzogs pa’i byaṅ chub las phyir mi ldog pa | gzuṅs thob pa | spobs pa chen po la gnas pa | phyir mi ldog pa’i chos kyi ’khor lo skor ba | saṅs rgyas brgya stoṅ maṅ po la bsñen bkur byas pa | saṅs rgyas brgya stoṅ maṅ po la dge ba’i rtsa ba bskyed (2b1) pa| saṅs rgyas brgya stoṅ maṅ pos yaṅ dag bar bstod pa | lus daṅ dag daṅ sems byams pas yoṅs su bsgos pa | de bźin gśegs pa’i ye śes ’dzud pa la mkhas pa | śes rab chen po || śes rab kyi pha rol tu byin brtogs par khoṅ du chud pa | ’jig rten gyi (2) khams brgya stoṅ maṅ por rnam par grags pa | srog chags bye ba khrag khrig brgya stoṅ maṅ po yaṅ dag par sgrol ba śa stag la ’di lta ste | 
byaṅ chub sems dpa’ sems dpa’ chen po ’jam dpal gźon nur gyur pa daṅ | byaṅ chub sems dpa’ spyan ras gzigs dbaṅ phyug (3) daṅ | byaṅ chub sems dpa’ mthu chen thob daṅ | byaṅ chub sems dpa’ don thams cad ces bya ba daṅ | byaṅ chub sems dpa’ rtag tu brtson daṅ | byaṅ chub sems dpa’ brtson pa mi gtoṅ ba daṅ | byaṅ chub sems dpa’ lag na rin chen daṅ | byaṅ chub sems dpa’ (4) sman gyi rgyal po daṅ | byaṅ chub sems dpa’ sman yag dag ’phags daṅ | byaṅ chub sems dpa’ bkod pa’i rgyal po daṅ | byaṅ chub sems dpa’ rab tu sbyin dpa’ daṅ | byaṅ chub sems dpa’ rin chen zla ba daṅ | byaṅ chub sems dpa’ rin chen ’od daṅ | byaṅ chub (5) sems dpa’ zla gaṅ daṅ | byaṅ chub sems dpa’ gnon pa chen po daṅ | byaṅ chub sems dpa’ mtha’ yas gnon daṅ | byaṅ chub sems dpa’ ’jig rten gsum gnon daṅ | byaṅ chub sems dpa’ spobs pa chen po daṅ | byaṅ chub sems dpa’ rtag par rgyun tu brtson (6) daṅ | byaṅ chub sems dpa’ sa ’dzin daṅ | byaṅ chub sems dpa’ blo gros mi zad pa daṅ | byaṅ chub sems dpa’ pad ma’i dpal daṅ | byaṅ chub sems dpa’ skar ma’i rgyal po daṅ | byaṅ chub sems dpa’ byams pa daṅ | byaṅ chub sems dpa’ sems dpa’ (7) chen po seṅ ge dag daṅ yaṅ thabs cig go || 
bzaṅ skyoṅ la sogs pa skyes bu dam pa bcu drug la 
’di lta ste | bzaṅ skyoṅ daṅ | dkon mchog ’byuṅ gnas daṅ | deṅ dpon bzaṅ po daṅ | mes byin daṅ | phug spas daṅ | chus byin daṅ | dbaṅ pos byin daṅ | bla ma’i blo (3a1) )] | gros daṅ | khyad par blo gros daṅ | ’phel ba’i blo gros daṅ | mthoṅ ba don yod daṅ | śin tu yaṅ dag źugs daṅ | rab kyi rtsal gyis rnam par gnon pa daṅ | dpe med blo gros daṅ | ñi ma’i sñiṅ po daṅ | sa ’dzin dag daṅ yaṅ thabs cig ste | de dag la sogs (2) pa byaṅ chub sems dpa’ brgyad khri dag daṅ yaṅ thabs cig go || 
lha rnams kyi dbaṅ po brgya byin daṅ | ’khor lha’i bu ñi khri 
’di lta ste | lha’i bu zla ba daṅ | lha’i bu ñi ma daṅ | kun du dri daṅ | rin chen ’od daṅ | lha’i bu snaṅ ’od daṅ | de dag la sogs pa lha’i bu ñid khri daṅ yaṅ thabs (3) cig go || 
rgyal po chen po bźi daṅ | ’khor lha’i bu sum khri 
’di lta ste | rgyal po chen po ’phags skyas po daṅ | rgyal po chen po mig mi bzaṅ daṅ | rgyal po chen po yul ’khor sruṅ daṅ | rgyal po chen po rnam thos kyi bu daṅ | 
lha’i ba dbaṅ phyug daṅ | lha’i bu dbaṅ phyug chen po daṅ | (4) ’khor lha’i bu sum khri dag daṅ yaṅ thabs cig go || 
mi mjed kyi bdag po tshaṅs pa daṅ | ’khor tshaṅs ris kyi lha’i bu khri ñis stoṅ 
’di lta ste | tshaṅs pa gtsug phud can daṅ | tshaṅs pa skar ma’i ’od daṅ | 
de dag la sogs pa tshaṅs ris kyi lha’i bu khri ñis stoṅ daṅ yaṅ thabs cig go || 
klu’i rgyal (5) po brgyad 
’di lta ste | klu’i rgyal po dga’ bo daṅ | ñe dga’ daṅ | rgya mtsho daṅ | nor rgyas kyi bu daṅ | ’jog po daṅ | gzi can daṅ | ma dros pa daṅ | klu’i rgyal po ud pa la daṅ | ’khor klu bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go | 
mi ’am ci’i rgyal po bźi 
’di lta ste | (6) mi’am ci’i rgyal po ljon pa daṅ | mi ’am ci’i rgyal po chos chen daṅ | mi ’am ci’i rgyal po chos bzaṅ daṅ | mi ’am ci’i rgyal po chos ’dzin daṅ | ’khor mi ’am ci bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go || 
dri za’i ris kyi lha’i bu bźi 
’di lta ste | dri za yid du ’oṅ ba daṅ | (7) yid ’oṅ dbyaṅs daṅ | ’jam sñan daṅ | dri za dbyaṅs sñan daṅ | ’khor dri za bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go || 
lha ma yin gyi dbaṅ po bźi 
’di lta ste | lha ma yin gyi dbaṅ po stobs can daṅ | phrag rtsub daṅ | thags bzaṅs ris daṅ | lha ma (3b1) yin gyi dbaṅ po sgra gcan daṅ | ’khor lha ma yin bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go || 
nam mkha’ ldiṅ gi dbaṅ po bźi 
’di lta ste | nam mkha’ ldiṅ gi dbaṅ po gzi brjid chen po daṅ | lus chen daṅ | rdzogs chen daṅ | nam mkha’ ldiṅ gi dbaṅ po ’phrul (2) chen thob daṅ | ’khor nam mkha’ ldiṅ bye ba brgya stoṅ maṅ po dag daṅ yaṅ thabs cig go || 
lus ’phags ma’i bu yul magadhā’i rgyal po ma skyes dgra daṅ yaṅ thabs cig go ||

Thus have I heard. Once upon a time the Lord was staying at Râgagriha, on the Gridhrakuta mountain, with a numerous assemblage of monks, twelve hundred monks, all of them Arhats, stainless, free from depravity, self-controlled, thoroughly emancipated in thought and knowledge, of noble breed, (like unto) great elephants, having done their task, done their duty, acquitted their charge, reached the goal; in whom the ties which bound them to existence were wholly destroyed, whose minds were thoroughly emancipated by perfect knowledge, who had reached the utmost perfection in subduing all their thoughts; who were possessed of the transcendent faculties; eminent disciples, 
such as the venerable Agñâta-Kaundinya, the venerable Asvagit, the venerable Vâshpa, the venerable Mahânâman, the venerable Bhadrikal, the venerable Mahâ-Kâsyapa, the venerable Kâsyapa of Uruvilvâ, the venerable Kâsyapa of Nadi, the venerable Kâsyapa of Gayâ, the venerable Sâriputra, the venerable Mahâ-Maudgalyâyana, the venerable Mahâ-Kâtyâyana, the venerable Aniruddha, the venerable Revata, the venerable Kapphina, the venerable Gavâmpati, the venerable Pilindavatsa, the venerable Vakula, the venerable Bhâradvâga, the venerable Mahâ-Kaushthila, the venerable Nanda (alias Mahânanda), the venerable Upananda, the venerable Sundara-Nanda, the venerable Pûrna Maitrâyanîputra, the venerable Subhûti, the venerable Râhula; 
with them yet other great disciples, as the venerable Ananda, still under training, 
and two thousand other monks, some of whom still under training, the others masters; 
with six thousand nuns having at their head Mahâpragâpatî, and the nun Yasodharâ, the mother of Râhula, along with her train; 
(further) with eighty thousand Bodhisattvas, all unable to slide back, endowed with the spells of supreme, perfect enlightenment, firmly standing in wisdom; who moved onward the never deviating wheel of the law; who had propitiated many hundred thousands of Buddhas; who under many hundred thousands of Buddhas had planted the roots of goodness, had been intimate with many hundred thousands of Buddhas, were in body and mind fully penetrated with the feeling of charity; able in communicating the wisdom of the Tathâgatas; very wise, having reached the perfection of wisdom; renowned in many hundred thousands of worlds; having saved many hundred thousand myriads of kotis of beings; 
such as the Bodhisattva Mahâsattva Mañgusrî, as prince royal; the Bodhisattvas Mahâsattvas Avalokitesvara, Mahâsthâmaprâpta, Sarvarthanâman, Nityodyukta, Anikshiptadhura, Ratnakandra, Bhaishagyarâga, Pradânasûra, Ratnakandra, Ratnaprabha, Pûrnakandra, Mahivikrâmin, Trailokavikrâmin, Anantavikrâmin, Mahâpratibhâna, Satatasamitâbhiyukta, Dharanîdhara, Akshayamati, Padmasrî, Nakshatrarâga, the Bodhisattva Mahâsattva Maitreya, the Bodhisattva Mahâsattva Simha. 
With them were also the sixteen virtuous men to begin with Bhadrapâla, 
to wit, Bhadrapâla, Ratnikara, Susârthavâha, Naradatta, Guhagupta, Varunadatta, Indradatta, Uttaramati, Viseshamati, Vardhamânamati, Amoghadarsin, Susamsthita, Suvikrântavikrâmin, Anupamamati, Sûryagarbha, and Dharanidhara; besides eighty thousand Bodhisattvas, among whom the fore-mentioned were the chiefs; 
further Sakra, the ruler of the celestials, with twenty thousand gods, his followers, 
such as the god Kandra (the Moon), the god Sûrya (the Sun), the god Samantagandha (the Wind), the god Ratnaprabha, the god Avabhâsaprabha, and others; 
further, the four great rulers of the cardinal points with thirty thousand gods in their train, 
viz. the great ruler Virûdhaka, the great ruler Virûpâksha, the great ruler Dhritarâshtra, and the great ruler Vaisravana; 
the god Îsvara and the god Mahesvara, each followed by thirty thousand gods; 
further, Brahma Sahampati and his twelve thousand followers, the Brahmakâyika gods, 
amongst whom Brahma Sikhin and Brahma Gyotishprabha, 
with the other twelve thousand Brahmakdyika gods; 
together with the eight Nâga kings and many hundred thousand myriads of kotis of Nigas in their train, 
viz. the Nâga king Nanda, the Nâga king Upananda, Sâgara, Vâsuki, Takshaka, Manasvin, Anavatapta, and Utpalaka; 
further, the four Kinnara kings with many hundred thousand myriads of kotis of followers, 
viz. the Kinnara king Druma, the Kinnara king Mahâdharma, the Kinnara king Sudharma, and the Kinnara king Dharmadhara; 
besides, the four divine beings (called) Gandharvakâyikas with many hundred thousand Gandharvas in their suite, 
viz. the Gandharva Manogña, the Gandharva Manogñasvara, the Gandharva Madhura, and the Gandharva Madhurasvara; 
further, the four chiefs of the demons followed by many hundred thousand myriads of kotis of demons, 
viz. the chief of the demons Bali, Kharaskandha, Vemakitri, and Râhu; 
along with the four Garuda chiefs followed by many hundred thousand myriads of kotis of Garudas, 
viz. the Garuda chiefs Mahâtegas, Mahâkâya, Mahâpûrna, and Mahârddhiprâpta, 
and with Agâtasatru, king of Magadha, the son of Vaidehi.

tena khalu punaḥ samayena bhagavāṃś catasṛbhiḥ parṣadbhiḥ parivṛtaḥ puraskṛtaḥ satkṛto gurukṛto mānitaḥ pūjito ’rcito ’pacāyito mahānirdeśaṃ nāma dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ bhāṣitvā tasminn eva mahādharmāsane paryaṅkamābhujya anantanirdeśapratiṣṭhānaṃ nāma samādhiṃ samāpanno ’bhūdaniñjamānena kāyena sthito ’niñjaprāptena ca cittena | 
samanantarasamāpannasya khalu punar bhagavato māndāravamahāmāndāravāṇāṃ mañjūṣakamahāmañjūṣakāṇāṃ divyānāṃ puṣpāṇāṃ mahat puṣpavarṣam abhiprāvarṣat, bhagavantaṃ tāś ca catasraḥ parṣado ’bhyavākiran | 
(3,1) sarvāvac ca buddhakṣetraṃ ṣaḍvikāraṃ prakampitam abhūc calitaṃ saṃpracalitaṃ vedhitaṃ saṃpravedhitaṃ kṣubhitaṃ saṃprakṣubhitam | 
tena khalu punaḥ samayena tasyāṃ parṣadi bhikṣubhikṣuṇyupāsakopāsikā devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyāḥ saṃnipatitā abhūvan saṃniṣaṇṇāḥ, rājānaś ca maṇḍalino balacakravartinaś caturdvīpakacakravartinaś ca | 
te sarve saparivārā bhagavantaṃ vyavalokayanti sma āścaryaprāptā adbhutaprāptā audbilyaprāptāḥ ||

爾時世尊與四部衆眷屬圍繞(25)而爲説經。講演菩薩方等大頌一切諸佛嚴(26)淨之業。説斯經已昇于自然師子之床加趺(27)而坐。 
三昧正受定意。名曰立無最頌。尋應(28)所宜不見身貌不得心意。所坐立處則有瑞(29)應。天雨意華大意華柔軟音華大柔＊軟(63c1)音華。散世尊上及於大會四部之衆。 
普佛國 (2)土六反震動。 
時大衆會比丘比丘尼清信士(3)清信女。天龍神鬼揵沓惒阿須倫迦留羅(4)眞陀羅摩休勒人與非人。國王君主大力轉(5)輪聖王。 
各與營從咸悉一心瞻戴世尊。意皆(6)愕然怪未曾有。

爾(13)時會中比丘比丘尼優婆塞優婆夷。天龍夜(14)叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人(15)非人。及諸小王轉輪聖王。 
是諸大衆得未曾(16)有。歡喜合掌一心觀佛。 
爾時佛放眉間白(17)毫相光。 
照東方萬八千世界。靡不周遍。 
下(18)至阿鼻地獄。上至阿迦尼吒天。於此世界。

de’i tshe na bcom ldan ’das ’khor bźi po de dag gis yoṅs su bskor ciṅ mdun gyis bltas te | (3) bsti staṅ du byas | btsun par byas | ri mor byas | mchod par byas | rjed par byas | gsol ba byas te | ṅes par bstan pa chen po źes bya ba’i chos kyi rnam graṅs mdo sde śin tu rgyas pa chen po byaṅ chub sems dpa’ rnams la gdams pa | saṅs rgyas thams cad kyis (4) yoṅs su bzuṅ ba bśad par bźed de chos kyi gdan de ñid la skyil mo kruṅ bcas nas | mtha’ yas ṅes par bstan pa’i gnas źes bya ba’i tiṅ ṅe ’dzin la sñoms par źugs te sku mi g-yo źiṅ sems mi g-yo bar gyur nas bźugs so || 
bcom ldan ’das sñoms par źugs (5) ma thag tu | bcom ldan ’das la lha’i me tog man dā ra daṅ | man dāra chen po daṅ | mañ dzu śa ka chen po rnams kyi me tog gi char chen po mṅon par bab ste | bcom ldan ’das daṅ ’khor bźi pa di dag la ’thor ro || 
thams cad daṅ ldan pa’i saṅs rgyas kyi źiṅ yaṅ (6) rnam pa drug tu g-yos par gyur te | ’gul kun tu rab tu ’gul | ldeg kun tu rab tu ldeg | ’khrugs kun tu rab tu ’khrugs so || 
de’i tshe dge sloṅ daṅ | dge sloṅ ma daṅ | dge bsñen daṅ | dge bsñen ma daṅ | lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma (7) yin daṅ | nam mkha’ ldiṅ daṅ | mi ’am ci daṅ | lto ’phye chen po daṅ | mi daṅ | mi ma yin pa rnams daṅ | rgyal phran daṅ | ltobs kyi ’khor los sgyur ba daṅ | gliṅ bźi’i ’khor los sgyur ba gaṅ dag ’khor der ’dus nas 
’khod par gyur pa ’khor daṅ bcas pa de dag (4a1) | thams cad bcom ldan ’das la lta źiṅ ’khod de ṅo mtshar du gyur | rmad du gyur | śin tu dga’ bar gyur to ||

Now at that time it was that the Lord surrounded, attended, honoured, revered, venerated, worshipped by the four classes of hearers, after expounding the Dharmaparyâya called ‘the Great Exposition,’ a text of great development, serving to instruct Bodhisattvas and proper to all Buddhas, sat cross-legged on the seat of the law and entered upon the meditation termed ‘the station of the exposition of Infinity;’ his body was motionless and his mind had reached perfect tranquillity. 
And as soon as the Lord had entered upon his meditation, there fell a great rain of divine flowers, Mandâravasâ and great Mandâravas, Mañgûshakas and great Mañgûshakas, covering the Lord and the four classes of hearers, 
while the whole Buddha field shook in six ways: it moved, removed, trembled, trembled from one end to the other, tossed, tossed along. 
Then did those who were assembled and sitting together in that congregation, monks, nuns, male and female lay devotees, gods, Nagas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, as well as governors of a region, rulers of armies and rulers of four continents, 
all of them with their followers, gaze on the Lord in astonishment, in amazement, in ecstasy.

atha khalu tasyāṃ velāyāṃ bhagavato bhrūvivarāntarād ūrṇākośād ekā raśmir niścaritā | 
sā pūrvasyāṃ diśi aṣṭādaśabuddhakṣetrasahasrāṇi prasṛtā | 
tāni ca sarvāṇi buddhakṣetrāṇi tasyā raśmeḥ prabhayā suparisphuṭāni saṃdṛśyante sma yāvad avīcir mahānirayo yāvac ca bhavāgram | 
ye ca teṣu buddhakṣetreṣu ṣaṭsu gatiṣu sattvāḥ saṃvidyante sma, te sarve ’śeṣeṇa saṃdṛśyante sma | 
ye ca teṣu buddhakṣetreṣu buddhā bhagavantas tiṣṭhanti dhriyante yāpayanti ca, te ’pi sarve saṃdṛśyante sma | 
yaṃ ca te buddhā bhagavanto dharmaṃ deśayanti, sa ca sarvo nikhilena śrūyate sma | 
ye ca teṣu buddhakṣetreṣu bhikṣubhikṣuṇyupāsakopāsikā yogino yogācārāḥ prāptaphalāś cāprāptaphalāś ca, te ’pi sarve saṃdṛśyante sma | 
ye ca teṣu buddhakṣetreṣu bodhisattvā mahāsattvā anekavividhaśravaṇārambaṇādhimuktihetukāraṇair upāyakauśalyair bodhisattvacaryāṃ caranti, te ’pi sarve saṃdṛśyante sma | 
ye ca teṣu buddhakṣetreṣu buddhā bhagavantaḥ parinirvṛtāḥ, te ’pi sarve saṃdṛśyante sma | 
ye ca teṣu buddhakṣetreṣu parinirvṛtānāṃ buddhānāṃ bhagavatāṃ dhātustūpā ratnamayāḥ te ’pi sarve saṃdṛśyante sma ||

於時佛放面口結光明。 
普(7)＊炤東方萬八千佛土。 
其大光明照諸佛國。(8)靡不周遍。至於無擇大地獄中。上徹三十三(9)天。 
彼此世界六趣周旋。所有蒸民一切皆現。 
(10)其界諸佛現在所由。此土衆會悉遙見之。(11)彼土覩斯亦復如是。 
十方諸佛所説經法。(12)普遍聞焉。 
諸比丘比丘尼清信士清信女。修(13)行獨處者逮得徳果一切表露。 
又諸菩薩意(14)寂解脱。其出家者求報應行。皆亦悉現。 
諸佛(15)世界滅度衆聖。 
所建寶廟自然爲現。

(19)盡見彼土六趣衆生。 
又見彼土現在諸佛。 
(20)及聞諸佛所説經法。 
并見彼諸比丘比丘尼 (21)優婆塞優婆夷諸修行得道者。 
復見諸菩薩(22)摩訶薩種種因縁種種信解種種相貌行菩(23)薩道。 
復見諸佛般涅槃者。復見諸佛般涅槃 
(24)後以佛舍利起七寶塔。 
爾時彌勒菩薩作(25)是念。今者世尊現神變相。 
以何因縁而有(26)此瑞。 
今佛世尊入于三昧。是不可思議現希(27)有事。

de nas ṅe’i tshe bcom ldan ’das kyi smin mtshams kyi mdzod spu nas ’od zer gcig byuṅ nas | 
de śar phyogs su saṅs rgyas kyi źiṅ khri brgyad stoṅ du soṅ ste | 
(2) saṅs rgyas kyi źiṅ de dag thams cad mnar med pa’i sems can dmyal ba chen po yan chad srid pa’i rtse mo man chad ’od zer de’i ’od kyis śin tu khyab par snaṅ ṅo || 
saṅs rgyas kyi źiṅ de dag gi ’gro ba drug po de dag na sems can gaṅ yod pa de dag thams cad ma lus par snaṅ ṅo || 
saṅs (3) rgyas kyi źiṅ de dag na saṅs rgyas bcom ldan ’das gaṅ dag bźugs śiṅ ’tshog źes pa de dag thams cad kyaṅ snaṅ ṅo || 
saṅs rgyas bcom ldan ’das de dag cos gaṅ ’chad pa de dag thams cad kyaṅ ma lus par grag go || 
saṅs rgyas kyi źiṅ de dag na dge sloṅ daṅ | dge sloṅ ma daṅ | (4) dge bsñen pa | dge bsñen ma daṅ | rnal ’byor can daṅ | rnal ’byor spyod pa gaṅ dag ’bras bu thob pa daṅ | ’bras bu ma thob pa de dag thams cad kyaṅ snaṅ ṅo || 
dmigs pa (5) daṅ | mos pa rnam pa sna tshogs du ma’i rgyu’i thabs la mkhas pa dag gis byaṅ chub sems dpa’i spyad pa spyod pa de dag thams cad kyaṅ snaṅ ṅo || 
saṅs rgyas kyi źiṅ de dag na | saṅs rgyas bcom ldan ’das gaṅ dag yoṅs su mya ṅan las ’da’ ba de dag thams cad kyaṅ snaṅ ṅo || 
saṅs (6) rgyas kyi źiṅ de dag na | saṅs rgyas bcom ldan ’das gaṅ dag yoṅs su mya ṅan las ’das pa rnams kyi riṅ bsrel gyi mchod rten rin po che las byas pa de dag thams cad kyaṅ snaṅ ṅo ||

And at that moment there issued a ray from within the circle of hair between the eyebrows of the Lord. 
It extended over eighteen hundred thousand Buddha-fields in the eastern quarter, 
so that all those Buddha-fields appeared wholly illuminated by its radiance, down to the great hell Avîki and up to the limit of existence. 
And the beings in any of the six states of existence became visible, all without exception. 
Likewise the Lords Buddhas staying, living, and existing in those Buddha-fields became all visible, 
and the law preached by them could be entirely heard by all beings. 
And the monks, nuns, lay devotees male and female, Yogins and students of Yoga, those who had obtained the fruition (of the Paths of sanctification) and those who had not, they, too, became visible. 
And the Bodhisattvas Mahâsattvas in those Buddha-fields who plied the Bodhisattva-course with ability, due to their earnest belief in numerous and various lessons and the fundamental ideas, they, too, became all visible. 
Likewise the Lords Buddhas in those Buddha-fields who had reached final Nirvâna became visible, all of them. 
And the Stûpas made of jewels and containing the relics of the extinct Buddhas became all visible in those Buddha-fields.

atha khalu maitreyasya bodhisattvasya mahāsattvasyaitad abhūt - mahānimittaṃ prātihāryaṃ batedaṃ tathāgatena kṛtam | 
ko nv atra hetur bhaviṣyati kiṃ kāraṇaṃ yadbhagavatā idam evaṃrūpaṃ mahānimittaṃ prātihāryaṃ kṛtam? 
bhagavāṃś ca samādhiṃ samāpannaḥ | imāni caivaṃrūpāṇi mahāścaryādbhutācintyāni maharddhiprātihāryāṇi saṃdṛśyante sma | 
kiṃ nu khalv aham etam arthaṃ paripraṣṭavyaṃ paripṛccheyam? 
ko nv atra samarthaḥ syād etam arthaṃ visarjayitum? 
tasyaitad abhūt - ayaṃ mañjuśrīḥ kumārabhūtaḥ pūrvajinakṛtādhikāro ’varopitakuśalamūlo bahubuddhaparyupāsitaḥ | 
dṛṣṭapūrvāṇi ca anena mañjuśriyā kumārabhūtena pūrvakāṇāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām evaṃrūpāṇi nimittāni bhaviṣyanti, anubhūtapūrvāṇi ca mahādharmasāṃkathyāni | 
yan nv ahaṃ mañjuśriyaṃ kumārabhūtam etam arthaṃ paripṛccheyam ||

於是彌(16)勒菩薩心自念言。今者世尊如來至眞等正(17)覺。三昧正受現大感變。多所降伏覩未曾有。(18)天上世間諸佛廟寺。恢闊彰顯。 
將何所興而(19)有此瑞。 
從昔曁今未曾見也。 
欲問其歸。 
(20)孰堪發遣解斯誼乎。 
尋改思曰。今者大士 (21)溥首童眞。所作已辦靡所不達。供養過去無(22)數諸佛。 
曾當瞻覲如來至眞等正覺。 
如此瑞(23)應欲請問之。

當以問誰。 
誰能答者。 
復作此念。是(28)文殊師利法王之子。已曾親近供養過去無(29)量諸佛。 
必應見此希有之相。 
我今當問。 
爾(2c1)時比丘比丘尼優婆塞優婆夷。及諸天龍鬼 (2)神等咸作此念。 
是佛光明神通之相。今當問(3)誰。 
爾時彌勒菩薩欲自決疑。又觀四衆比(4)丘比丘尼優婆塞優婆夷。及諸天龍鬼神等(5)衆會之心。而問文殊師利言。

de nas byaṅ chub sems dpa’ sems dpa’ chen po byams pa ’di sñam du sems te | kye ma (7) de bźin gśegs pas ltas cho ’phrul chen po bstan pa ’di ’dir ci’i rgyur ’gyur źig go || 
ci’i phyir bcom ldan ’das kyis ltas cho ’phrul chen po ’di lta bu ’di bstan te | 
’das kyaṅ tiṅ ṅe ’dzin de la sñoms par źugs śiṅ rdzu ’phrul gyi cho ’phrul chen po ṅo mtshar rmad (4b1) du byuṅ ba chen po bsam gyis mi khyab pa ’di lta bu ’di dag kyaṅ snaṅ bar ’gyur ba 
’di’i don bdag gis su la dri 
’di na don ’di’i lan ldon nus pa ni su yod sñam mo || 
de yaṅ ’di sñam du ’jam dpal gźon nur gyur pa ’di sṅon gyi rgyal ba rnams la lhag par bya ba byas pa | dge ba’i rtsa (2) ba bskyed pa | saṅs rgyas maṅ po la bsñen bkur byas pa ste | 
’jam dpal gźon nur gyur pa ’dis sṅon chad kyaṅ sṅon gyi de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyi ltas ’di lta bu byuṅ ba rnams mthoṅ źiṅ sṅon chad chos chen po’i (3) ’bel ba’i gtam dag kyaṅ myoṅ bas na | 
bdag gis ’jam dpal gźon nur gyur pa la de’i don dri’o sñam du sems so ||

Then rose in the mind of the Bodhisattva Mahâsattva Maitreya this thought: O how great a wonder does the Tathâgata display! 
What may be the cause, what the reason of the Lord producing so great a wonder as this? 
And such astonishing, prodigious, inconceivable, powerful miracles now appear, although the Lord is absorbed in meditation! 
Why, let me inquire about this matter; 
who would be able here to explain it to me? 
He then thought: Here is Mañgusrî, the prince royal, who has plied his office under former Ginas and planted the roots of goodness, while worshipping many Buddhas. 
This Mañgusrî, the prince royal, must have witnessed before such signs of the former Tathâgatas, those Arhats, those perfectly enlightened Buddhas; of yore he must have enjoyed the grand conversations on the law. 
Therefore will I inquire about this matter with Mañgusrî, the prince royal.

tāsāṃ catasṛṇāṃ parṣadāṃ bhikṣubhikṣuṇyupāsakopāsikānāṃ bahūnāṃ ca devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyāṇām imam evaṃrūpaṃ bhagavato mahānimittaṃ prātihāryāvabhāsaṃ dṛṣṭvā āścaryaprāptānām adbhutaprāptānāṃ kautūhalaprāptānām etad abhavat 
- kiṃ nu khalu vayam imam evaṃrūpaṃ bhagavato maharddhiprātihāryāvabhāsaṃ kṛtaṃ paripṛcchema?

時四部衆比丘比丘尼清信士(24)清信女。諸天龍神揵沓＊惒阿須倫迦留羅眞(64a1)陀羅摩休勒。志懷猶豫得未曾有。見斯大(2)聖無極威曜神足變化。 
各各發意欲問世尊(3)決散疑網。

以何因縁而(6)有此瑞神通之相。放大光明照于東方萬(7)八千土。悉見彼佛國界莊嚴。 
於是彌勒菩(8)薩。欲重宣此義。以偈問曰

dge sloṅ daṅ dge sloṅ ma daṅ | dge bsñen daṅ dge bsñen ma’i ’khor bźi po de dag daṅ | lha daṅ klu daṅ gnod sbyin daṅ | dri za daṅ lha ma yin daṅ | nam (4) mkha’ ldiṅ daṅ | mi ’am ci daṅ | lto ’phye chen po daṅ | mi daṅ mi ma yin pa maṅ po de dag kyaṅ | bcom ldan ’das kyi ltas kyi rdzu ’phrul gyi cho ’phrul chen po’i snaṅ ba ’di lta bu ’di mthoṅ nas | ṅo mtshar du gyur rmad du gyur ltad mor gyur te | ’di sñam du | 
bcom ldan (5) ’das kyis rdzu ’phrul gyi cho ’phrul cen po’i snaṅ ba ’di lta bu ’di bstan pa bdag cag gis su la dri sñam du sems so ||

And the four classes of the audience, monks, nuns, male and female lay devotees, numerous gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men, and beings not human, on seeing the magnificence of this great miracle of the Lord, were struck with astonishment, amazement and curiosity, and thought: 
Let us inquire why this magnificent miracle has been produced by the great power of the Lord.

atha khalu maitreyo bodhisattvo mahāsattvas tasminn eva kṣaṇalavamuhūrte tāsāṃ catasṛṇāṃ parṣadāṃ cetasaiva cetaḥparivitarkamājñāya ātmanā ca dharmasaṃśayaprāptas tasyāṃ velāyāṃ mañjuśriyaṃ (4,1) kumārabhūtam etad avocat 
- ko nv atra mañjuśrīrhetuḥ kaḥ pratyayo yad ayam evaṃrūpa āścaryādbhuto bhagavatā ṛddhayavabhāsaḥ kṛtaḥ, imāni cāṣṭādaśabuddhakṣetrasahasrāṇi vicitrāṇi darśanīyāni paramadarśanīyāni tathāgatapūrvaṃgamāni tathāgatapariṇāyakāni saṃdṛśyante?

慈氏大士見衆會心。便問溥首曰。 
(4)仁者惟説。今何因縁有此瑞應。大聖神足(5)放大光明照于東方萬八千土。諸佛世界(6)自然爲現。所説經法皆遙聞之。

(9)文殊師利　導師何故　眉間白毫(10)大光普照　雨曼陀羅　曼殊沙華

de nas byaṅ chub sems dpa’ sems dpa’ chen po byams pas skad cig thaṅ cig yud tsam de ñid la ’khor bźi po rnams kyi sems kyi rnam par rtog pa (6) sems kyis śes nas ’jam dpal gźon nur gyur pa la ’di skad ces smras so || 
’jam dpal bcom ldan ’das kyis ltas ṅo mtshar rmad du byuṅ ba rdzu ’phrul gyi snaṅ ba ’di lta bu ’di bstan te | saṅs rgyas kyi źiṅ khri brgyad stoṅ po ’di dag rnam par bkra ba | mchog tu bltan sdug (7) pa| de bźin gśags pa sṅon du bźud pa | de bźin gśegs pa yoṅs su ’dren par snaṅ ba ’di’i rgyu gaṅ rkyen gaṅ |

At the same moment, at that very instant, the Bodhisattva Mahâsattva Maitreya knew in his mind the thoughts arising in the minds of the four classes of hearers and he spoke to Mañgusrî, the prince royal: 
What, O Mañgusrî, is the cause, what is the reason of this wonderful, prodigious, miraculous shine having been produced by the Lord? Look, how these eighteen thousand Buddha-fields appear variegated, extremely beautiful, directed by Tathâgatas and superintended by Tathâgatas.

atha khalu maitreyo bodhisattvo mahāsattvo mañjuśriyaṃ kumārabhūtam ābhir gāthābhir adhyabhāṣata -

於是慈氏以(7)頌而問溥首曰

(11)栴檀香風　悦可衆心　以是因縁

de nas byaṅ chub sems dpa’ sems dpa’ chen po byams pas ’jam dpal gźon nur gyur pa la tshigs su bcad pa ’di dag smras so ||

Then it was that Maitreya, the Bodhisattva Mahâsattva, addressed Mañgusrî, the prince royal, in the following stanzas:

kiṃ kāraṇaṃ mañjuśirī iyaṃ hi raśmiḥ pramuktā naranāyakena |prabhāsayantī bhramukāntarātu ūrṇāya kośādiyam ekaraśmiḥ || 1.1 ||

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(12)地皆嚴淨　而此世界　六種震動

’jam (5a1) | dpal ci yi phyir na ’di lta bu || mi yi mgon bos ’od zer gcig bu ’di ||źal gyi slin mtshams kyi ni mdzod spu nas || śin tu snaṅ ba’i ’od zer rab tu btaṅ ||

1. Why, Mañgusrî, does this ray darted by the guide of men shine forth from between his brows? this single ray issuing from the circle of hair? and why this abundant rain of Mandâravas?

māndāravāṇāṃ ca mahanta varṣaṃ puṣpāṇi muñcanti surāḥ suhṛṣṭāḥ |mañjūṣakāṃś candanacūrṇamiśrān divyān sugandhāṃś ca manoramāṃś ca || 1.2 ||

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(13)時四部衆　咸皆歡喜　身意快然(14)得未曾有　眉間光明　照于東方(15)萬八千土　皆如金色

lha rnams dga’ bas tsan dan phye ma daṅ || lha yi spos rab yid du ’oṅ ba daṅ ||man dā ra daṅ mañdzu (2) śa ka yi || me tog dag gi tshar chen rab tu phab ||

2. The gods, overjoyed, let drop Mañgûshakas and sandal powder, divine, fragrant, and delicious.

yehī mahī śobhatiyaṃ samantāt parṣāś ca catvāra sulabdhaharṣāḥ |sarvaṃ ca kṣetraṃ imu saṃprakampitaṃ ṣaḍbhir vikārehi subhīṣmarūpam || 1.3 ||

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從阿鼻獄(16)上至有頂　諸世界中　六道衆生

des nis ’di kun tu mdzes gyur ciṅ || ’khor bźi ’di dag dga’ ba rab tu thob ||źiṅ rnams ’di dag thams cad rnam drug tu || śin tu ’jigs pa’i gzugs su kun nas g-yos ||

3. This earth is, on every side, replete with splendour, and all the four classes of the assembly are filled with delight, while the whole field shakes in six different ways, frightfully.

sā caiva raśmī purimādiśāya aṣṭādaśakṣetrasahasra pūrṇāḥ |avabhāsayī ekakṣaṇena sarve suvarṇavarṇā iva bhonti kṣetrāḥ || 1.4 ||

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’od zer de yis śar gyi phyogs logs kyi || (3) źiṅ ni stoṅ phrag bcwa brgyad tshaṅ ba rnams ||skad cig gcig gis thams cad rab tu snaṅ || źiṅ rnams gser gyi kha dog bźin du mdzes ||

4. And that ray in the eastern quarter illuminates the whole of eighteen thousand Buddha-fields, simultaneously, so that those fields appear as gold-coloured.

yāvān avīcī paramaṃ bhavāgraṃ kṣetreṣu yāvanti ca teṣu sattvāḥ |ṣaṭsū gatīṣū tahi vidyamānā cyavanti ye cāpy upapadyi tatra || 1.5 ||

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mnar med yan chad srid pa’i rtse mo’i bar || źiṅ de dag na sems can ji sñed pa ||’gro ba drug po de na yod pa rnams || gaṅ dag der yaṅ (4) śi ’pho skye ba rnams ||

5. (The universe) as far as the (hell) Aviki (and) the extreme limit of existence, with all beings of those fields living in any of the six states of existence, those who are leaving one state to be born in another;

karmāṇi citrā vividhāni teṣāṃ gatīṣu dṛśyanti sukhā dukhā ca |hīnā praṇītā tatha madhyamā ca iha sthito addaśi sarvam etat || 1.6 ||

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de dag las kyi rnam pa sna tshogs daṅ || ’gro ba bde daṅ mi bde rnams kyaṅ snaṅ ||’di na ’dug kyaṅ de dag thams cad mthoṅ ||

6. Their various and different actions in those states have become visible; whether they are in a happy, unhappy, low, eminent, or intermediate position, all that I see from this place.

buddhāṃś ca paśyāmi narendrasiṃhān prakāśayanto vivaranti dharmam |(5,1) praśāsamānān bahusattvakoṭīḥ udāharanto madhurasvarāṃ giram || 1.7 ||

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saṅs rgyas seṅ ge mi yi dbaṅ po rnams || chos ñid rab ston rnam par dbye ba mthoṅ ||(5) sems can bye ba maṅ la rab ston pa || sñan pa’i sgra daṅ dbyaṅs su gsuṅ ba daṅ ||

7. I see also the Buddhas, those lions of kings, revealing and showing the essence of the law, comforting many kotis of creatures and emitting sweet-sounding voices.

gambhīranirghoṣamudāram adbhutaṃ muñcanti kṣetreṣu svakasvakeṣu |dṛṣṭāntahetūnayutāna koṭibhiḥ prakāśayanto imu buddhadharmam || 1.8 ||

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zab ciṅ rgya che rmad du byuṅ ba’i sgra || so so’i źiṅ rnams su yaṅ rab tu ’byin ||dbe daṅ gtan tshigs khrag khrig bye ba yis || saṅs rgyas chos ’dir rab tu ston pa ni ||

8. They let go forth, each in his own field, a deep, sublime, wonderful voice, while proclaiming the Buddha-laws by means of myriads of kotis of illustrations and proofs.

duḥkhena saṃpīḍita ye ca sattvā jātījarākhinnamanā ajānakāḥ |teṣāṃ prakāśenti praśāntanirvṛtiṃ duḥkhasya anto ayu bhikṣave ti || 1.9 ||

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sems can gaṅ rnams (6) sdug bsṅal gzir ba daṅ || skye daṅ rgabs yid skyo mi śes la || ’di ni dge sloṅ sdug bsṅal tha ma źes || de la rab źi mya ṅan ’das bston ||

9. And to the ignorant creatures who are oppressed with toils and distressed in mind by birth and old age, they announce the bliss of Rest, saying: This is the end of trouble, O monks.

udārasthāmādhigatāś ca ye narāḥ puṇyair upetās tatha buddhadarśanaiḥ |pratyekayānaṃ ca vadanti teṣāṃ saṃvarṇayanto ima dharmanetrīm || 1.10 ||

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mi rnams gaṅ gis rgya che mthu thob ciṅ || saṅs rgyas mtho ’bas de bźin bsod nams ldan ||de dag la ni chos tshul ’di (7) brjod ciṅ || raṅ rgyal theg pa yaṅ ni ston pa mdzad ||

10. And to those who are possessed of strength and vigour and who have acquired merit by virtue or earnest belief in the Buddhas, they show the vehicle of the Pratyekabuddhas, by observing this rule of the law.

ye cāpi anye sugatasya putrā anuttaraṃ jñāna gaveṣamāṇāḥ |vividhāṃ kriyāṃ kurviṣu sarvakālaṃ teṣāṃ pi bodhāya vadanti varṇam || 1.11 ||

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gźan yaṅ bde bar gśegs pa’i sras po gaṅ || bla na med pa’i ye śes tshol ba daṅ ||bya ba sna tshogs rtag tu byed pa la || de dag la ni byaṅ chub phyir bsṅags gsuṅ ||

11. And the other sons of the Sugata who, strivinor after superior knowledge, have constantly accomplished their various tasks, them also they admonish to enlightenment.

śṛṇomi paśyāmi ca mañjughoṣa iha sthito īdṛśakāni tatra |anyā viśeṣāṇa sahasrakoṭyaḥ pradeśamātraṃ tatu varṇayiṣye || 1.12 ||

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’di na ’dug bźin de na ’di ’dra daṅ || (5b1) khyad par gźan yaṅ stoṅ phrag bye ba daṅ ||śin tu mthoṅ źiṅ thos te ’jam pa’i dbyaṅs || de dag las ni phyogs tsam smos par bya ||

12. From this place, O Mañgughosha, I see and hear such things and thousands of kotis of other particulars besides; I will only describe some of them.

paśyāmi kṣetreṣu bahūṣu cāpi ye bodhisattvā yatha gaṅgavālikāḥ |koṭīsahasrāṇi analpakāni vividhena vīryeṇa janenti bodhim || 1.13 ||

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bdag mthoṅ źiṅ rnams maṅ po de dag na’aṅ || byaṅ chub sems dpa’ gaṅ gā’i bye ma sñed ||gaṅ rnams bye ba stoṅ phrag mi ñuṅ ba || brtson (2) ’grus rnam pa maṅ pos byaṅ chub skyed ||

13. 1 see in many fields Bodhisattvas by many thousands of kotis, like sands of the Ganges, who are producing enlightenment according to the different degree of their power.

dadanti dānāni tathaiva kecid dhanaṃ hiraṇyaṃ rajataṃ suvarṇam |muktāmaṇiṃ śaṅkhaśilāpravālaṃ dāsāṃś ca dāsī rathaaśvaeḍakān || 1.14 ||

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la la sbyin pa sbyin pa’aṅ de bźin te || nor daṅ ’gron bu gser daṅ dṅul rnams daṅ ||mu tig nor bu man śel gyi ru daṅ || bran pho bran mo rta daṅ śiṅ rta lug ||

14. There are some who charitably bestow wealth, gold, silver, gold money, pearls, jewels, conch shells, stones', coral, male and female slaves, horses, and sheep;

(6,1) śibikās tathā ratnavibhūṣitāś ca dadanti dānāni prahṛṣṭamānasāḥ |pariṇāmayanto iha agrabodhau vayaṃ hi yānasya bhavema lābhinaḥ || 1.15 ||

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de bźin rin chen dag gis brgyan pa’i khyogs || yoṅs su dga’ ba’i yid (3) kyis sbyin pa gtoṅ ||bdag cag gis kyaṅ theg mchog thob śog ces || byaṅ chub mchog ’dir yoṅs su sṅo bar byed ||

15. As well as litters adorned with jewels. They are spending gifts with glad hearts, developing themselves for superior enlightenment, in the hope of gaining the vehicle.

traidhātuke śreṣṭhaviśiṣṭayānaṃ yadbuddhayānaṃ sugatehi varṇitam |ahaṃ pi tasyo bhavi kṣipra lābhī dadanti dānāni imīdṛśāni || 1.16 ||

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sbyin pa ’di ’dra ’di dag byin byas na || khams gsum naṅ na theg mchog khyad par can || saṅs rgyas theg pa bde gśegs gaṅ bsṅags pa || de ni bdag gis (4) myur du thob gyur cig ||

16. (Thus they think): ‘The best and most excellent vehicle in the whole of the threefold world is the Buddha-vehicle magnified by the Sugatas. May I, forsooth, soon gain it after my spending such gifts.'

caturhayair yuktarathāṃś ca kecit savedikān puṣpadhvajair alaṃkṛtān |savaijayantān ratanāmayāni dadanti dānāni tathaiva kecit || 1.17 ||

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la la rta bźi can gyi śiṅ rta la || kha khyer bcas pa me tog rgyal mtshan brgyan || rin chen dag las byas pa’i ba dan can || la las de lta bu yaṅ sbyin pa byin ||

17. Some give carriages yoked with four horses and furnished with benches, flowers, banners, and flags; others give objects made of precious substances.

dadanti putrāṃś ca tathaiva putrīḥ priyāṇi māṃsāni dadanti kecit |hastāṃś ca pādāṃś ca dadanti yācitāḥ paryeṣamāṇā imam agrabodhim || 1.18 ||

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de bźin bu daṅ chuṅ ma rnams kyaṅ byin || la la phaṅs pa’i śa yaṅ sbyin par byed ||byaṅ chub (5) dam pa ’di ni tshol ba’i phyir || lag pa daṅ ni rkaṅ pa bslaṅs na byin ||

18. Some, again, give their children and wives; others their own flesh; (or) offer, when bidden, their hands and feet, striving to gain supreme enlightenment.

śirāṃsi kecin nayanāni kecid dadanti kecit pravarātmabhāvān |datvā ca dānāni prasannacittāḥ prārthenti jñānaṃ hi tathāgatānām || 1.19 ||

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la la dag gis mgo daṅ la las mig || la la bdag gi lus mchog rab kyaṅ gtoṅ ||daṅ ba’i sems kyis sbyin pa rnams byin nas || de bźin gśegs kyi ye śes don du gñer ||

19. Some give their heads, others their eyes, others their dear own body, and after cheerfully bestowing their gifts they aspire to the knowledge of the Tathâgatas.

paśyāmy ahaṃ mañjuśirī kahiṃcit sphītāni rājyāni vivarjayitvā |antaḥpurān dvīpa tathaiva sarvān amātyajñātīṃś ca vihāya sarvān || 1.20 ||

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’jam dpal bdag (6) gis mthoṅ pa la lan || rgyal srid skyid pa rnam par spaṅ byas te ||btsun mo’i ’khor daṅ de bźin gliṅ kun daṅ || gñen daṅ blon po thams cad rnam spaṅs nas ||

20. Here and there, O Mañgusrî, I behold beings who have abandoned their flourishing kingdoms, harems, and continents, left all their counsellors and kinsmen,

upasaṃkramī lokavināyakeṣu pṛcchanti dharmaṃ pravaraṃ śivāya |kāṣāyavastrāṇi ca prāvaranti keśāṃś ca śmaśrūṇy avatārayanti || 1.21 ||

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’jig rten rnam par ’dren gyi druṅ doṅ ste || źi ba’i phyir ni chos rab mchog ’dri źiṅ ||dur smrig gos rnams (7) rab tu gyon byed de || skra daṅ kha spu dag kyaṅ ’dreg par byed ||

21. And betaken themselves to the guides of the world to ask for the most excellent law, for the sake of bliss; they put on reddish-yellow robes, and shave hair and beard.

kāṃścic ca paśyāmy ahu bodhisattvān bhikṣū samānāḥ pavane vasanti |(7,1) śūnyāny araṇyāni niṣevamāṇān uddeśasvādhyāyaratāṃś ca kāṃścit || 1.22 ||

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bdag mthoṅ byaṅ chub sems dpa’ la la ni || dge sloṅ gyur ciṅ nags tshal gnas pa dag ||dgon pa stoṅ ba rnams su gnas ’cha’ źiṅ || la la luṅ nod kha ton byed la dga’ ||

22. I see also many Bodhisattvas like monks, living in the forest, and others inhabiting the empty wilderness, engaged in reciting and reading.

kāṃścic ca paśyāmy ahu bodhisattvān girikandareṣu praviśanti dhīrāḥ |vibhāvayanto imu buddhajñānaṃ paricintayanto hy upalakṣayanti || 1.23 ||

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bdag mthoṅ byaṅ chub sems dpa’ (6a1) la la dag || ri sul dag tu źugs pa’i brtan pa rnams ||saṅs rgyas ye śes ’di la rnam par sgom || yoṅs su sems śiṅ ñe bar rtogs par byed ||

23. And some Bodhisattvas I see, who, full of wisdom (or constancy), betake themselves to mountain caves, where by cultivating and meditating the Buddha-knowledge they arrive at its perception.

utsṛjya kāmāṃś ca aśeṣato ’nye paribhāvitātmāna viśuddhagocarāḥ |abhijña pañceha ca sparśayitvā vasanty araṇye sugatasya putrāḥ || 1.24 ||

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kha cig gis ni ’dod pa ma lus spaṅs || yoṅs bsgoms bdag ñid spyod yul rnam par dag ||mṅon (2) par śes pa lṅa yaṅ der thob nas || bde bar gśegs pa’i sras po dgon par gnas ||

24. Others who have renounced all sensual desires, by purifying their own self, have cleared their sphere and obtained the five transcendent faculties, live in the wilderness, as (true) sons of the Sugata.

pādaiḥ samaiḥ sthitviha keci dhīrāḥ kṛtāñjalī saṃmukhi nāyakānām |abhistavantīha harṣaṃ janitvā gāthāsahasrehi jinendrarājam || 1.25 ||

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brtan pa la la rkaṅ gśibs der gnas te || ’dren pa’i spyan sṅar thal mo sbyar byas nas ||dga’ ba bskyed de rgyal dbaṅ rgyal po la || tshigs su bcad pa stoṅ gis mṅon par bstod ||

25. Some are standing firm, the feet put together and the hands joined in token of respect towards the leaders, and are praising joyfully the king of the leading Ginas in thousands of stanzas.

smṛtimanta dāntāś ca viśāradāś ca sūkṣmāṃ cariṃ keci prajānamānāḥ |pṛcchanti dharmaṃ dvipadottamānāṃ śrutvā ca te dharmadharā bhavanti || 1.26 ||

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(3) dran daṅ ldan źiṅ dul ba mi ’jigs pa || la la spyod pa phra ba śes pa dag ||rkaṅ gñis gtso la chos kyaṅ ’dri bar byed || thos nas de dag chos rnams ’dzin par ’gyur ||

26. Some thoughtful, meek, and tranquil, who have mastered the niceties of the course of duty, question the highest of men about the law, and retain in their memory what they have learnt.

paribhāvitātmāna jinendraputrān kāṃścic ca paśyāmy ahu tatra tatra |dharmaṃ vadanto bahuprāṇakoṭināṃ dṛṣṭāntahetūnayutair anekaiḥ || 1.27 ||

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yoṅs bsgoms bdag ñid rgyal dbaṅ sras po rnams || la la dag gis de daṅ der mthoṅ ba ||dpe daṅ gtan (4) tshigs khrag khrig du ma yis || srog chags bye ba mṅal chos rnams ston ||

27. And I see here and there some sons of the principal Gina who, after completely developing their own self, are preaching the law to many kotis of living beings with many myriads of illustrations and reasons.

prāmodyajātāḥ pravadanti dharmaṃ samādapento bahubodhisattvān |nihatya māraṃ sabalaṃ savāhanaṃ parāhanantī imu dharmadundubhim || 1.28 ||

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mchog tu dga’ skyes chos rnams rab ston ciṅ || byaṅ chub sems dpa’ maṅ po yaṅ dag ’dzud ||bdud rnams stobs daṅ bźon par bcas bcom ste || chos kyi rṅa ’di śin tu rduṅ bar byed ||

28. joyfully they proclaim the law, rousing many Bodhisattvas; after conquering the Evil One with his hosts and vehicles, they strike the drum of the law.

paśyāmi kāṃścit sugatasya śāsane saṃpūjitān naramaruyakṣarākṣasaiḥ |avismayantān sugatasya putrān anunnatān śāntapraśāntacārīn || 1.29 ||

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(5) la la bde bar gśegs pa’i bstan pa la || bde gśegs sras la lha mi gnod sbyin daṅ ||srin pos mchod kyaṅ ṅo mtshar mi ’dzin ciṅ || bsñems med źi’i źiṅ rab źi spyod pa mthoṅ ||

29. 1 see some sons of the Sugata, humble, calm, and quiet in conduct, living under the command of the Sugatas, and honoured by men, gods, goblins, and Titans.

(8,1) vanaṣaṇḍa niśrāya tathānyarūpā avabhāsu kāyātu pramuñcamānāḥ |abhyuddharanto narakeṣu sattvāṃstāṃś caiva bodhāya samādapenti || 1.30 ||

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phal cher nags gnas de bźin gźan dag kyaṅ || snaṅ ba’i ’od ni lus las rab gtoṅ(6) ste ||sems can dmyal nas sems can rnams ’don ciṅ || de dag byaṅ chub la yaṅ yaṅ dag ’dzud ||

30. Others, again, who have retired to woody thickets, are saving the creatures in the hells by emitting radiance from their body, and rouse them to enlightenment.

vīrye sthitāḥ keci jinasya putrā middhaṃ jahitvā ca aśeṣato ’nye |caṃkramyayuktāḥ pavane vasanti vīryeṇa te prasthita agrabodhim || 1.31 ||

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rgyal ba’i sras po la la brtson ’grus gnas || kha cig gis kyaṅ ma lus gñid spaṅs nas ||’chag pa byed ciṅ nags tshal gnas pa dag || de dag brtson pas byaṅ (7) chub mchog la źugs ||

31. There are some sons of the Gina who dwell in the forest, abiding in vigour, completely renouncing sloth, and actively engaged in walking; it is by energy that they are striving for supreme enlightenment.

ye cātra rakṣanti sadā viśuddhaṃ śīlaṃ akhaṇḍaṃ maṇiratnasādṛśam |paripūrṇacārī ca bhavanti tatra śīlena te prasthita agrabodhim || 1.32 ||

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la la tshul khrims ma ral sruṅ ba ni || rtag tu rnam dag nor bu rin chen bźin ||la la spyad pa yoṅs su rdzogs par ’gyur || de dag khrims kyis byaṅ chub mchog la źugs ||

32. Others complete their course by keeping a constant purity and an unbroken morality like precious stones and jewels; by morality do these strive for supreme enlightenment.

kṣāntībalā keci jinasya putrā adhimānaprāptāna kṣamanti bhikṣuṇām |ākrośa paribhāṣa tathaiva tarjanāṃ kṣāntyā hi te prasthita agrabodhim || 1.33 ||

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rgyal sras la la bzod pa’i stobs can te || dge sloṅ ṅa rgyal can dag (6b1) khro ba daṅ ||de bźin gśe źiṅ sdig pa’aṅ bzod par byed || bzod pas de dag byaṅ chub mchog la źugs ||

33. Some sons of the Gina, whose strength consists in forbearance, patiently endure abuse, censure, and threats from proud monks. They try to attain enlightenment by dint of forbearance.

kāṃścic ca paśyāmyahu bodhisattvān krīḍāratiṃ sarva vivarjayitvā |bālān sahāyān parivarjayitvā āryeṣu saṃsargaratān samāhitān || 1.34 ||

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bdag mthoṅ byaṅ chub sems dpa’ la la ni || rtsed mo dga’ ba thams cad rnam spaṅs te ||byis pa’i grogs po rnams kyaṅ yoṅs spaṅs nas || ’phags pa (2) rnams daṅ ’grogs dga’ mñam par gźag ||

34. Further, I see Bodhisattvas, who have forsaken all wanton pleasures, shun unwise companions and delight in having intercourse with genteel men (âryas);

vikṣepacittaṃ ca vivarjayantān ekāgracittān vanakandareṣu |dhyāyanta varṣāṇa sahasrakoṭyo dhyānena te prasthita agrabodhim || 1.35 ||

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rnam par g-yeṅ ba’i sems ni rnam spaṅs nas || lo stoṅ bye bar nags daṅ ri sul na ||rtse gcig sems su bsam gtan byed pa rnams || de dag bsam gtan byaṅ chub mchog la źugs ||

35. Who, with avoidance of any distraction of thoughts and with attentive mind, during thousands of kotis of years have meditated in the caves of the wilderness; these strive for enlightenment by dint of meditation.

dadanti dānāni tathaiva kecit saśiṣyasaṃgheṣu jineṣu saṃmukham |khādyaṃ ca bhojyaṃ ca tathānnapānnaṃ gilānabhaiṣajya bahū analpakam || 1.36 ||

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dge ’dun slob bcas rgyal (3) ba mṅon sum du || mtha’ daṅ bca’ daṅ de bźin zas daṅ sgom ||na ba’i sman ni mi ñuṅ maṅ po dag || kha cig de ltar sbyin pa sbyin par byed ||

36. Some, again, offer in presence of the Ginas and the assemblage of disciples gifts (consisting) in food hard and soft, meat and drink, medicaments for the sick, in plenty and abundance.

vastrāṇa koṭīśata te dadanti sahasrakoṭīśatamūlya kecit |(9,1) anarghamūlyāṃś ca dadanti vastrān saśiṣyasaṃghāna jināna saṃmukham || 1.37 ||

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dge ’dun slob bcas rgyal ba mṅon sum du || de dag gos brgya bye ba sbyin par byed ||la la stoṅ phrag bya ba brgya ri daṅ || rin (4) tha ṅa med pa’i gos rnams rab tu ’dul ||

37. Others offer in presence of the Ginas and the assemblage of disciples hundreds of kotis of clothes, worth thousands of kotis, and garments of priceless value.

vihāra koṭīśata kārayitvā ratnāmayāṃś co tatha candanāmayān |prabhūtaśayyāsanamaṇḍitāṃś ca niryātayanto sugatāna saṃmukham || 1.38 ||

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rin po che daṅ de bźin tsan dan gyi || gtsug lag khaṅ ni bye ba brgya byas nas ||stan daṅ mal cha maṅ pos brgyan pa rnams || bde bar gśegs pa rnams la mṅon sum ’bul ||

38. They bestow in presence of the Sugatas hundreds of kotis of monasteries which they have caused to be built of precious substances and sandal-wood, and which are furnished with numerous lodgings (or couches).

ārāma caukṣāṃś ca manoramāṃś ca phalair upetān kusumaiś ca citraiḥ |divāvihārārtha dadanti kecit saśrāvakāṇāṃ puruṣarṣabhāṇām || 1.39 ||

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kun dga’ ra ba yid ’oṅ gtsaṅ ma rnams || (5) me tog ’bras bu sna tshogs ldan pa dag ||skyes bu khyu mchog ñan thos btsas pa la || la la ñin par źugs phyir rab tu ’bul ||

39. Some present the leaders of men and their disciples with neat and lovely gardens abounding with fruits and beautiful flowers, to serve as places of daily recreation,

dadanti dānāni mam evarūpā vividhāni citrāṇi ca harṣajātāḥ |datvā ca bodhāya janenti vīryaṃ dānena te prasthita agrabodhim || 1.40 ||

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dga’ bskyes nas sna tshogs rnam maṅ po || de lta bu yi sbyin pa sbyin par byed ||byin nas byaṅ chub phyir yaṅ brtson ’grus bskyed || sbyin (6) pas de dag byaṅ chub mgog la źugs ||

40. When they have, with joyful feelings, made such various and splendid donations, they rouse their energy in order to obtain enlightenment; these are those who try to reach supreme enlightenment by means of charitableness.

dharmaṃ ca kecit pravadanti śāntaṃ dṛṣṭāntahetūnayutair anekaiḥ |deśenti te prāṇasahasrakoṭināṃ jñānena te prasthita agrabodhim || 1.41 ||

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la la źi ba’i chos kyaṅ rab ’chaṅ de || dpe daṅ gtan tshigs khrag khrig du ma yis ||de dag srog chags bye ba stoṅ la ston || de dag ye śes byaṅ chub mchog la źugs ||

41. Others set forth the law of quietness, by many myriads of illustrations and proofs; they preach it to thousands of kotis of living beings; these are tending to supreme enlightenment by science.

nirīhakā dharma prajānamānā dvayaṃ pravṛttāḥ khagatulyasādṛśāḥ |anopaliptāḥ sugatasya putrāḥ prajñāya te prasthita agrabodhim || 1.42 ||

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byed pa med pa’i chos rab śes pa ni || gñis (7) med rab źugs nam mkha’ mtshuṅs ’dra ba ||ma chags bde bar gśegs pa’i sras po rnams || de dag śes rab byaṅ chub mchog la źugs ||

42. (There are) sons of the Sugata who try to reach enlightenment by wisdom; they understand the law of indifference and avoid acting at the antinomy (of things), unattached like birds in the sky.

bhūyaś ca paśyāmyahu mañjughoṣa parinirvṛtānāṃ sugatāna śāsane |utpanna dhīrā bahubodhisattvāḥ kurvanti satkāru jināna dhātuṣu || 1.43 ||

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bdag gis gźan yaṅ mthoṅ ba ’jam pa’i dbyaṅs || bder gśegs mya ṅan ’das pa’i bstan pa la ||byaṅ chub (7a1) | sems dpa’ brtan pa maṅ byuṅ nas || rgyal ba’i riṅ bsrel dag la rim gro byed ||

43. Further, I see, O Mañgughosha, many Bodhisattvas who have displayed steadiness under the rule of the departed Sugatas, and now are worshipping the relics of the Ginas.

stūpāna paśyāmi sahasrakoṭyo analpakā yathariva gaṅgavālikāḥ |yebhiḥ sadā maṇḍita kṣetrakoṭiyo ye kāritā tehi jinātmajehi || 1.44 ||

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mchod rten bye ba stoṅ phrag mi ñuṅ ba || ji ltar gaṅ gā’i kluṅ gi bye ma bźin ||gaṅ gis byo ba’i źiṅ rnams rtag brgyan pa || rgyal sras de dag byed du ’jug pa mthoṅ ||

44. 1 see thousands of kotis of Stûpas, numerous as the sand of the Ganges, which have been raised by these sons of the Gina and now adorn kotis of grounds.

(10,1) ratnāna saptāna viśiṣṭa ucchritāḥ sahasra pañco paripūrṇa yojanā |dve co sahasre pariṇāhavantaś chatradhvajāsteṣu sahasrakoṭayaḥ || 1.45 ||

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(2) rin chen sna bdun mchog gi rgyal mtshan gdugs || de na bye ba stoṅ rnams bsgreṅ ba ni ||’phaṅ du dpag tshad lṅa stoṅ phyin pa ste || khor yug tu ni dpag tshad ñis stoṅ yod ||

45. Those magnificent Stûpas, made of seven precious substances, with their thousands of kotis of umbrellas and banners, measure in height no less than 5000 yoganas and 2000 in circumference.

savaijayantāḥ sada śobhamānā ghaṇṭāsamūhai raṇamāna nityam |puṣpaiś ca gandhaiś ca tathaiva vādyaiḥ saṃpūjitā naramaruyakṣarākṣasaiḥ || 1.46 ||

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rnam rgyal ba dan bcas pa khor mor mdzes || dril daṅ dril bu g-yer kha rtag tu ’khrol ||me tog dri daṅ (3) de bźin sil sñan gyis || lha mi srin po gnod sbyin rnams kyis mchod ||

46. They are always decorated with flags; a multitude of bells is constantly heard sounding; men, gods, goblins, and Titans pay their worship with flowers, perfumes, and music.

kārāpayantī sugatasya putrā jināna dhātuṣv iha pūjam īdṛśīm |yebhir diśāyo daśa śobhitā yaḥ supuṣpitair vā yatha pārijātaiḥ || 1.47 ||

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yoṅs ’dus śiṅ gi me tog rgyas pa bźin || de ltar phyogs bcu de dag mdzes byas te ||rgyal ba’i riṅ bsrel dag la ’di ’dra ’dir || bde gśegs sras kyis mchod pa byed du btsud ||

47. Such honour do the sons of the Sugata render to the relics of the Ginas, so that all directions of space are brightened as by the celestial coral trees in full blossom.

ahaṃ cimāś co bahuprāṇakoṭya iha sthitāḥ paśyiṣu sarvam etat |prapuṣpitaṃ lokam imaṃ sadevakaṃ jinena muktā iyam ekaraśmiḥ || 1.48 ||

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rgyal bas ’od (4) zer gcig pu ’di btaṅ bas || lhar bcas ’jig rten ’di dag rab rgyas pa ||bdag daṅ srog chags bye ba maṅ po ’dis || ’di na ’dug bźin de dag thams cad mthoṅ ||

48. From this spot I behold all this; those numerous kotis of creatures; both this world and heaven covered with flowers, owing to the single ray shot forth by the Gina.

aho prabhāvaḥ puruṣarṣabhasya aho ’sya jñānaṃ vipulaṃ anāsravam |yasyaikaraśmiḥ prasṛtādya loke darśeti kṣetrāṇa bahū sahasrān || 1.49 ||

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gaṅ gis ’od zer gcig pu deṅ btaṅ bas || źiṅ rnams stoṅ phrag maṅ por ston pa de ||kye ma skyes (5) bu khyu mchog de yi mthu || kye ma ye śes rgya che zag med do ||

49. O how powerful is the Leader of men! how extensive and bright is his knowledge! that a single beam darted by him over the world renders visible so many thousands of fields!

āścaryaprāptāḥ sma nimitta dṛṣṭvā imam īdṛśaṃ cādbhutam aprameyam |vadasva mañjusvara etam arthaṃ kautūhalaṃ hy apanaya buddhaputra || 1.50 ||

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rmad du byuṅ ba tshad med ’di ’dra ba’i || ltas rnams mthoṅ nas bdag cag ṅo mtshar gyur ||’di yi don rnams ’jam dbyaṅs rab ston te || saṅs rgyas sras rnams the tshom gyur pa stsol ||

50. We are astonished at seeing this sign and this wonder, so great, so incomprehensible. Explain me the matter, O Mañgusvara! the sons of Buddha are anxious to know it.

catvārimā parṣa udagracittās tvāṃ cābhivīkṣantiha māṃ ca vīra |janehi harṣaṃ vyapanehi kāṅkṣāṃ tvaṃ vyākarohī sugatasya putra || 1.51 ||

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’khor bźi ’di dag rab tu (6) dga’ sems kyis || dpa’ bo khyod daṅ bdag la mṅon par lta ||

51. The four classes of the congregation in joyful expectation gaze on thee, O hero, and on me; gladden (their hearts); remove their doubts; grant a revelation, O son of Sugata!

kim artham eṣaḥ sugatena adya prabhāsa etādṛśako vimuktaḥ |(11,1) aho prabhāvaḥ puruṣarṣabhasya aho ’sya jñānaṃ vipulaṃ viśuddham || 1.52 ||

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bde bar gśegs pas de riṅ ci yi phyir || snaṅ ba ’di ’dra ’di ni rab tu btaṅ ||

52. Why is it that the Sugata has now emitted such a light? O how great is the power of the Leader of men! O how extensive and holy is his knowledge!

yasyaikaraśmī prasṛtādya loke darśeti kṣetrāṇa bahūn sahasrān |etādṛśo artha ayaṃ bhaviṣyati yenaiṣa raśmī vipulā pramuktā || 1.53 ||

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bde gśegs sras po khyod kyis luṅ ston la || dga’ ba skyed ciṅ the tshom rnam par sol ||’di ltar ’od zer rgya cher rab btaṅ ba || (7) de dag ci ’dra’i don du ’gyur ba źig ||

53. That one ray extending from him all over the world makes visible many thousands of fields. It must be for some purpose that this great ray has been emitted.

ye agradharmā sugatena spṛṣṭās tada bodhimaṇḍe puruṣottamena |kiṃ teha nirdekṣyati lokanātho atha vyākariṣyatyayu bodhisattvān || 1.54 ||

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bde bar gśegs pa skyes bu dam pa yis || byaṅ chub sñiṅ por chos mchog gaṅ brñes pa ||de dag ’jig rten mgon po ’dir ’chad dam || byaṅ chub sems dpa’ ’di dag luṅ ston tam ||

54. Is the Lord of men to show the primordial laws which he, the Highest of men, discovered on the terrace of enlightenment? Or is he to prophesy the Bodhisattvas their future destiny?

analpakaṃ kāraṇametta bheṣyati yaddarśitāḥ kṣetrasahasra neke |sucitracitrā ratanopaśobhitā buddhāś ca dṛśyanti anantacakṣuṣaḥ || 1.55 ||

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źiṅ rnams stoṅ phrag du ma gaṅ bstan pa || (7b1) sna tshogs rab tu bkra ba rin chen brgyan ||mtha’ yas spyan can saṅs rgyas rnam sna snaṅ ba || ’di ni mi chud rgyur ’gyur gor mchag ||

55. There must be a weighty reason why so many thousands of fields have been rendered visible, variegated, splendid, and shining with gems, while Buddhas of infinite sight are appearing.

pṛccheti maitreyu jinasya putra spṛhenti te naramaruyakṣarākṣasāḥ |catvārimā parṣa udīkṣamāṇā mañjusvaraḥ kiṃ nviha vyākariṣyati || 1.56 ||

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rgyal ba’i sras la byams par kun dris nas || lha mi gnod sbyin srin po de dag dga’ ||’jam dbyaṅs ’dir ni ci źig luṅ ston ces || ’khor (2) rnams bźi po de dag śin tu sdod ||

56. Maitreya asks the son of Gina; men, gods, goblins, and Titans, the four classes of the congregation, are eagerly awaiting what answer Mañgusvara shall give in explanation.

atha khalu mañjuśrīḥ kumārabhūto maitreyaṃ bodhisattvaṃ mahāsattvaṃ taṃ ca sarvāvantaṃ bodhisattvagaṇam āmantrayate sma 
- mahādharmaśravaṇasāṃkathyam idaṃ kulaputrās tathāgatasya kartum abhiprāyaḥ, mahādharmavṛṣṭhayabhipravarṣaṇaṃ ca mahādharmadundubhisaṃpravādanaṃ ca mahādharmadhvajasamucchrayaṇaṃ ca mahādharmolkāsaṃprajvālanaṃ ca mahādharmaśaṅkhābhiprapūraṇaṃ ca mahādharmabherīparāhaṇanaṃ ca mahādharmanirdeśaṃ ca adya kulaputrās tathāgatasya kartum abhiprāyaḥ | 
yathā mama kulaputrāḥ pratibhāti, yathā ca mayā pūrvakāṇāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām idam evaṃrūpaṃ pūrvanimittaṃ dṛṣṭam abhūt, teṣām api pūrvakāṇāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām evaṃ raśmipramocanāvabhāso ’bhut | 
tenaivaṃ prajānāmi - mahādharmaśravaṇasāṃkathyaṃ tathāgataḥ kartukāmo mahādharmaśravaṇaṃ śrāvayitukāmaḥ, yathedam evaṃrūpaṃ pūrvanimittaṃ prāduṣkṛtavān | 
tat kasya hetoḥ? sarvalokavipratyanīyakadharmaparyāyaṃ śrāvayitukāmas tathāgato ’rhan samyaksaṃbuddhaḥ, yathedam evaṃrūpaṃ mahāprātihāryaṃ raśmipramocanāvabhāsaṃ ca pūrvanimittam upadarśayati ||

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de nas ’jam dpal gźon nur gyur pas byaṅ chub sems dpa’ sems dpa’ chen po byams pa daṅ | thams cad daṅ ldan pa’i byaṅ chub sems dpa’i tshogs de la smras pa | 
rigs kyi bu dag ’di ni de bźin gśegs pa chos chen po bsgrags (3) pa’i ’bel ba’i gtam mdzad par dgoṅs pa’o || rigs kyi bu dag ’di ni de bźin gśegs pas chos kyi char chen po mṅon par dbab pa daṅ | chos kyi rṅa chen po rab tu brduṅ ba daṅ || chos kyi rgyal mtshan chen po rab tu bsgreṅ ba daṅ | chos kyi sgron ma chen po rab tu ’bar bar (4) mdzad pa daṅ | chos kyi duṅ chen po rab tu ’bud pa daṅ | chos kyi rṅa bo che chen po rab tu brduṅ ba daṅ | chos bstan pa chen po mdzad par dgoṅs pa ste | 
rigs kyi bu dag bdag ji ltar spobs pa daṅ | ji ltar sṅon gyi de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i (5) saṅs rgyas rnams kyi sṅa ltas ’di lta bu ’di bdag gis mthoṅ ste | sṅon gyi de bźin gśegs pa de dag gis kyaṅ | ’od zer gyi snaṅ ba ’di btaṅ bas | 
bdag ni ’di ltar de bźin gśegs pa yaṅ chos chen po bsgrag pa’i ’phel ba’i gtam mdzad par bźed pa daṅ | (6) chos chen po bsgrags pa thos par mdzad pa bźed pas ’di lta bu’i sṅa ltas ’di mdzad pa sñam byed do || 
de ci’i phyir źe na | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ’jig rten thams cad daṅ mi ’thun pa’i chos kyi rnam graṅs bsgrag par bźed pas sṅa (7) ltas cho ’phrul chen po ’od zer rab tu btaṅ ba’i snaṅ ba ’di lta bu ’di ston to ||

Whereupon Mañgusrî, the prince royal, addressed Maitreya, the Bodhisattva Mahâsattva, and the whole assembly of Bodhisattvas (in these words): 
It is the intention of the Tathâgata, young men of good family, to begin a grand discourse for the teaching of the law, to pour the great rain of the law, to make resound the great drum of the law, to raise the great banner of the law, to kindle the great torch of the law, to blow the great conch trumpet of the law, and to strike the great tymbal of the law. Again, it is the intention of the Tathâgata, young men of good family, to make a grand exposition of the law this very day. 
Thus it appears to me, young men of good family, as I have witnessed a similar sign of the former Tathâgatas, the Arhats, the perfectly enlightened. Those former Tathâgatas, &c., they, too, emitted a lustrous ray, 
and I am convinced that the Tathâgata is about to deliver a grand discourse for the teaching of the law and make his grand speech on the law everywhere heard, he having shown such a foretoken. 
And because the Tathâgata, &c., wishes that this Dharmaparyâya meeting opposition in all the world be heard everywhere, therefore does he display so great a miracle and this fore-token consisting in the lustre occasioned by the emission of a ray.

anusmarāmy ahaṃ kulaputrā atīte ’dhvani asaṃkhyeyaiḥ kalpair asaṃkhyeyatarair vipulair aprameyair acintyair aparimitair apramāṇais tataḥpareṇa parataraṃ yadāsīt - tena kālena tena samayena candrasūryapradīpo nāma (12,1) tathāgato ’rhan samyaksaṃbuddho loka udapādi vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | 
sa dharmaṃ deśayati sma ādau kalyāṇaṃ madhye kalyāṇaṃ paryavasāne kalyāṇam | svarthaṃ suvyañjanaṃ kevalaṃ paripūrṇaṃ pariśuddhaṃ paryavadātaṃ brahmacaryaṃ saṃprakāśayati sma | 
yaduta śrāvakāṇāṃ caturāryasatyasaṃprayuktaṃ pratītyasamutpādapravṛttaṃ dharmaṃ deśayati sma jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsānāṃ samatikramāya nirvāṇaparyavasānam | 
bodhisattvānāṃ ca mahāsattvānāṃ ca ṣaṭpāramitāpratisaṃyuktam anuttarāṃ samyaksaṃbodhim ārabhya sarvajñajñānaparyavasānaṃ dharmaṃ deśayati sma ||

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rigs kyi bu dag bdag gis dran pa ’das pa’i dus na bskal pa graṅs med pa’i yaṅ ches graṅs med pa yaṅs pa dpag tu med pa bsam gyis mi khyab pa dpag gis mi laṅ ba tshad med pa de’i pha rol (8a1) gyi yaṅ ches pha rol tu gyur pa de’i tshe de’i dus na | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rig pa daṅ źabs su ldan pa bde bar gśegs pa ’jig rten mkhyen pa skyes bu ’dul ba’i kha lo sgyur ba bla na med pa lha daṅ mi rnams (2) kyi ston pa saṅs rgyas bcom ldan ’das ñi zla sgron ma źes bya ba ’jig rten du byuṅ ste | 
des chos bstan pa tshaṅs par spyod pa thog mar dge ba bar du dge ba tha mar dge bdon bzaṅ po tshig ’bru bzaṅ po ma ’dris pa yoṅs su rdzogs pa yoṅs su dag pa yoṅs su byaṅ ba yaṅ dag par (3) ston te 
’di lta ste | ñan thos rnams la ni skya ba daṅ rga ba daṅ | nab daṅ ’chi ba daṅ | mya ṅan daṅ smre sṅags ’don pa daṅ | sdug bsṅal ba daṅ | yid mi bde ba daṅ ’khrug pa las śin tu bzla ba’i phyir | mya ṅan las ’das pa’i mthar thug pa ’phags pa’i bden pa (4) bźi daṅ ldan pa | rten ciṅ ’brel bar ’byuṅ ba la ’jug pa’i chos ston to || 
byaṅ chub sems dpa’ sems dpa’ chen po rnams la ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub las brtsams te | pha rol tu phyin pa drug daṅ ldan pa thams cad mkhyen pa’i ye śes kyi mthar (5) thug pa’i chos ston to ||

I remember, young men of good family, that in the days of yore, many immeasurable, inconceivable, immense, infinite, countless Æons, more than countless Æons ago, nay, long and very long before, there was born a Tathâgata called Kandrasûryapradîpa, an Arhat, &c., endowed with science and conduct, a Sugata, knower of the world, an incomparable tamer of men, a teacher (and ruler) of gods and men, a Buddha and Lord. 
He showed the law; he revealed the duteous course which is holy at its commencement, holy in its middle, holy at the end, good in substance and form, complete and perfect, correct and pure. 
That is to say, to the disciples he preached the law containing the four Noble Truths, and starting from the chain of causes and effects, tending to overcome birth, decrepitude, sickness, death, sorrow, lamentation, woe, grief, despondency, and finally leading to Nirvâna; 
and to the Bodhisattvas he preached the law connected with the six Perfections, and terminating in the knowledge of the Omniscient, after the attainment of supreme, perfect enlightenment.

tasya khalu punaḥ kulaputrāḥ candrasūryapradīpasya tathāgatasyārhataḥ samyaksaṃbuddhasya pareṇa parataraṃ candrasūryapradīpa eva nāmnā tathāgato ’rhan samyaksaṃbuddho loka udapādi | 
iti hi ajita etena paraṃparodāhāreṇa candrasūryapradīpanāmakānāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām ekanāmadheyānām akekulagotrāṇāṃ yadidaṃ bharadvājasagotrāṇāṃ viṃśatitathāgatasahasrāṇy abhūvan | 
tatra ajita teṣāṃ viṃśatitathāgatas ahasrāṇāṃ pūrvakaṃ tathāgatam upādāya yāvat paścimakas tathāgataḥ, so ’pi candrasūryapradīpanāmadheya eva tathāgato ’bhūd arhan samyaksaṃbuddho vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | 
so ’pi dharmaṃ deśitavān ādau kalyāṇaṃ madhye kalyāṇaṃ paryavasāne kalyāṇam | 
svarthaṃ suvyañjanaṃ kevalaṃ paripūrṇaṃ pariśuddhaṃ paryavadātaṃ brahmacaryaṃ saṃprakāśitavān | 
yaduta śrāvakāṇāṃ caturāryasatyasaṃyuktaṃ pratītyasamutpādapravṛttaṃ dharmaṃ deśitavān jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsānāṃ samatikramāya nirvāṇaparyavasānam | 
bodhisattvānāṃ ca mahāsattvānāṃ ca ṣaṭpāramitāpratisaṃyuktam anuttarāṃ samyaksaṃbodhim ārabhya sarvajñajñānaparyavasānaṃ dharma deśitavān ||

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rigs kyi bu dag de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron mda’i pha rol gyi yaṅ ches pha rol na | yaṅ de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma źes bya ba źig (6) ’jig rten du byuṅ ste 
ma pham pa ’di ltar sṅa rol daṅ sṅa rol brjod pa’i tshul ’dis | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma źes bya bar mtshan gcig pa rigs daṅ gduṅ gcig pa śa stag ste | ’di ltar bhara dwa dza’i rigs (7) su ’thun pa de bźin gśegs pa ñi khri byuṅ ṅo || 
ma pham pa de la de bźin gśegs pa ñi khri po de dag thog ma’i de bźin gśegs pa nas tha ma’i de bźin gśegs pa’i bar du 
de dag gis chos bśad pa yaṅ | tshaṅs par spyod pa thog mar dge ba bar du dge ba tha mar (8b1) dge ba 
don bzaṅ po tshig ’bru bzaṅ po ma ’dres pa yoṅs su rdzogs pa yoṅs su dag pa yoṅs su byaṅ ba yaṅ dag par ston te 
’di lta ste | ñan thos rnams la ni skye ba daṅ rga ba daṅ na ba daṅ ’chi ba daṅ | mya ṅan daṅ smre sṅags ’don pa daṅ sdug bsṅal ba daṅ yid mi ba de ba daṅ ’khrug pa (2) las śin tu bzla ba’i phyir | mya ṅan las ’das pa’i mthar thug pa ’phags pa’i bden pa bźi daṅ ldan pa rten ciṅ ’brel bar ’byuṅ ba la ’jug pa’i chos ston to || 
byaṅ chub sems dpa’ sems dpa’ chen po rnams la ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub (3) las brtsams te | pha rol tu phyin pa drug daṅ ldan pa rnam pa thams cad mkhyen pa’i ye śes kyi mthar thug pa’i chos ston to ||

[Now, young men of good family, long before the time of that Tathâgata Kandrasûryapradîpa, the Arhat, &c., there had appeared a Tathâgata, &c., likewise called Kandrasûryapradîpa, after whom, 
O Agita, there were twenty thousand Tathâgatas, &c., all of them bearing the name of Kandrasûryapradipa, of the same lineage and family name, to wit, of Bharadvâga. 
All those twenty thousand Tathâgatas, O Agita, from the first to the last, showed the law, revealed the course which is holy at its commencement, holy in its middle, holy at the end, &c. &c.]

tasya khalu punar ajita bhagavataś candrasūryapradīpasya tathāgatasyārhataḥ samyaksaṃbuddhasya pūrvaṃ kumārabhūtasyānabhiniṣkrāntagṛhāvāsasya aṣṭau putrā abhūvan | 
tadyathā - matiś ca nāma rājakumāro ’bhūt | sumatiś ca nāma rājakumāro ’bhūt | anantamatiś ca nāma, ratnamatiś ca nāma, viśeṣamatiś ca nāma, vimatisamuddhāṭī ca nāma, ghoṣamatiś ca nāma, dharmamatiś ca nāma rājakumāro ’bhūt | 
teṣāṃ khalu punar ajita aṣṭānāṃ rājakumārāṇāṃ tasya bhagavataś candrasūryapradīpasya tathāgatasya putrāṇāṃ vipularddhir abhūt | 
ekaikasya catvāro mahādvīpāḥ paribhogo ’bhūt | teṣv eva ca rājyaṃ kārayām āsuḥ | 
te taṃ bhagavantam abhiniṣkrāntagṛhāvāsaṃ viditvā anuttarāṃ ca samyaksaṃbodhim abhisaṃbuddhaṃ śrutvā sarvarājyaparibhogān utsṛjya taṃ bhagavantam anupravrajitāḥ | 
sarve ca anuttarāṃ samyaksaṃbodhim abhisaṃprasthitā dharmabhāṇakāś cābhuvan | 
sadā ca brahmacāriṇo bahubuddhaśatasahasrāvaropitakuśalamūlāś ca te rājakumārā abhuvan ||

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ma pham pa ’di ltar yaṅ bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma de sṅon gźon nur gyur ciṅ (4) kha ba na bzugs pa las mṅon par ma byuṅ ba’i tshe sas brgyad yod par gyur te 
’di lta ste | rgyal bu gźon nu blo gros źes bya ba daṅ | bzaṅ po’i blo gros daṅ | mtha’ yas blo gros daṅ | dkon mchog blo gros daṅ | khyad par blo gros daṅ | the tshom kun bcom daṅ | dbyaṅs kyi blo (5) gros daṅ | rgyal bu gźon nu chos kyi blo gros źes bya ba yod do || 
ma pham pa bcom ldan ’das ñi zla sgron ma de’i sras rgyal bu gźon nu brgyad po de dag rdzu ’phrul chen por gyur te | 
de dag re re yaṅ gliṅ chen po bźi la kun tu loṅs spyod par gyur ciṅ de dag na rgyal po byed do || 
de dag gis (6) bcom ldan ’das de khab nas mṅon par byuṅ bar śes śiṅ || bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas par thos nas | rgyal po’i loṅs spyod thams cad spaṅs te | bcom ldan ’das de’i rjes su rab tu byuṅ nas 
thams cad kyaṅ bla (7) na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yaṅ dag par źugs te chos smra bar gyur to || 
rgyal bu gźon nu de dag rtag tu tshaṅs par spyod ciṅ saṅs rgyas brgya stoṅ maṅ po la dge ba’i rtsa ba bskyed par gyur to ||

The aforesaid Lord Kandrasûryapradîpa, the Tathâgata, &c., when a young prince and not yet having left home (to embrace the ascetic life), had eight sons, viz. 
the young princes Sumati, Anantamati, Ratnamati, Viseshamati, Vimatisamudghâtin, Ghoshamati, and Dharmamati. 
These eight young princes, Agita, sons to the Lord Kandrasûryapradîpa, the Tathâgata, had an immense fortune. 
Each of them was in possession of four great continents, where they exercised the kingly sway. 
When they saw that the Lord had left his home to become an ascetic, and heard that he had attained supreme, perfect enlightenment, they forsook all of them the pleasures of royalty and followed the example of the Lord by resigning the world; 
all of them strove to reach superior enlightenment and became preachers of the law. 
While constantly leading a holy life, those young princes planted roots of goodness under many thousands of Buddhas.

tena khalu punar ajita samayena sa bhagavāṃś candrasūryapradīpas tathāgato ’rhan samyaksaṃbuddho mahānirdeśaṃ nāma dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ bhāṣitvā (13,1) tasminn eva kṣaṇalavamuhūrte tasminn eva parṣatsaṃnipāte tasminn eva mahādharmāsane paryaṅkamābhujya anantanirdeśapratiṣṭhānaṃ nāma samādhiṃ samāpanno ’bhūdaniñjamānena kāyena sthitena aniñjamānena cittena | 
samanantarasamāpannasya khalu punas tasya bhagavato māndāravamahāmāndāravāṇāṃ mañjūṣakamahāmañjūṣakāṇāṃ ca divyānāṃ puṣpāṇāṃ mahatpuṣpavarṣam abhiprāvarṣat | 
taṃ bhagavantaṃ saparṣadam abhyavākirat, sarvāvac ca tad buddhakṣetraṃ ṣaḍvikāraṃ prakampitam abhūt calitaṃ saṃpracalitaṃ vedhitaṃ saṃpravedhitaṃ kṣubhitaṃ saṃprakṣubhitam |

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ma pham pa de’i tshe na yaṅ bcom ldan ’das de bźin gśegs pa (9a1) | dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma des | ṅes par bstan pa chen po źes bya ba’i chos kyi rnam graṅs mdo sde śin tu rgyas pa chen po byaṅ chub sems dpa’ rnams la gdams pa saṅs rgyas thams cad kyis yoṅs su bzuṅ ba bśad nas || (2) de’i tshe gaṅ cig thaṅ cig yud tsam de ñid la ’khor ’dus pa de ñid du chos kyi gdan chen bde ñid la skyil mo kruṅ bcas te | mtha’ yas ṅes par bstan pa’i gnas źes bya ba’i tiṅ ṅe ’dzin la sñoms par źugs te sku mi g-yo źiṅ sems mi g-yo bar gyur nas bźugs so || 
bcom (3) ldan ’das de sñoms par źugs mthag tu | bcom ldan ’das la me tog man dā rab daṅ | man dā rab chen po daṅ | mañdzu śa ka chen po daṅ | lha’i me tog dag gi char chen po mṅon par bab ste | bcom ldan ’das ’khor daṅ bcas pa la mṅon par ’thor ro || 
(4) thams cad daṅ ldan pa’i saṅs rgyas kyi źiṅ yaṅ rnam pa drug tu rab tu g-yos par gyur te | ’gul kun tu rab tu ’gul | ldeg kun tu rab tu ldeg | ’khrugs kun tu rab tu ’khrugs so ||

It was at that time, Agita, that the Lord Kandrasûryapradîpa, the Tathâgata, &c., after expounding the Dharmaparyâya called ‘the Great Exposition,’ a text of great extension, serving to instruct Bodhisattvas and proper to all Buddhas, at the same moment and instant, at the same gathering of the classes of hearers, sat cross-legged on the same seat of the law, and entered upon the meditation termed ‘the Station of the exposition of Infinity;’ his body was motionless, and his mind had reached perfect tranquillity. 
And as soon as the Lord had entered upon meditation, there fell a great rain of divine flowers, Mandâravas and great Mandâravas, Mañgûshakas and great Mañgûshakas, 
covering the Lord and the four classes of hearers, while the whole Buddha-field shook in six ways; it moved, removed, trembled, trembled from one end to the other, tossed, tossed along.

tena khalu punar ajita samayena tena kālena ye tasyāṃ parṣadi bhikṣubhikṣuṇyupāsakopāsikā devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyāḥ saṃnipatitā abhūvan saṃniṣaṇṇāḥ, rājānaś ca maṇḍalino balacakravartinaś caturdvīpakacakravartinaś ca, te sarve saparivārāstaṃ bhagavantaṃ vyavalokayanti sma āścaryaprāptā adbhutaprāptā audbilyaprāptāḥ |

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ma pham pa yaṅ de’i tshe ’khor der dge sloṅ daṅ | dge sloṅ ma daṅ | dge bsñen daṅ | (5) dge bsñen ma daṅ | lha daṅ | sku daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin daṅ | nam mkha’ ldiṅ daṅ | mi ’am ci daṅ | lto ’phye chen po daṅ | mi daṅ | mi ma yin pa rnams daṅ | rgyal phran daṅ | stobs kyi ’khor los sgyu rab daṅ | gliṅ bźi’i ’khor los sgyur ba (6) rnams ’dus nas ’khod par gyur pa ’khor daṅ bcas pa de dag thams cad bcom ldan ’das la lta źiṅ ṅo mtshar du gyur rmad du gyur dga’ bar gyur to ||

Then did those who were assembled and sitting together at that congregation, monks, nuns, male and fe-male lay devotees, gods, Nâgas, goblins, Gandharvas, demons, Garudas, Kinnaras, great serpents, men and beings not human, as well as governors of a region, rulers of armies and rulers of four continents, all of them with their followers gaze on the Lord in astonishment, in amazcment, in ecstasy.

atha khalu tasyāṃ velāyāṃ tasya bhagavataś candrasūryapradīpasya tathāgatasya bhrūvivarāntarād ūrṇākośād ekā raśmir niścaritā | 
sā pūrvasyāṃ diśi aṣṭādaśabuddhakṣetrasahasrāṇi prasṛtā | 
tāni ca buddhakṣetrāṇi sarvāṇi tasyā raśmeḥ prabhayā suparisphuṭāni saṃdṛśyante sma, tadyathāpi nāma ajita etarhyetāni buddhakṣetrāṇi saṃdṛśyante ||

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de nas de’i tshe bcom ldan ’das de bźin gśegs pa ñi zla sgron ma de’i smin mtshams kyi bar gyi mdzod spya nas ’od zer (7) gcig byuṅ nas 
de śar phyogs su saṅs rgyas kyi źiṅ ñi khri byuṅ ste | saṅs rgyas kyi źiṅ de dag thams cad ’od zer de’i ’od kyis śin tu khyab par snaṅ bar gyur te | 
ma pham pa ’di lta ste dper na | de ltar saṅs rgyas kyi źiṅ ’di dag snaṅ bar gyur ba bźin no ||

And at that moment there issued a ray from within the circle of hair between the eyebrows of the Lord. 
It extended over eighteen hundred thousand Buddha-fields in the eastern quarter, 
so that all those Buddha-fields appeared wholly illuminated by its radiance, just like the Buddha-fields do now, O Agita.

tena khalu punar ajita samayena tasya bhagavato viṃśatibodhisattvakoṭyaḥ samanubaddhā abhuvan | 
ye tasyāṃ parṣadi dharmaśravaṇikāḥ, te āścaryaprāptā abhūvan adbhutaprāptā audbilyaprāptāḥ kautūhalasamutpannā etena mahāraśmyavabhāsenāvabhāsitaṃ lokaṃ dṛṣṭvā ||

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ma (9b1) pham pa yaṅ de’i tshe bcom ldan ’das de’i źabs ’briṅ na | byaṅ chub sems dpa’ bye ba phrag ñi śu ’khod pa daṅ | 
’khor de na chos ñan pa de dag ’od zer chen po’i snaṅ ba des ’jig rten snaṅ bar byas pa mthoṅ nas ṅo mtshar du gyur rmad du gyur te ltad mo cher byuṅ ṅo ||

[At that juncture, Agita, there were twenty kotis of Bodhisattvas following the Lord. 
All hearers of the law in that assembly, on seeing how the world was illuminated by the lustre of that ray, felt astonishment, amazement, ecstasy, and curiosity.]

tena khalu punar ajita samayena tasya bhagavataḥ śāsane varaprabho nāma bodhisattvo ’bhūt | tasyāṣṭau śatāny antevāsinām abhūvan | 
sa ca bhagavāṃs tataḥ samādher vyutthāya taṃ varaprabhaṃ bodhisattvam ārabhya saddharmapuṇḍarīkaṃ nāma dharmaparyāyaṃ saṃprakāśayām āsa | yāvat paripūrṇān ṣaṣṭyantarakalpān bhāṣitavān ekāsane niṣaṇṇo ’saṃpravedhamānena kāyena aniñjamānena cittena | 
sā ca sarvāvatī parṣadekāsane niṣaṇṇā tān ṣaṣṭyantarakalpāṃs tasya bhagavato ’ntikāddharmaṃ śṛṇoti sma | na ca tasyāṃ parṣadi ekasattvasyāpi kāyaklamatho ’bhūt, na ca cittaklamathaḥ ||

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ma pham pa (2) de’i tshe na yaṅ bcom ldan ’das de’i bstan pa la byaṅ chub sems dpa’ sems dpa’ chen po ’od mchog ces bya ba byuṅ ste de’i slob ma brgyad brgya yod do || 
bcom ldan ’das de yaṅ tiṅ ṅe ’dzin de las bźeṅs nas byaṅ chub sems dpa’ ’od mchog las brtsams te | dam (3) pa’i chos pad ma dkar po’i chos kyi rnam graṅs yaṅ dag par ston te | bar gyi bskal pa drug cu tshaṅ bar gdan gcig la bźugs nas skya mi bskyod | sems mi g-yo bar bśad do || 
’khor de dag thams cad kyaṅ stan gcig la ’khod de | lus mi bskyod sems mi g-yo (4) bar bar gyi bskal pa drug cur bcom ldan ’das de la chos ñan te | ’khor de na sems can ’ga’ yaṅ lus ṅal ba yaṅ med | sems slob yaṅ med do ||

Now it happened, Agita, that under the rule of the aforesaid Lord there was a Bodhisattva called Varaprabha, who had eight hundred pupils. 
It was to this Bodhisattva Varaprabha that the Lord, on rising from his meditation, revealed the Dharmaparyâya called ‘the Lotus of the True Law.’ He spoke during fully sixty intermediate kalpas, always sitting on the same seat, with immovable body and tranquil mind. 
And the whole assembly continued sitting on the same seats, listening to the preaching of the Lord for sixty intermediate kalpas, there being not a single creature in that assembly who felt fatigue of body or mind.

atha sa bhagavāṃś candrasūryapradīpas tathāgato ’rhan samyaksaṃbuddhaḥ ṣaṣṭayantarakalpānām atyayāt taṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ nirdiśya tasminn eva kṣaṇalavamuhūrte parinirvāṇam ārocitavān sadevakasya lokasya samārakasya sabrahmakasya saśramaṇabrāhmaṇikāyāḥ prajāyāḥ sadevamānuṣāsurāyāḥ purastāt 
- adya bhikṣavo ’syām eva rātryāṃ madhyame yāme tathāgato ’nupadhiśeṣe nirvāṇadhātau parinirvāsyatīti ||

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de nas bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron mas par (5) gyi bskal pa drug cu ’das kyi bar du || dam pa’i chos pad ma dkar po’i chos kyi rnam graṅs mdo sde śin tu rgyas pa chen po byaṅ chub sems dpa’ rnams la gdams pa | saṅs rgyas thams cad kyis yoṅs su bzuṅ ba bśad nas || skad cig de ñid la mya ṅan las (6) ’da’ źes lha daṅ bcas bduṅ daṅ bcas tshaṅs pa daṅ bcas pa’i ’jig rten daṅ dge sbyoṅ daṅ bram zer bcas pa’i skye dgu’i mdun du | 
dge sloṅ dag do mod nam gyi guṅ thun la de bźin gśegs pa phuṅ po’i lhag ma med pa’i mya ṅan las ’da’ ba’i dbyiṅs su yoṅs su mya (7) ṅan las ’da’o źes gsuṅs so ||

As the Lord Kandrasûryapradîpa, the Tathâgata, &c., during sixty intermediate kalpas had been expounding the Dharmaparyâya called ‘the Lotus of the True Law,’ a text of great development, serving to instruct Bodhisattvas and proper to all Buddhas, he instantly announced his complete Nirvâna to the world, including the gods, Mâras and Brahmas, to all creatures, including ascetics, Brahmans, gods, men and demons, saying: 
To-day, O monks, this very night, in the middle watch, will the Tathâgata, by entering the element of absolute Nirvâna, become wholly extinct.

atha khalv ajita sa bhagavāṃś candrasūryapradīpas tathāgato ’rhan samyaksaṃbuddhaḥ śrīgarbhaṃ nāma bodhisattvaṃ mahāsattvam anuttarāyāṃ samyaksaṃbodhau vyākṛtya tāṃ sarvāvatīṃ parṣadam āmantrayate sma 
- ayaṃ bhikṣavaḥ śrīgarbho bodhisattvo mamānantaram anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyate | vimalanetro nāma tathāgato ’rhan samyaksaṃbuddho bhaviṣyati ||

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ma pham pa de nas bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma des | byaṅ chub sems dpa’ sems dpa’ cen po dpal gyi sñiṅ po źes bya ba bla na med pa yaṅ dag par (10a) (10a1) | rdzogs pa’i byaṅ chub tu phuṅ bstan nas ’khor de dag thams cad la bka’ stsal pa | 
dge sloṅ dag byaṅ chub sems dpa’ dpal gyi sñiṅ po ’di | ṅa’i ’og tu bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya ste | de bźin (2) gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas dri ma med pa’i spyan źes bya bar ’gyur ro źes gsuṅs so ||

Thereupon, Agita, the Lord Kandrasûryapradîpa, the Tathigata, &c., predestinated the Bodhisattva called Srîgarbha to supreme, perfect enlightenment, and then spoke thus to the whole assembly: 
O monks, this Bodhisattva Srîgarbha here shall immediately after me attain supreme, perfect enlightenment, and become Vimalanetra, the Tathâgata, &c.

(14,1) atha khalv ajita sa bhagavāṃś candrasūryapradīpas tathāgato ’rhan samyaksaṃbuddhas tasyām eva rātryāṃ madhyame yāme ’nupadhiśeṣe nirvāṇadhātau parinirvṛtaḥ | 
taṃ ca saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sa varaprabho bodhisattvo mahāsattvo dhāritavān | 
aśītiṃ cāntarakalpāṃs tasya bhagavataḥ parinirvṛtasya śāsanaṃ sa varaprabho bodhisattvo mahāsattvo dhāritavān saṃprakāśitavān | 
tatra ajita ye tasya bhagavato ’ṣṭau putrā abhūvan, matipramukhāḥ, te tasyaiva varaprabhasya bodhisattvasyāntevāsino ’bhūvan | 
te tenaiva paripācitā abhūvann anuttarāyāṃ samyaksaṃbodhau | 
taiś ca tataḥ paścād bahūni buddhakoṭīnayutaśatasahasrāṇi dṛṣṭāni satkṛtāni ca | 
sarve ca te ’nuttarāṃ samyaksaṃbodhim abhisaṃbuddhāḥ | paścimakaś ca teṣāṃ dīpaṃkaro ’bhūt tathāgato ’rhan samyaksaṃbuddhaḥ ||

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ma pham pa de nas bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas ñi zla sgron ma de’i nub mo nam gyi bud (3) thun la | phuṅ po’i lhag ma med pa’i mya ṅan las ’das so || 
dam pa’i chos pad ma dkar po’i chos kyi rnam graṅs de yaṅ byaṅ chub sems dpa’ sems dpa’ tshen po ’od mchog des blaṅ ste 
bar gyi bskal pa brgyad cu’i bar du | bcom (4) ldan ’das mya ṅan las ’das pa de’i bstan pa la yaṅ dag par bstan to || 
ma pham pa de la bcom ldan ’das de’i sras blo gros la sogs pa brgyad po de dag byaṅ chub sems dpa’ ’od mchog de’i slob mar gyur te | 
des de dag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu yoṅs su (5) smin par byas so || 
de dag gis de’i ’og tu saṅs rgyas bye ba khrag khrig brgya stoṅ maṅ po mthoṅ ste | 
bkur sti byas nas de dag thams cad kyaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas te |

Thereafter, Agita, that very night, at that very watch, the Lord Kandrasûryapradîpa, the Tathalgata, &c., became extinct by entering the element of absolute Nirvâna. 
And the aforementioned Dharmaparyâya, termed ‘the Lotus of the True Law,’ was kept in memory by the Bodhisattva Mahâsattva Varaprabha; 
during eighty intermediate kalpas did the Bodhisattva Varaprabha keep and reveal the commandment of the Lord who had entered Nirvâna. 
Now it so happened, Agita, that the eight sons of the Lord Kandrasûryapradipa, Mati and the rest, were pupils to that very Bodhisattva Varaprabha. 
They were by him made ripe for supreme, perfect enlightenment, 
and in after times they saw and worshipped many hundred thousand myriads of kotis of Buddhas, 
all of whom had attained supreme, perfect enlightenment, the last of them being Dîpankara, the Tathalgata, &c.

teṣāṃ ca aṣṭānām antevāsiśatānām eko bodhisattvo ’dhimātraṃ lābhaguruko ’bhūt satkāraguruko jñātaguruko yaśaskāmaḥ | 
tasyoddiṣṭoddiṣṭāni padavyañjanāny antardhīyante na saṃtiṣṭhante sma | 
tasya yaśaskāma ity eva saṃjñābhūt | 
tena_ api tena kuśalamūlena bahūni buddhakoṭīnayutaśatasahasrāṇyārāgitāny abhūvan | ārāgayitvā ca satkṛtāni gurukṛtāni mānitāni pūjitāny arcitāny apacāyitāni | 
syāt khalu punas te ajita kāṅkṣā vā vimatirvā vicikitsā vā - anyaḥ sa tena kālena tena samayena varaprabho nāma bodhisattvo mahāsattvo ’bhūd dharmabhāṇakaḥ | 
na khalu punar evaṃ draṣṭavyam | 
tat kasya hetoḥ? ahaṃ sa tena kālena tena samayena varaprabho nāma bodhisattvo mahāsattvo ’bhūd dharmabhāṇakaḥ | 
yaś cāsau yaśaskāmo nāma bodhisattvo ’bhūt kausīdyaprāptaḥ, tvam eva ajita sa tena kālena tena samayena yaśaskāmo nāma bodhisattvo ’bhūt kausīdyaprāptaḥ | 
iti hi ajita aham anena paryāyeṇedaṃ bhagavataḥ pūrvanimittaṃ dṛṣṭvā evaṃrūpāṃ raśmimutsṛṣṭām evaṃ parimīmāṃse, yathā bhagavān api taṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ bhāṣitukāmaḥ ||

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de dag gi tha ma ni de bźin gśegs pa dgra (6) bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas mar me mdzad yin no || 
slob ma brgyad brgya po de dag las gcig rñed pa la rab tu gdu ba bkur sti la gdu pa śes kyi khel gdu ba grags pa ’dod pas | de la bstan pa’i tshig daṅ | yi ge mi zin mi chags te 
de’i miṅ yaṅ grags (7) ’dod ces bya bar gyur to || 
des kyaṅ dge ba’i rtsa ba des saṅs rgyas bye ba khrag khrig brgya stoṅ maṅ po mñes par byas so || mñes par byas nas bsti staṅ byas | btsun par byas | ri mor byas || mchod pa daṅ | bkur ba daṅ | rim gro byas so || 
ma pham bde’i tshe de’i (10b1) dus na || byaṅ chub sems dpa’ ’od mchog ces bya ba chos smra bar gyur pa de | gźan źig yin pa sñam du khyod som ñi ’am yid gñis sam the tshom za bar gyur na 
de ltar mi blta’o || 
de ci’i byir źe na | de ci’i byir źe na | kho bo de’i tshe de’i dus na byaṅ chub sems dpa’ ’od mchog ces (2) bya ba chos smra bar gyur to || 
gaṅ yaṅ byaṅ chub sems dpa’ grags ’dod ces bya ba le lo can du gyur pa de ni | ma pham pa khyod ñid de’i tshe de’i dus na | byaṅ chub sems dpa’ grags ’dod ces bya ba le lo can du gyur pa yin no || 
ma pham pa de ltar kho bos rnam graṅs ’dis na bcom (3) ldan ’das kyi sṅa ltas ’di lta bu’i ’od zer btaṅ ba mthoṅ nas | bcom ldan ’das kyaṅ dam pa’i chos pad ma dkar po’i chos kyi rnam graṅs mdo sde śin tu rgyas pa chen po de bśad par bźed pa sñam byed do ||

Amongst those eight pupils there was one Bodhisattva who attached an extreme value to gain, honour and praise, and was fond of glory, 
but all the words and letters one taught him faded (from his memory), did not stick. 
So he got the appellation of Yasaskâma. 
He had propitiated many hundred thousand myriads of kotis of Buddhas by that root of goodness, and afterwards esteemed, honoured, respected, revered, venerated, worshipped them. 
Perhaps, Agita, thou feelest some doubt, perplexity or misgiving that in those days, at that time, there was another Bodhisvattva Mahâsattva Varaprabha, preacher of the law. 
But do not think so. 
Why? because it is myself who in those days, at that time, was the Bodhisattva Mahâsattva Varaprabha, preacher of the law; and that Bodhisattva named Yasaskâma, the lazy one, 
it is thyself, Agita, who in those days, at that time, wert the Bodhisattva named Yasaskâma, the lazy one. 
And so, Agita, having once seen a similar foretoken of the Lord, I infer from a similar ray being emitted just now, that the Lord is about to expound the Dharmaparyâya called ‘the Lotus of the True Law.’

atha khalu mañjuśrīḥ kumārabhūta etam evārthaṃ bhūyasyā mātrayā pradarśayamānas tasyāṃ velāyām imā gāthā abhāṣata -

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de nas ’jam dpal gźon nur gyur pas don de ñid rgyas par ston ciṅ de’i (4) tshe tshigs su bcad pa ’di dag smras so ||

And on that occasion, in order to treat the subject more copiously, Mañgusrî, the prince royal, uttered the following stanzas:

atītam adhvānam anusmarāmi acintiye aparimitasmi kalpe |yadā jino āsi prajāna uttamaś candrasya sūryasya pradīpa nāma || 1.57 ||

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’das pa’i dus rnams rjes su dran pa ni || tshad med bsam gyis mi khyab bskal pa na ||de tshe rgyal ba byuṅ ba skye dgu’i mchog || mtshan ni ñi zla sgron ma źes bya ba ||

57. I remember a past period, inconceivable, illimited kalpas ago, when the highest of beings, the Gina of the name of Kandrasûryapradîpa, was in existence.

saddharma deśeti prajāna nāyako vineti sattvāna anantakoṭyaḥ |samādapetī bahubodhisattvā nacintiyān uttami buddhajñāne || 1.58 ||

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skye dgu ’dren pa de ni chos ston te || sems can mtha’ yas bya ba rnam (5) par ’dul ||byaṅ chub sems dpa’ bsam yas bye ba stoṅ || maṅ po de dag ye śes yaṅ dag ’dzud ||

58. He preached the true law, he, the leader of creatures; he educated an infinite number of kotis of beings, and roused inconceivably many Bodhisattvas to acquiring supreme Buddha-knowledge.

(15,1) ye cāṣṭa putrās tada tasya āsan kumārabhūtasya vināyakasya |dṛṣṭvā ca taṃ pravrajitaṃ mahāmuniṃ jahitva kāmāṃl laghu sarvi prāvrajan || 1.59 ||

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rnam par ’dren pa gźon nur gyur ba yi || de tshe de ri sras gyur brgyad po dag ||thub chen rab tu byuṅ ba de mthoṅ nas || ’dod spaṅs thams cad myur bar rab tu byuṅ ||

59. And the eight sons born to him, the leader, when he was prince royal, no sooner saw that the great sage had embraced ascetic life, than they resigned worldly pleasures and became monks.

dharmaṃ ca so bhāṣati lokanātho anantanirdeśavaraṃ ti sūtram |nāmeva vaipulyamidaṃ pravucyati prakāśayī prāṇisahasrakoṭinām || 1.60 ||

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(6) ’jig rten mgon po de yi chos bśad pa || mtha’ yas ṅes par bstan pa mdo sde mchog ||de miṅ śin tu rgyas pa’i mdo źes bya || srog chags stoṅ phrag bye bdag la ston ||

60. And the Lord of the world proclaimed the law, and revealed to thousands of kotis of living beings the Sûtra, the development, which by name is called ‘the excellent Exposition of Infinity.'

samanantaraṃ bhāṣiya so vināyakaḥ paryaṅka bandhitva kṣaṇasmi tasmin |anantanirdeśavaraṃ samādhiṃ dharmāsanastho muniśreṣṭha dhyāyī || 1.61 ||

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rnam par ’dren pa de yis bśad ma thag || de tshe skad cig skyil mo kruṅ bcas nas ||mtha’ yas (7) ṅes bstan tiṅ ’dzin dam pa la || thub mchog chog gdan bźugs nas bsam gtan mdzad ||

61. Immediately after delivering his speech, the leader crossed his legs and entered upon the meditation of ‘the excellent Exposition of the Infinite.’ There on his seat of the law the eminent seer continued absorbed in meditation.

divyaṃ ca māndāravavarṣamāsīdaghaṭṭitā dundubhayaś ca neduḥ |devāś ca yakṣāś ca sthitāntarīkṣe kurvanti pūjāṃ dvipadottamasya || 1.62 ||

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lha yi ge tog ma na dā ra ba ’bab || ma brduṅs par ni rṅa yi sgra yaṅ ’byuṅ ||lha daṅ gnod sbyin par snaṅ gnas ’khod pa || rkaṅ gñis dam pa la ni mchod pa byed ||

62. And there fell a celestial rain of Mandâravas, while the drums (of heaven) resounded without being struck; the gods and elves in the sky paid honour to the highest of men.

sarvaṃ ca kṣetraṃ pracacāla tatkṣaṇam āścaryamatyadbhutamāsi tatra |raśmiṃ ca ekāṃ pramumoca nāyako bhruvāntarāttāmatidarśanīyām || 1.63 ||

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źiṅ rnams (11a) (11a1) thams cad de ma thag tu g-yos || de na ṅo mtshar rmad du byuṅ bar gyur ||smin mtshams nas ni śin tu mdzes pa yi || ’dren pas ’od zer gcig por ba btaṅ ba ||

63. And simultaneously all the fields (of Buddha) began trembling. A wonder it was, a great prodigy. Then the chief emitted from between his brows one extremely beautiful ray,

pūrvāṃ ca gatvā diśa sā hi raśmir aṣṭādaśakṣetrasahasra pūrṇā |prabhāsayaṃ bhrājati sarvalokaṃ darśeti sattvāna cyutopapādam || 1.64 ||

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śar gyi phyogs su ’od zer de soṅ bas || źiṅ rnams stoṅ phrag bcwa brgyad tshaṅ ’dag ||rab tu (2) snaṅ bas ’jig rten thams cad mdzes || sems can rnams kyi śi ’pho skye ba ston ||

64. Which moving to the eastern quarter glittered, illuminating the world all over the extent of eighteen thousand fields. It manifested the vanishing and appearing of beings.

ratnāmayā kṣetra tathātra kecid vaiḍūryanirbhāsa tathaiva kecit |dṛśyanti citrā atidarśanīyā raśmiprabhāsena vināyakasya || 1.65 ||

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rnam par ’dren pa’i ’od zer de yi mthus || de ltar de na la la rin chen źiṅ ||de bźin kha dog bai dūrya yi mdog || blta na sdug pa sna tshogs snaṅ bar gyur ||

65. Some of the fields then seemed jewelled, others showed the hue of lapis lazuli, all splendid, extremely beautiful, owing to the radiance of the ray from the leader.

devā manuṣyās tatha nāga yakṣā gandharva tatrāpsarakinnarāś ca |(16,1) ye cābhiyuktāḥ sugatasya pūjayā dṛśyanti pūjenti ca lokadhātuṣu || 1.66 ||

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lha daṅ mi daṅ de bźin gnod (3) sbyin klu || lha yi bu mo dri za mi ’am ci ||gaṅ rnams bde bar gśegs la mchod brtson pa || de dag ’jig rten khams na mchod byed snaṅ ||

66. Gods and men, as well as Nâgas, goblins, Gandharvas, nymphs, Kinnaras, and those occupied with serving the Sugata became visible in the spheres and paid their devotion.

buddhāś ca dṛśyanti svayaṃ svayaṃbhuvaḥ suvarṇayūpā iva darśanīyāḥ |vaiḍūryamadhye ca suvarṇabimbaṃ parṣāya madhye pravadanti dharmam || 1.67 ||

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saṅs rgyas raṅ ’byuṅ de dag ñid kyaṅ snaṅ || gser gyi mchod sdoṅ lta bur blta na sdug ||bai dūrya yi dbus na gser gzugs bźin || (4) ’khor gyi dbus na chos ni rab tu gsuṅ ||

67. The Buddhas also, those self-born beings, appeared of their own accord, resembling golden columns; like unto a golden disk (within lapis lazuli), they revealed the law in the midst of the assembly.

tahi śrāvakāṇāṃ gaṇanā na vidyate te cāpramāṇāḥ sugatasya śrāvakāḥ |ekaikakṣetrasmi vināyakānāṃ raśmiprabhā darśayate hi sarvān || 1.68 ||

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de na ñan thos graṅs yod ma yin te || bde gśegs ñan thos de sñed tshad med pa ||so so’i źiṅ du rnam par ’dren pa yi || ’od zer ’od kyis de dag thams cad ston ||

68. The disciples, indeed, are not to be counted: the disciples of Sugata are numberless. Yet the lustre of the ray renders them all visible in every field.

vīryair upetāś ca akhaṇḍaśīlā acchidraśīlā maṇiratnasādṛśāḥ |dṛśyanti putrā naranāyakānāṃ viharanti ye parvatakandareṣu || 1.69 ||

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brtson ’grus ldan źiṅ tshul khrims mñams te || tshul khrims (5) skyon med nor bu rin chen ’dra ||mi mgon sras dag ri yi sul dag na || gnas śiṅ spyod pa de dag snaṅ bar gyur ||

69. Energetic, without breach or flaw in their course, similar to gems and jewels, the sons of the leaders of men are visible in the mountain caves where tbeyare dwelling.

sarvasvadānāni parityajantaḥ kṣāntībalā dhyānaratāś ca dhīrāḥ |bahubodhisattvā yatha gaṅgavālikāḥ sarve ’pi dṛśyanti tayā hi raśmyā || 1.70 ||

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bdog pa thams cad ma lus yoṅs su gtoṅ || brtan pa bzod pa’i stobs can bsam gtan dga’ ||byaṅ chub sems dpa’ gaṅ gā’i bye sñed maṅ || ’od (6) zeṅ de yis thams cad rab tu snaṅ ||

70. Numerous Bodhisattvas, like the sand of the Ganges, who are spending all their wealth in giving alms, who have the strength of patience, are devoted to contemplation and wise, become all of them visible by that ray.

aniñjamānāś ca avedhamānāḥ kṣāntau sthitā dhyānaratāḥ samāhitāḥ |dṛśyanti putrāḥ sugatasya aurasā dhyānena te prasthita agrabodhim || 1.71 ||

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bskyoṅ ba med ciṅ g-yo ba med par yaṅ || bzod nas bsam gtan dga’ źiṅ mñam par bźag ||de dag bsam gtan byaṅ chub mchog źugs pa || bde bar gśegs pa’i thugs kyi sras rnams snaṅ ||

71. Immovable, unshaken, firm in patience, devoted to contemplation, and absorbed in meditation are seen the true sons of the Sugatas while they are striving for supreme enlightenment by dint of meditation.

bhūtaṃ padaṃ śāntamanāsravaṃ ca prajānamānāś ca prakāśayanti |deśenti dharmaṃ bahulokadhātuṣu sugatānubhāvād iyam īdṛśī kriyā || 1.72 ||

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yaṅ dag źi ba zag pa (7) med pa’i gnas || śin tu śes nas yaṅ dag rab ston te ||’jig rten khams maṅ du ni chos kyaṅ ’chad || de ’dra’i byed pa bder gśegs mthu yis byuṅ ||

72. They preach the law in many spheres, and point to the true, quiet, spotless state they know. Such is the effect produced by the power of the Sugata.

dṛṣṭvā ca tā parṣa catasra tāyinaś candrārkadīpasya imaṃ prabhāvam |harṣasthitāḥ sarvi bhavitva tatkṣaṇamanyonya pṛcchanti kathaṃ nu etat || 1.73 ||

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ñi ma zla ba sgron ma de yi mthus || skyoṅ ba’i ’khor bźis de dag mthoṅ nas su ||de tshe thams cad dga’ (11b1) bar gnas gyur te || ’di ltar ci źig ces ni phan tshun ’dri ||

73. And all the four classes of hearers on seeing the power of the mighty Kandrârkadipa were filled with joy and asked one another: How is this?

(17,1) acirāc ca so naramaruyakṣapūjitaḥ samādhito vyutthita lokanāyakaḥ |varaprabhaṃ putra tadādhyabhāṣata yo bodhisattvo vidu dharmabhāṇakaḥ || 1.74 ||

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gnod sbyin lha mis de mchod mi riṅ bar || ’jig rten ’dren ba tiṅ ṅe ’dzin las bźeṅs ||chos smra byaṅ chub sems dpa’ gaṅ mkhas pa || ’od mchog sras la de tshe ’di skad gsuṅs ||

74. And soon afterwards, as the Leader of the world, worshipped by men, gods, and goblins, rose from his meditation, he addressed his son Varaprabha, the wise Bodhisattva and preacher of the law:

lokasya cakṣuś ca gatiś ca tvaṃ vidurvaiśvāsiko dharmadharaś ca mahyam |tvaṃ hyatra sākṣī mama dharmakośe yathāhu bhāṣiṣyi hitāya prāṇinām || 1.75 ||

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mkhas pa khyod ni ’jig rten (2) mig daṅ lam || ṅa yi chos ’dzin śin tu yid brtan pas ||ji ltar srog chags phan phyir ṅas bśad pa || ṅa yi chos mdzod ’di la khyod mṅon sum ||

75. ‘Thou art wise, the eye and refuge of the world; thou art the trustworthy keeper of my law, and canst bear witness as to the treasure of laws which I am to lay bare to the weal of living beings.'

saṃsthāpayitvā bahubodhisattvān harṣitva saṃvarṇiya saṃstavitvā |prabhāṣate tajjina agradharmān paripūrṇa so antarakalpa ṣaṣṭim || 1.76 ||

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byaṅ chub sems dpa’ maṅ po kun bkod de || dga’ bar byas śiṅ śin tu bsṅags bstoṅ nas ||bar gyi bskal pa drug cu (3) tshaṅ bar ni || de tshe rgyal ba de yis chos mchog bśad ||

76. Then, after rousing and stimulating, praising and lauding many Bodhisattvas, did the Gina proclaim the supreme laws during fully sixty intermediate kalpas.

yaṃ caiva so bhāṣati lokanātho ekāsanasthaḥ pravarāgradharmam |taṃ sarvam ādhārayi so jinātmajo varaprabho yo abhu dharmabhāṇakaḥ || 1.77 ||

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gaṅ na gcig steṅ bźugs ’jig rten mgon po des || chos mchog dam bdag ni gaṅ bśad pa ||de dag thams cad ’od mchog rgyal ba’i sras || chos smrar gyur pa de yis śin tu bzuṅ ||

77. And whatever excellent supreme law was proclaimed by the Lord of the world while continuing sitting on the very same seat, was kept in memory by Varaprabha, the son of Gina, the preacher of the law.

so co jino bhāṣiya agradharmaṃ praharṣayitvā janatāmanekām |tasmiṃś ca divase vadate sa nāyakaḥ purato hi lokasya sadevakasya || 1.78 ||

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rgyal ba des ni chos kyi mchog (4) bśad de || skye bo du ma rab tu dga’ byas nas ||de yi ñin par lhar bcas ’jig rten mdun || rnam par ’dren pa de ni ’di skad gsuṅ ||

78. And after the Gina and Leader had manifested the supreme law and stimulated the numerous crowd, he spoke, that day, towards the world including the gods (as follows):

prakāśitā me iya dharmanetrī ācakṣito dharmasvabhāva yādṛaśaḥ |nirvāṇakālo mama adya bhikṣavo rātrīya yāmasmiha madhyamasmin || 1.79 ||

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ṅa yis chos kyi tshul ’di rab bstan te || chos kyi raṅ bźin ci ’dra bśad zin gyis ||dge sloṅ do nub nam gyi guṅ thun la || ṅa ni mya ṅan (5) ’da’ ba’i dus la bab ||

79. ‘I have manifested the rule of the law; I have shown the nature of the law; now, O monks, it is the time of my Nirvâna; this very night, in the middle watch.

bhavathāpramattā adhimuktisārā abhiyujyathā mahya imasmi śāsane |sudurlabhā bhonti jinā maharṣayaḥ kalpāna koṭīnayutāna atyayāt || 1.80 ||

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ṅa yi bstan pa ’di la rab sbyor la || bag med ma yin dad pa sñiṅ por gyis ||bskal pa bye ba khrag khrig ’das par yaṅ || rgyal ba draṅ sroṅ chen po rñed par dka’ ||

80. ‘Be zealous and strong in persuasion; apply yourselves to my lessons; (for) the Ginas, the great seers, are but rarely met with in the lapse of myriads of kotis of Æons.'

saṃtāpajātā bahubuddhaputrā duḥkhena cogreṇa samarpitābhavan |(18,1) śrutvāna ghoṣaṃ dvipadottamasya nirvāṇaśabdaṃ atikṣipram etat || 1.81 ||

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rkaṅ gñis dam pa śin tu myur ba ru || mya ṅan las ni ’da’ ba’i sgra thos nas ||(6) saṅs rgyas sras rnams maṅ po mya ṅan skyes || sdug bsṅal rab daṅ śin tu ldan par gyur ||

81. The many sons of Buddha were struck with grief and filled with extreme sorrow when they heard the voice of the highest of men announcing that his Nirvâna was near at hand.

āśvāsayitvā ca narendrarājā tāḥ prāṇakoṭyo bahavo acintiyāḥ |mā bhāyathā bhikṣava nirvṛte mayi bhaviṣyatha buddha mamottareṇa || 1.82 ||

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srog chag bsam yas bye maṅ de dag la || mi yi dbaṅ po rgyal pos dbugs phyuṅ ba ||myaṅ naṅ ’das dge sloṅ ma ’jigs śig || ṅa yi ’og tu saṅs rgyas ’byuṅ ba ni ||

82. To comfort so inconceivably many kotis of living beings the king of kings said: ‘Be not afraid, O monks; after my Nirvâna there shall be another Buddha.

śrīgarbha eṣo vidu bodhisattvo gatiṃ gato jñāni anāsravasmin |spṛśiṣyate uttamamagrabodhiṃ vimalāgranetro ti jino bhaviṣyati || 1.83 ||

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byaṅ chub (7) sems dpa’ dpal sñiṅ mkhas pa ’di || zag med ye śes ’di ni rtogs par rig ||ṅa yi byaṅ chub mchog rab ’thob par ’gyur te || spyan daṅ yan lag dri med rgyal bar ’oṅ ||

83. ‘The wise Bodhisattva Srîgarbha, after finishing his course in faultless knowledge, shall reach highest, supreme enlightenment, and become a Gina under the name of Vimalâgranetra.'

tām eva rātriṃ tada yāmi madhyame parinirvṛto hetukṣaye va dīpaḥ |śarīra vaistāriku tasya cābhūt stūpāna koṭīnayutā anantakā || 1.84 ||

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de tshe de yi nam gyi guṅ thun la || rgyu zad me daṅ ’dra bar mya ṅan ’das ||de yi sku gduṅ śin tu rgyas (12a1)gyur te || mchod rten bye ba khrag khrig mtha’ yas so ||

84. That very night, in the middle watch, he met complete extinction, like a lamp when the cause (of its burning) is exhausted. His relics were distributed, and of his Stûpas there was an infinite number of myriads of kotis.

bhikṣuś ca tatrā tatha bhikṣuṇīyo ye prasthitā uttamamagrabodhim |analpakāste yatha gaṅgabālikā abhiyukta tasyo sugatasya śāsane || 1.85 ||

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de na dge sloṅ de bźin dge sloṅ ma || gaṅ rnams byaṅ chub mchog la rab źugs śiṅ ||bde gśegs de yi bstan la mṅon brtson pa || de dag mi ñuṅ gaṅ gā’i bye ma sñed ||

85. The monks and nuns at the time being, who strove after supreme, highest enlightenment, numerous as sand of the Ganges, applied themselves to the commandment of the Sugata.

yaś cāpi bhikṣustada dharmabhāṇako varaprabho yena sa dharma dhāritaḥ |aśīti so antarakalpa pūrṇāṃ tahi śāsane bhāṣati agradharmān || 1.86 ||

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de tshe chos smrar gaṅ gyur dge sloṅ (2) ni || gaṅ gis chos de bzuṅ ba ’od mchog ste ||bar gyi bskal pa brgyad cu tshad par des || bskal bde la chos mchog rab tu ston ||

86. And the monk who then was the preacher of the law and the keeper of the law, Varaprabha, expounded for fully eighty intermediate kalpas the highest laws according to the commandment (of the Sugata).

aṣṭāśataṃ tasya abhūṣi śiṣyāḥ paripācitā ye tada tena sarve |dṛṣṭā ca tebhir bahubuddhakoṭyaḥ satkāru teṣāṃ ca kṛto maharṣiṇām || 1.87 ||

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de yi slob mar gyur pa brgyad brgya dag || de dag thams cad yoṅs su smin par byas ||de dag saṅs rgyas bye ba maṅ po mthoṅ || draṅ sroṅ chen (3) po de dag bkur sti byas ||

87. He had eight hundred pupils, who all of them were by him brought to full development. They saw many kotis of Buddhas, great sages, whom they worshipped.

caryāṃ caritvā tada ānulomikīṃ buddhā abhūvan bahulokadhātuṣu |parasparaṃ te ca anantareṇa anyonya vyākarṣu tadāgrabodhaye || 1.88 ||

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de tshe spyad pa rjes su ’thun spyad nas || ’jig rten maṅ po khams su saṅs rgyas gyur ||gcig ’og gcig tu de dag rjes bźin du || byaṅ chub mchog tu gcig gis gcig luṅ bstan ||

88. By following the regular course they became Buddhas in several spheres, and as they followed one another in immediate succession they successively foretold each other's future destiny to Buddhaship.

(19,1) teṣāṃ ca buddhāna paraṃpareṇa dīpaṃkaraḥ paścimako abhūṣi |devātidevo ṛṣisaṃghapūjito vinītavān prāṇisahasrakoṭyaḥ || 1.89 ||

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saṅs rgyas de dag rim gyis byuṅ ba yi || tha mar gyur pa (4) mar me mdzad pa ste ||lha yi lha mchog draṅ sroṅ maṅ po’i mchog || grog chags bye ba stoṅ yaṅ rnam par btul ||

89. The last of these Buddhas following one another was Dîpankara. He, the supreme god of gods, honoured by crowds of sages, educated thousands of kotis of living beings.

yaś cāsi tasyo sugatātmajasya varaprabhasyo tada dharma bhāṣataḥ |śiṣyaḥ kusīdaś ca sa lolupātmā lābhaṃ ca jñānaṃ ca gaveṣamāṇaḥ || 1.90 ||

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gaṅ sṅon bde bar gśegs pa de yi sras || de yi tshe na ’od mchog chos smra ba’i ||slob ma sred daṅ ldan źiṅ le lo can || śes kyi khe daṅ rñed pa tshol ba daṅ ||

90. Among the pupils of Varaprabha, the son of Gina, at the time of his teaching the law, was one slothful, covetous, greedy of gain and cleverness.

yaśorthikaś cāpy atimātra āsīt kulākulaṃ ca pratipannam āsīt |uddeśa svādhyāyu tathāsya sarvo na tiṣṭhate bhāṣitu tasmi kāle || 1.91 ||

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śin tu (5) grags pa ’dod pa’i śas che źiṅ || groṅ nas groṅ du rgyu bar gyur pa ste ||de yi kha ton luṅ nos de bźin kun || de yi chon bśad pa rnams mi zin ||

91. He was also excessively desirous of glory, but very fickle, so that the lessons dictated to him and his own reading faded from his memory as soon as learnt.

nāmaṃ ca tasyo imam evam āsīd yaśakāmanāmnā diśatāsu viśrutaḥ |sa cāpi tenākuśalena karmaṇā kalmāṣabhūtenabhisaṃskṛtena || 1.92 ||

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de yi miṅ yaṅ ’di źes bya bar gyur || grags pa ’dod ces phyogs su rnam par grags ||de yaṅ dge ba rnams kyi las de (6) dag || ’dren mar gyur pa mṅon par ’dus byas pas ||

92. His name was Yasaskâma, by which he was known everywhere. By the accumulated merit of that good action, spotted as it was,

ārāgayī buddhasahasrakoṭyaḥ pūjāṃ ca teṣāṃ vipulām akārṣīt |cīrṇā ca caryā vara ānulomikī dṛṣṭaś ca buddho ayu śākyasiṃhaḥ || 1.93 ||

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saṅs rgyas stoṅ phrag bye ba mñes byas te || de dag mchod pa rgya cher byas par gyur ||rjes su ’thun pa’i spyod pa rab spyad nas || saṅs rgyas śākya seṅ ge ’di yaṅ mthoṅ ||

93. He propitiated thousands of kotis of Buddhas, whom he rendered ample honour. He went through the regular course of duties and saw the present Buddha Sâkyasimha.

ayaṃ ca so paścimako bhaviṣyati anuttarāṃ lapsyati cāgrabodhim |maitreyagotro bhagavān bhaviṣyati vineṣyati prāṇasahasrakoṭyaḥ || 1.94 ||

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de ni ’dir yaṅ tha mar byuṅ ba ste || rjes bźin (7) byaṅ chub mchog kyaṅ ’thob ’gyur ba ||byams pa’i rigs su bcom ldan ’das su ’gyur || srog chags stoṅ phrag bye ba rnam par ’dul ||

94. He shall be the last to reach superior enlightenment and become a Lord known by the family name of Maitreya, who shall educate thousands of kotis of creatures.

kausīdyaprāptastada yo babhūva parinirvṛtasya sugatasya śāsane |tvam eva so tādṛśako babhūva ahaṃ ca āsīttada dharmabhāṇakaḥ || 1.95 ||

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bder gśegs mya ṅan ’das pa’i bstan pa la || de tshe le lo can du gaṅ gyur pa ||de na de ’drar gyur pa khyod ñid do || de tshe chos (12b1) smrar gyur pa kho bo ste ||

95. He who then, under the rule of the extinct Sugata, was so slothful, was thyself, and it was I who then was the preacher of the law.

imena haṃ kāraṇahetunādya dṛṣṭvā nimittaṃ idam evarūpam |jñānasya tasya prathitaṃ nimittaṃ prathamaṃ mayā tatra vadāmi dṛṣṭam || 1.96 ||

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kho bos de daṅ de yi rgyu daṅ bźis || ye śes grags pa de yi ltas byuṅ ba ||sṅon tshe de na kho bos mthoṅ gyur pa || de ’dra’i lhas ’di deṅ yaṅ mthoṅ bas na ||

96. As on seeing a foretoken of this kind I recognise a sign such as I have seen manifested of yore, therefore and on that account I know,

(20,1) dhruvaṃ jinendro ’pi samantacakṣuḥ śākyādhirājaḥ paramārthadarśī |tam eva yaṃ icchati bhāṣaṇāya paryāyamagraṃ tadadyo mayā śrutaḥ || 1.97 ||

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ṅes par rgyal ba’i dbaṅ po kun tu spyan || śākya’i rgyal chen don dam gzigs pas kyaṅ ||(2) de tshe kho bos rnam graṅs mchog thos gaṅ || de dag ñid ni ’dis kyaṅ bśad par dgoṅs ||

97. That decidedly the chief of Ginas, the supreme king of the Sâkyas, the All-seeing, who knows the highest truth, is about to pronounce the excellent Satra which I have heard before.

tad eva paripūrṇa nimittamadya upāyakauśalya vināyakānām |saṃsthāpanaṃ kurvati śākyasiṃho bhāṣiṣyate dharmasvabhāvamudrām || 1.98 ||

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de yi ltas ñid de riṅ yoṅs rdzogs kyis || rnam par ’dren pa rnams kyi thabs mkhas pa ||śākya seṅ ge yaṅ dag ’jog mdzad de || chos kyi dṅos ñid phyag rgya ston par ’gyur ||

98. That very sign displayed at present is a proof of the skilfulness of the leaders; the Lion of the Sâkyas is to make an exhortation, to declare the fixed nature of the law.

prayatā sucittā bhavathā kṛtāñjalī bhāṣiṣyate lokahitānukampī |varṣiṣyate dharmamanantavarṣaṃ tarpiṣyate ye sthita bodhihetoḥ || 1.99 ||

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(3) thal mo sbyar te sems bzaṅ brtson par gyis || ’jig rten phan źiṅ thugs brtse ston gyur te ||mtha’ yas pa yi chos kyi char pa ’bab || gaṅ dag byaṅ chub phyir źugs ṅoms par mdzad ||

99. Be well prepared and well minded; join your hands: he who is affectionate and merciful to the world is going to speak, is going to pour the endless rain of the law and refresh those that are waiting for enlightenment.

yeṣāṃ ca saṃdehagatīha kācid ye saṃśayā yā vicikitsa kācit |vyapaneṣyate tā vidurātmajānāṃ ye bodhisattvā iha bodhiprasthitāḥ || 1.100 ||

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byaṅ chub sems dpa’ byaṅ chub phyir źugs pa || gaṅ dag mkhas pa ñid las skyes (4) gyur pa ||de dag rnams kyi som ñi gaṅ yin daṅ || yid gñis the tshom gaṅ yin de sel gyur ||

100. And if some should feel doubt, uncertainty, or misgiving in any respect, then the Wise One shall remove it for his children, the Bodhisattvas here striving after enlightenment.

ity āryasaddharmapuṇḍarīke dhamaparyāye nidānaparivarto nāma prathamaḥ ||1||

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dam pa’i chos pad ma dkar po’i chos kyi rnam graṅs las || gleṅ gźi’i le’u źes bya ste daṅ po’o ||

(21,1)2: upāyakauśalyaparivartaḥ |

(29)正法華經善權品第二

(24)妙法蓮華經方便品第二

CHAPTER IISKILFULNESS

atha khalu bhagavān smṛtimān saṃprajānaṃs tataḥ samādher vyutthitaḥ | vyutthāya āyuṣmantaṃ śāriputram āmantrayate sma 
- gambhīraṃ śāriputra durdṛśaṃ duranubodhaṃ buddhajñānaṃ tathāgatair arhadbhiḥ samyaksaṃbuddhaiḥ pratibuddham, durvijñeyaṃ sarvaśrāvakapratyekabuddhaiḥ | 
tat kasya hetoḥ? bahubuddhakoṭīnayutaśatasahasraparyupāsitāvino hi śāriputra tathāgatā arhantaḥ samyaksaṃbuddhā bahubuddhakoṭīnayutaśatasahasracīrṇacaritāvino ’nuttarāyāṃ samyaksaṃbodhau dūrānugatāḥ kṛtavīryā āścaryādbhutadharmasamanvāgatā durvijñeyadharmasamanvāgatā durvijñeyadharmānujñātāvinaḥ ||

(68a1)於是世尊從三昧覺。告賢者舍利弗。 
佛道甚 [(2)]深。如來至眞等正覺。所入之慧難曉難了不[(3)]可及知。雖聲聞縁覺。 
從本億載所事歸命。(4)無央數劫造立徳本。奉遵佛法慇懃勞苦精(5)進修行。尚不能了道品之化。

(25)爾時世尊從三昧安詳而起。告舍利弗。 
諸(26)佛智慧甚深無量。其智慧門難解難入。一切(27)聲聞辟支佛所不能知。 
所以者何。佛曾親(28)近百千萬億無數諸佛。盡行諸佛無量道法。(29)勇猛精進名稱普聞。成就甚深未曾有法。隨(5c1)宜所説意趣難解。

|| bam po gñis pa ||de (5) nas bcom ldan ’das dran pa daṅ ldan źiṅ mkhyen bźin du tiṅ ṅe ’dzin de las bźeṅs so || bźeṅs nas tshe daṅ ldan pa śā ri dva ta’i bu la bka’ stsal pa | 
śā ri’i bu de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyis thugs su chud pa || (6) saṅs rgyas kyi ye śes ni zab pa mthoṅ bar dka’ ba rtogs par dka’ ba ste || ñan thos daṅ raṅ saṅs rgyas thams cad kyis śes par dka’o || 
de ci’i phyir źe na | śā ri’i bu de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams ni || saṅs (7) rgyas bye ba khrag khrig brgya stoṅ maṅ po la bsñen bkur mdzad mdzad pa | saṅs rgyas bye ba khrag khrig brgya stoṅ maṅ po la bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu spyod pa spyad spyad pa | yun riṅ po nas rjes su źugs pa | brtson ’grus mdzad mdzad pa ste | ṅo mtshar (13a) (13a1) | daṅ rmad du byuṅ ba’i chos daṅ ldan źiṅ źes par dka’ ba’i chos rnams mkhyen pa’i phyir ro ||

The Lord then rose with recollection and consciousness from his meditation, and forthwith addressed the venerable Sâriputra: 
The Buddha knowledge, Sâriputra, is profound, difficult to understand, difficult to comprehend. It is difficult for all disciples and Pratyekabuddhas to fathom the knowledge arrived at by the Tathâgatas, &c., 
and that, Sâriputra, because the Tathâgatas have worshipped many hundred thousand myriads of kotis of Buddhas; because they have fulfilled their course for supreme, complete enlightenment, during many hundred thousand myriads of kotis of Æons; because they have wandered far, displaying energy and possessed of wonderful and marvellous properties; possessed of properties difficult to understand; because they have found out things difficult to understand.

durvijñeyaṃ śāriputra saṃdhābhāṣyaṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām | 
tat kasya hetoḥ? svapratyayān dharmān prakāśayanti vividhopāyakauśalyajñānadarśanahetukāraṇanirdeśanārambaṇaniruktiprajñaptibhis tair upāyakauśalyais tasmiṃs tasmiṃl lagnān sattvān pramocayitum | 
mahopāyakauśalyajñānadarśanaparamapāramitāprāptāḥ śāriputra tathāgatā arhantaḥ samyaksaṃbuddhāḥ | 
asaṅgāpratihatajñānadarśanabalavaiśāradyāveṇikendriyabalabodhyaṅgadhyānavimokṣasamādhisamāpattyadbhutadharmasamanvāgatā vividhadharmasaṃprakāśakāḥ | 
mahāścaryādbhutaprāptāḥ śāriputra tathāgatā arhantaḥ samyaksaṃbuddhāḥ | 
alaṃ śāriputra etāvad eva bhāṣituṃ bhavatu - paramāścaryaprāptāḥ śāriputra tathāgatā arhantaḥ samyaksaṃbuddhāḥ | 
tathāgata eva śāriputra tathāgatasya dharmān deśayet, yān dharmāṃs tathāgato jānāti | 
sarvadharmān api śāriputra tathāgata eva deśayati | 
sarvadharmān api tathāgata eva jānāti, ye ca te dharmāḥ, yathā ca te dharmāḥ, yādṛśāś ca te dharmāḥ, yallakṣaṇāś ca te dharmāḥ, yatsvabhāvāś ca te dharmāḥ, ye ca yathā ca yādṛśāś ca yallakṣaṇāś ca yatsvabhāvāś ca te dharmā iti | teṣu dharmeṣu tathāgata eva pratyakṣo ’parokṣaḥ ||

又舍利弗。1
 
如來(6)觀察人所縁起。善權方便隨誼順導。＊猗靡(7)現慧各爲分別。而散法誼用度群生。 
 
以大智(8)慧力無所畏。一心脱門三昧正受。不可限量。(9)所説經典不可及逮。而如來尊較略説耳。 
大(10)聖所説得未曾有巍巍難量。 
 
如來皆了諸法 (11)所由。 
從何所來諸法自然。 
分別法貌衆相(12)根本知法自然。於時世尊欲重解誼。 1. The sentene on saṃdhābhāṣya does appears neither in Dharmarakṣa nor in Kumārajīva.

舍利弗。吾從成佛已 (2)來。 
種種因縁。種種譬喩。廣演言教。無數方(3)便引導衆生。令離諸著。所以者何。 
如來方(4)便知見波羅蜜。皆已具足。舍利弗。如來知(5)見廣大深遠。 
無量無礙力無所畏。禪定解脱(6)三昧。深入無際。成就一切未曾有法。 
舍利(7)弗。如來能種種分別巧説諸法。言辭柔軟(8)悦可衆心。 
舍利弗。取要言之。無量無邊未(9)曾有法。佛悉成就。 
止舍利弗。不須復説。所(10)以者何。 
佛所成就第一希有難解之法。唯(11)佛與佛乃能究盡諸法實相。 
所謂諸法如是(12)相。如是性。如是體。如是力。如是作。如是因。(13)如是縁。如是果。如是報。如是本末究竟等。

śā ri’i bu de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams kyi ldem por dgoṅs te bśad pa ni śes par dka’o || 
de ci’i phyir źe na | raṅ (2) gis rig pa’i chos rnams thabs mkhas pa daṅ | ye śes mthoṅ ba daṅ | rgyu daṅ | gźi daṅ | dmigs pa daṅ | ṅes pa’i tshig daṅ | rnam par rig byed sna tshogs rnams kyis yaṅ dag par ston te | thabs mkhas pa de daṅ de dag gis sems can de daṅ de la chags pa rnams rab (3) tu ’grel pa’i phyir ro || 
śā ri’i bu de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams ni thabs mkhas pa chen po daṅ | ye śes mthoṅ ba dam pa’i pha rol tu byon pa’o || 
śā ri’i bu de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i (4) saṅs rgyas rnams ni | chags pa med ciṅ thogs pa med pa’i ye śes mthoṅ ba daṅ | stobs daṅ mi ’jigs pa daṅ ma ’dres pa daṅ dbaṅ po daṅ stobs daṅ byaṅ chub kyi yan lag daṅ bsam gtan daṅ | rnam par thar pa daṅ tiṅ ṅe ’dzin daṅ sñoms par ’jug pa daṅ | rmad (5) du byuṅ ba’i chos daṅ ldan te | chos rnam pa sna tshogs yaṅ dag par ston pa’o || 
śā ri’i bu de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams ni ṅo mtshar chen po brñes pa’o || 
śā ri’i bu de tsam gyis bśad pa chog par gyis śig | śā ri’i bu de (6) bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams ni ṅo mtshar mchog brñes pa ste | 
śā ri’i bu de bźin gśegs pas chos gaṅ mkhyen pa’i chos de yaṅ de bźin gśegs pas de bźin gśegs pa ñid la ’chad do || 
śā ri’i bu chos thams cad kyaṅ (7) de bźin gśegs pa ñid ston to || 
chos thams cad kyaṅ de bźin gśegs pa ñid kyis mkhyen te chos de dag gaṅ yin pa daṅ | chos de dag ji lta bu yin pa daṅ | chos de dag ci ’dra ba daṅ | chos de dag gi mtshan ñid gaṅ yin pa daṅ | chos de dag gi ṅo bo ñid ci yin pa daṅ | (13b1) chos de dag gaṅ yin pa daṅ | ji lta bu yin pa daṅ ci ’dra ba daṅ | mtshan ñid gaṅ yin pa daṅ ṅo bo ñid ci yin pa yaṅ mkhyen to ||

The mystery of the Tathâgatas, &c., is difficult to understand, Sâriputra, 
because when they explain the laws (or phenomena, things) that have their causes in themselves they do so by means of skilfulness, by the display of knowledge, by arguments, reasons, fundamental ideas, interpretations, and suggestions. By a variety of skilfulness they are able to release creatures that are attached to one point or another. 
The Tathâgatas, &c., Sâriputra, have acquired the highest perfection in skilfulness and the display of knowledge; 
they are endowed with wonderful properties, such as the display of free and unchecked knowledge; the powers; the absence of hesitation; the independent conditions; the strength of the organs; the constituents of Bodhi; the contemplations; emancipations; meditations; the degrees of concentration of mind. 
The Tathâgatas, &c., Sâriputra, are able to expound various things and have something wonderful and marvellous. 
Enough, Sâriputra, let it suffice to say, that the Tathâgatas, &c., have something extremely wonderful, Sâriputra. 
None but a Tathâgatha, Sâriputra, can impart to a Tathâgata those laws which the Tathâgata knows. 
And all laws, Sâriputra, are taught by the Tathâgata, and by him alone; 
no one but he knows all laws, what they are, how they are, like what they are, of what characteristics and of what nature they are.

atha khalu bhagavān etam evārthaṃ bhūyasyā mātrayā saṃdarśayamānas tasyāṃ velāyām imā gāthā abhāṣata -

更説(13)頌曰

(14)爾時世尊。欲重宣此義。而説偈言

de nas bcom ldan ’das kyis don de ñid rgyas par ston ciṅ de’i tshe tshigs su bcad pa ’di dag bka’ stsal to ||

And on that occasion, to set forth the same subject more copiously, the Lord uttered the following stanzas:

aprameyā mahāvīrā loke samarumānuṣe |na śakyaṃ sarvaśo jñātuṃ sarvasattvair vināyakāḥ || 2.1 ||

世雄不可量　諸天世間人一切衆生類　焉能知導師

(15)世雄不可量　諸天及世人(16)一切衆生類　無能知佛者

lha mir bcas pa’i ’jig rten na || (2) dpa’ bo chen po dpag med pa ||rnam ’dren sems can thams cad kyis || rnam pa kun tu śes mi nus ||

1. Innumerable are the great heroes in the world that embraces gods and men; the totality of creatures is unable to completely know the leaders.

balā vimokṣā ye teṣāṃ vaiśāradyāś ca yādṛśāḥ |yādṛśā buddhadharmāś ca na śakyaṃ jñātu kenacit || 2.2 ||

離垢解脱門　寂然無所畏如諸佛法貌　莫有逮及者

(17)佛力無所畏　解脱諸三昧(18)及佛諸餘法　無能測量者

de dag stobs daṅ rnam thar daṅ || ’jigs med gaṅ dag ci ’dra daṅ ||saṅs rgyas chos rnams ci ’dra ba || sus kyaṅ śes par mi nus so ||

2. None can know their powers and states of emancipation, their absence of hesitation and Buddha properties, such as they are.

pūrve niṣevitā caryā buddhakoṭīna antike |gambhīrā caiva sūkṣmā ca durvijñeyā sudurdṛśā || 2.3 ||

本從億諸佛　依因而造行入於深妙誼　所現不可及

(19)本從無數佛　具足行諸道(20)甚深微妙法　難見難可了

saṅs rgyas bye ba’i gan (3) dag na || zab ciṅ śin tu phra ba daṅ ||rig dka’ mthoṅ bar dka’ ba yi || spyod pa dag ni sṅon chad bsñen ||

3. Of yore have I followed in presence of kotis of Buddhas the good course which is profound, subtle, difficult to understand, and most difficult to find.

tasyāṃ cīrṇāya caryāyāṃ kalpakoṭyo acintiyā |phalaṃ me bodhimaṇḍasmin dṛṣṭaṃ yādṛśakaṃ hi tat || 2.4 ||

於無央數劫　而學佛道業果應至道場　猶如行慈慜

(21)於無量億劫　行此諸道已(22)道場得成果　我已悉知見

bskal pa bye ba bsam yas su || spyod pa de dag spyad pa yi ||’bras bu de ni ci ’dra ba || byaṅ chub sñiṅ por ṅas mthoṅ ṅo ||

4. After pursuing that career during an inconceivable number of kotis of Æons, I have on the terrace of enlightenment discovered the fruit thereof.

ahaṃ ca tat prajānāmi ye cānye lokanāyakāḥ |yathā yad yādṛśaṃ cāpi lakṣaṇaṃ cāsya yādṛśam || 2.5 ||

使我獲斯慧　如十方諸佛諸相普具足　衆好亦如是

(23)如是大果報　種種性相義(24)我及十方佛　乃能知是事

de ni ’jig rten rnam ’dren pa || gźan dag daṅ (4) ni ṅas kyaṅ de ||ci lta yin daṅ ci ’dra daṅ || de yi mtshan ñid ci ’dra śes ||

5. And therefore I recognise, like the other chiefs of the world, how it is, like what it is, and what are its characteristics.

(22,1) na tad darśayituṃ śakyaṃ vyāhāro ’sya na vidyate |nāpy asau tādṛśaḥ kaścit sattvo lokasmi vidyate || 2.6 ||

其身不可見 亦無有言説察諸群黎類 世間無與等

(25)是法不可示　言辭相寂滅(26)諸餘衆生類

de ni bstan du mi nus te || de ni brjod du yod med do ||mos pa la ni gaṅ gnas pa || byaṅ chub sems dpa’ ma gtogs par ||1[注]
 

6. It is impossible to explain it; it is unutterable; nor is there such a being in the world.

yasya taṃ deśayed dharma deśitaṃ cāpi jāniyāt |anyatra bodhisattvebhyo adhimuktīya ye sthitāḥ || 2.7 ||

若説經法時　有能分別解 其惟有菩薩　常履懷信樂

無有能得解(27)除諸菩薩衆　信力堅固者

gaṅ la chos de bstan pa daṅ || bstan pa dag kyaṅ śes pa yi ||de (5) ’dra’i sems can su yaṅ ni || ’jig rten dag na yod ma yin ||2[注]
 

7. To whom this law could be explained or who would be able to understand it when explained, with the exception of the Bodhisattvas, those who are firm in resolve.

ye cāpi te lokavidusya śrāvakāḥ kṛtādhikārāḥ sugatānuvarṇitāḥ |kṣīṇāsravā antimadehadhāriṇo na teṣa viṣayo ’sti jināna jñāne || 2.8 ||

假使諸佛　弟子之衆　所作已辦 如安住教　盡除疾病　執御其心 不能達彼　若干種慧　設令於斯

(28)諸佛弟子衆　曾供養諸佛(29)一切漏已盡　住是最後身(6a1)如是諸人等　其力所不堪

gaṅ dag ’jig rten mkhyen pa’i ñan thos pa || lhag par byas pa bde bar gśegs pas bsṅags ||zag zad tha ma’i lus ’dzin de dag gi || yul ni rgyal ba’i ye śes ’di la med ||

8. As to the disciples of the Knower of the world, those who have done their duty and received praise from the Sugatas, who are freed from faults and have arrived at the last stage of bodily existence, the Gina-knowledge lies beyond their sphere.

sa caiva sarvā iya lokadhātu pūrṇā bhavec chārisutopamānām |ekībhavitvāna vicintayeyuḥ sugatasya jñānaṃ na hi śakya jānitum || 2.9 ||

佛之境界　皆以七寶　充滿其中　 以獻安住　神明至尊　欲解此慧　 終無能了2
 2. Guttorm Gundersen suggest that 七寶 may represent a wrong variant reading of chārisuta as *ratnasatta or *ratnasapta.

(2)假使滿世間　皆如舍利弗(3)盡思共度量　不能測佛智

gal te ’jig rten de (6) dag thams cad du || śā ri’i bu daṅ ’dra bas gaṅ gyur te ||gcig tu ’dus par gyur nas rnam bsams kyaṅ || de dag bder gśegs ye śes śes mi nus ||

9. If this whole sphere were full of beings like Sârisuta, and if they were to investigate with combined efforts, they would be unable to comprehend the knowledge of the Sugata.

saceha tvaṃ sādṛśakehi paṇḍitaiḥ pūrṇā bhaveyur daśā pi ddiśāyo |ye cāpi mahyaṃ imi śrāvakānye teṣāṃ pi pūrṇā bhavi evam eva || 2.10 ||

正使十方　諸佛刹土 諸明哲者　悉滿其中　及吾現在 諸聲聞衆　一切具足　亦復如是

(4)正使滿十方　皆如舍利弗(5)及餘諸弟子　亦滿十方刹

gal te khyod daṅ ’dra ba’i mkhas rnams kyis || phyogs rnams bcu car gaṅ bar gyur pa daṅ ||gaṅ yaṅ (7) ṅa yi ñan thos ’di gźan rnams || de dag gis kyaṅ de bźin gaṅ gyur te ||

10. Even if the ten points of space were full of sages like thee, ay, if they were full of such as the rest of my disciples,

ekībhavitvāna ca te ’dya sarve vicintayeyuḥ sugatasya jñānam |na śakta sarve sahitā pi jñātuṃ yathāprameyaṃ mama buddhajñānam || 2.11 ||

一時普會　共思惟之　計安住慧無能及知　佛之智慧　無量若斯欲知其限　莫能逮者

(6)盡思共度量　亦復不能知

de dag thams cad gcig tu deṅ ’dus nas || bde bar gśegs pa’i ye śes rnam bsams kyaṅ ||ji tsam tshad med ye śes ṅas śes pa || thams cad ’dus pas śes par mi nus so ||

11. And if those beings combined were to investigate the knowledge of the Sugata, they would, all together, not be able to comprehend the Buddha-knowledge in its whole immensity.

pratyekabuddhāna anāsravāṇāṃ tīkṣṇendriyāṇāntimadehadhāriṇām |diśo daśaḥ sarva bhaveyuḥ pūrṇā yathā naḍānāṃ vanaveṇunāṃ vā || 2.12 ||

諸縁一覺無有衆漏　諸根通達　總攝其心假使十方　悉滿中人　譬如甘蔗 若竹蘆葦

(7)辟支佛利智　無漏最後身(8)亦滿十方界　其數如竹林

(14a1) zag pa med par gyur pa’i raṅ saṅs rgyas || dbaṅ po rno ba tha ma’i lus ’dzin pas ||ji ltar smyig daṅ ’dam bu’i tshal bźin du || phyogs bcu thams cad gaṅ bar gyur pa dag ||

12. If the ten points of space were filled with Pratyekabuddhas, free from faults, gifted with acute faculties, and standing in the last stage of their existence, as numerous as reeds and bamboos in Ganges, with undivided attention and subtle wit, even then that (knowledge) would be beyond their ken.

eko bhavitvāna vicintayeyur mamāgradharmāṇa pradeśamātram |kalpāna koṭīnayutān anantān na tasya bhūtaṃ parijāni artham || 2.13 ||

悉倶合會　而共思惟欲察知佛　所説解法　於億那術劫載計念　未曾能知　及法利誼

(9)斯等共一心　於億無量劫(10)欲思佛實智　莫能知少分

gcig tu ’dus nas rnam par bsams byas kyaṅ || ṅa yi chos kyi mchog gi (2) phyogs tsam yaṅ ||bskal pa bye ba khrag khrig mtha’ yas su || de yi yaṅ dag don ni yoṅ mi śes ||

13. And if combined for an endless number of myriads of kotis of Æons, they were to investigate a part only of my superior laws, they would never find out its real meaning.

navayānasaṃprasthita bodhisattvāḥ kṛtādhikārā bahubuddhakoṭiṣu |(23,1) suviniścitārthā bahudharmabhāṇakās teṣāṃ pi pūrṇā daśimā diśo bhavet || 2.14 ||

新學發意　諸菩薩等　假使供養無數億佛　講説經法　分別其誼復令是等　周滿十方

(11)新發意菩薩　供養無數佛(12)了達諸義趣　又能善説法

byaṅ chub sems dpa’ theg par gsar źugs pa || saṅs rgyas bye ba maṅ la bya ba byas ||śin tu ṅes don chos smra maṅ po rnams || de dag gis kyaṅ phyogs bcu gaṅ (3) gyur te ||

14. If the ten points of space were full of Bodhisattvas who, after having don their duty under many kotis of Buddhas, investigated all things and preached many sermons, after entering a new vehicle [or rather a new career];

naḍāna veṇūna va nityakālam acchidrapūrṇo bhavi sarvalokaḥ |ekībhavitvāna vicintayeyur yo dharma sākṣāt sugatena dṛṣṭaḥ || 2.15 ||

其數譬如稻麻叢林　在諸世界　滋茂不損悉倶合會　而共思惟

(13)如稻麻竹葦　充滿十方刹(14)一心以妙智

smyig daṅ ’dam bu bźin du ’jig rten kun || bar mtshams med par rtag tu gaṅ gyur la ||gcig tu ’dus nas rnam par sems byed ciṅ || śes rab phra bas gźan du mi sems par ||

15. If the whole world were full of them, as of dense reeds and bamboos, without any interstices, and if all combined wre to investiage the law which the Sugata has realised;

anucintayitvā bahukalpakoṭyo gaṅgā yathā vālika aprameyāḥ |ananyacittāḥ sukhumāya prajñayā teṣāṃ pi cāsmin viṣayo na vidyate || 2.16 ||

世尊所明覩諸法本　不可思議　無數億劫如江河沙　不可限量　心無變異超越智慧

於恒河沙劫(15)咸皆共思量　不能知佛智(16)不退諸菩薩　其數如恒沙

bskal pa bye ba maṅ po dpag med pa || gaṅ gā’i bye ma sñed du bsam byas (4) kyaṅ ||chos gaṅ bde bar gśegs pas mṅon gzigs pa || ’di la de dag rnams kyi yul med do ||

16. If they were going on investigating for many kotis of Æons, as incalculable as the sand of the Ganges, with undivided attention and subtle wit, even then that knowledge would be beyond their understanding.

avivartikā ye bhavi bodhisattvā analpakā yathariva gaṅgavālikāḥ |ananyacittāś ca vicintayeyusteṣāṃ pi cāsmin viṣayo na vidyate || 2.17 ||

(17)一心共思求　亦復不能知(18)又告舍利弗　無漏不思議

phyir mi ldog pa’i byaṅ chub sems dpa’ gaṅ || mi ñuṅ gaṅ gā’i bye ma sñed rnams kyis ||gźan du mi sems rnam par bsams byas kyaṅ || ’di la de dag gi yaṅ yul (5) med do ||

17. If such Bodhisattvas as are unable to fall back, numerous as the sand of the Ganges, were to investigate it with undivided attention, it would prove to lie beyond their ken.

gambhīra dharmā sukhumā pi buddhā atarkikāḥ sarvi anāsravāś ca |ahaṃ ca jānām iha yādṛśā hi te te vā jinā loki daśaddiśāsu || 2.18 ||

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(19)甚深微妙法　我今已具得(20)唯我知是相　十方佛亦然

zab ciṅ śin tu phra ba’i chos rtogs śiṅ || rtog pa med la thams cad zag med pa ||phyogs bcu’i ’jig rten rgyal ba de dag daṅ || ṅas ni ’din de dag ci ’dra śes ||

18. Profound are the laws of the Buddhas, and subtle; all inscrutable and faultless. I myself know them as well as the Ginas do in the ten directions of the world.

yaṃ śāriputro sugataḥ prabhāṣate adhimuktisaṃpanna bhavāhi tatra |ananyathāvādi jino maharṣī cireṇa pī bhāṣati uttamārtham || 2.19 ||

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(21)舍利弗當知　諸佛語無異(22)於佛所説法　當生大信力

gźan min gsuṅ ba rgyal ba draṅ sroṅ che || yun riṅ dus na mchog gi don ’chad kyis ||bde (6) bar gśegs pas gaṅ bstan de la ni || mos pa phun sum tshogs byos śā ri’i bu ||

19. Thou, Sâriputra, be full of trust in what the Sugata declares. The Gina speaks no falsehood, the great Seer who has so long preached the highest truth.

āmantrayāmī imi sarvaśrāvakān pratyekabodhāya ca ye ’bhiprasthitāḥ |saṃsthāpitā ye maya nirvṛtīya saṃmokṣitā duḥkhaparaṃparātaḥ || 2.20 ||

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(23)世尊法久後　要當説眞實(24)告諸聲聞衆　及求縁覺乘

ñan thos pa ni ’di dag thams cad daṅ || raṅ saṅs rgyas su mi gaṅ źugs pa daṅ ||mya ṅan ’das laṅs ni gaṅ bkod ciṅ || sdug bsṅal rgyud las yaṅ dag dkrol la bsgo ||

20. I address all disciples here, those who have set out to reach the enlightenment of Pratyekabuddhas, those who are roused to activity at my Nirvâna, and those who have been released from the series of evils.

upāyakauśalya mametadagraṃ bhāṣāmi dharmaṃ bahu yena loke |tahiṃ tahiṃ lagna pramocayāmi trīṇī ca yānānyupadarśayāmi || 2.21 ||

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(25)我令脱苦縛　逮得涅槃者(26)佛以方便力　示以三乘教(27)衆生處處著　引之令得出

gaṅ (7) phyir ’jig rten du ni chos maṅ bśad || de daṅ de la chags pa rab ṅa grol źiṅ ||theg pa gsum dag ñe bar bstan pa ni || de dag ṅa yi thabs mkhas mchog yin no ||

21. It is by my superior skilfulness that I explain the law at great length to the world at large. I deliver whosoever are attached to one point or another, and show the three vehicles.

(24,1) atha khalu ye tatra parṣatsaṃnipāte mahāśrāvakā ājñātakauṇḍinyapramukhā arhantaḥ kṣīṇāsravā dvādaśa vaśībhūtaśatāni ye cānye śrāvakayānikā bhikṣubhikṣuṇyupāsakopāsikā ye ca pratyekabuddhayānasaṃprasthitāḥ, teṣāṃ sarveṣām etad abhavat 
- ko nu hetuḥ kiṃ kāraṇaṃ yad bhagavān adhimātram upāyakauśalyaṃ tathāgatānāṃ saṃvarṇayati? 
gambhīraś cāyaṃ mayā dharmo ’bhisaṃbuddha iti saṃvarṇayati? 
durvijñeyaś ca sarvaśrāvakapratyekabuddhair iti saṃvarṇayati? 
yathā tāvad bhagavatā ekaiva vimuktir ākhyātā, vayam api buddhadharmāṇāṃ lābhino nirvāṇaprāptāḥ | 
asya ca vayaṃ bhagavato bhāṣitasyārtha na jānīmaḥ ||

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(28)爾時大衆中。有諸聲聞漏盡阿羅漢阿若憍(29)陳如等千二百人。及發聲聞辟支佛心比丘(6b1)比丘尼優婆塞優婆夷。各作是念。 
今者世 (2)尊。何故慇懃稱歎方便而作是言。 
佛所得(3)法甚深難解。有所言説意趣難知 
一切(4)聲聞辟支佛所不能及。 
佛説一解脱義。我(5)等亦得此法到於涅槃。 
而今不知是義所(6)趣

de nas ’khor de na kun śes kauṇḍi nya la sogs pa ñan thos chan po gaṅ dag dgra bcom pa zag pa zad pa (14b1) dbaṅ daṅ ldan par gyur pa stoṅ ñis brgya daṅ | gźan yaṅ gaṅ dag ñan thos kyi theg pa la źugs pa’i dge sloṅ daṅ | dge sloṅ ma daṅ | dge bsñen daṅ dge bsñen ma dag daṅ | gaṅ yaṅ raṅ saṅs rgyas kyi theg pa la źugs pa de dag thams cad ’di sñam du sems te | 
(2) bcom ldan ’das kyis de bźin gśegs pa rnams kyi thabs mkhas pa cher bsṅags pa daṅ | 
chos zab mo de yaṅ mṅon par rdzogs par saṅs rgyas so źes gsuṅ źiṅ 
ñan thos daṅ | raṅ saṅs rgyas thams cad kyis ses par dka’o źes 
gsuṅs pa’i rgyu ni gaṅ | (3) gźi ni ci źig |3[注]
’di ltar bcom ldan ’das kyis rnam par grol ba gcig go || źes bka’ stsal to || bdag cag rnams kyaṅ saṅs rgyas kyi chos rnams rñed par ’gyur źiṅ mya ṅan las ’das pa thob pa yin mod kyi | 
bcom ldan ’das kyis gsugs pa de’i don bdag cag (4) gis ma rig go sñam mo || 

The eminent disciples in the assembly headed by Âgñâta-Kaundinya, the twelve hundred Arhats faultess and self-controlled, the other monks, nuns, male and femal lay devotees using the vehicle of disciples, and those who had entered the vehicle of Pratyeka-buddhas, all of them made this reflection: 
What may be the cause, what the reason of the Lord so extremely extolling the skilfulness of the Tathâgatas? 
of his extolling it by saying, ‘Profound is the law by me discovered;’ 
of his extolling it by saying, ‘It is difficult for all disciples and Pratyekabuddhas to understand it.’ 
But as yet the Lord has declared no more than one kind of emancipation, and therefore we also should acquire the Buddha-laws on reaching Nirvâna. 
We do not catch the meaning of this utterance of the Lord.

atha khalv āyuṣmān śāriputrastāsāṃ catasṛṇāṃ parṣadāṃ vicikitsākathaṃkathāṃ viditvā cetasaiva cetaḥparivitarkamājñāya ātmanā ca dharmasaṃśayaprāptas tasyāṃ velāyāṃ bhagavantam etad avocat 
- ko bhagavan hetuḥ, kaḥ pratyayo yad bhagavān adhimātraṃ punaḥ punas tathāgatānām upāyakauśalyajñānadarśanadharmadeśanāṃ saṃvarṇayati 
- gambhīraś ca me dharmo ’bhisaṃbuddha iti | 
durvijñeyaṃ ca saṃghābhāṣyam iti punaḥ punaḥ saṃvarṇayati | 
na ca me bhagavato ’ntikād evaṃrūpo dharmaparyāyaḥ śrutapūrvaḥ | 
imāś ca bhagavaṃś catasraḥ parṣado vicikitsākathaṃkathāprāptāḥ | 
tat sādhu bhagavān nirdiśatu yat saṃghāya tathāgato gambhīrasya tathāgatadharmasya punaḥ punaḥ saṃvarṇanāṃ karoti ||

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(7)爾時舍利弗知四衆心疑。自亦未了。而白(8)佛言。 
世尊。何因何縁。慇懃稱歎諸佛第一(9)方便。 
甚深微妙難解之法。 
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我自昔來未曾從(10)佛聞如是説。 
今者四衆咸皆有疑。 
唯願世(11)尊。敷演斯事。世尊何故慇懃稱歎甚深微妙(12)難解之法。

de nas tshe daṅ ldan pa śā ri’i bus ’khor bźi po de da gsom ñi daṅ the tshom za bar rig ste sems kyi rnam par rtogs pa sems kyis śes nas | bdag ñid kyaṅ chos la the tshom za bar gyur te de’i tshe bcom ldan ’das la ’di skad ces gsol to || 
bcom (5) ldan ’das ’di ltar bcom ldan ’das kyis de bźin gśegs pa rnams kyi thabs mkhas pa mkhyen pa’i chos bstan pa yaṅ daṅ yaṅ bsṅags pa mdzad pa daṅ | 
chos zab moṅs mṅon par rdzogs par saṅs rgyas so źes bgyi ba daṅ | 
ldem por dgoṅs te bśad pa (6) yaṅ śes par dka’o źes yaṅ daṅ yaṅ gsuṅs pa’i rgyu gaṅ lags rkyen gaṅ lags || 
bdag gis bcom ldan ’das las chos kye rnam graṅs ’di lta bu sṅon chad mthos te | 
bcom ldan ’das ’khor bźi po ’di dag kyaṅ the tshom daṅ som ñi ’tshal na || 
de bźin (7) gśegs pas ci la dgoṅs te de bźin gśegs ba’i chos zab mo yaṅ daṅ yaṅ gsuṅ ba mdzad pa de bcom ldan ’das kyis legs par bśad du gsol ||

And the venerable Sâriputra, who apprehended the doubt and uncertainty of the four classes of the audience and guessed their thoughts from what was passing in his own mind, himself being in doubt about the law, then said to the Lord: 
What, O Lord, is the cause, what the reason of the Lord so repeatedly and extremely extolling the skilfulness, knowledge, and preaching of the Tathâgata? Why does he repeatedly extol it by saying, 
‘Profound is the law by me discovered; 
it is difficult to understand the mystery of the Tathâgatas.’ 
Never before have I heard from the Lord such a discourse on the law. 
Those four classes of the audience, O Lord, are overcome with doubt and perplexity. 
Therefore may the Lord be pleased to explain what the Tathâgata is alluding to, when repeatedly extolling the profound law of the Tathâgatas.

atha khalv āyuṣmān śāriputras tasyāṃ velāyām imā gāthā abhāṣata -

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爾時舍利弗欲重宣此義。而説(13)偈言

de nas cho daṅ ldan pa śā ri’i bus de’i tshe tshigs su bcad pa ’di dag gsol to ||

On that occasion the venerable Sâriputra uttered the following stanzas:

cirasyādya narāditya īdṛśīṃ kurute kathām |balā vimokṣā dhyānāś ca aprameyā mi sparśitāḥ || 2.22 ||

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(14)慧日大聖尊　久乃説是法(15)自説得如是　力無畏三昧(16)禪定解脱等　不可思議法

stobs daṅ rnam thar bsam (15a1) gtan dag || dpag tu med pa ṅas thob ces ||riṅ nas mi yi ñi ma yis || deṅ gdoṅ bka’ mchid ’di ’dra mdzad ||

22. Now first does the Sun of men utter such a speech: ‘I have acquired the powers, emancipations, and numberless meditations.'

bodhimaṇḍaṃ ca kīrtesi pṛcchakaste na vidyate |saṃdhābhāṣyaṃ ca kīrtesi na ca tvāṃ kaści pṛcchati || 2.23 ||

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(17)道場所得法　無能發問者(18)我意難可測　亦無能問者

khyod la źu bam mchis par || byaṅ chub sñiṅ po’aṅ brjod pa mdzad ||khyod la su yaṅ mi źu par || sdem por dgoṅs te bśad pa brjod ||

23. And thou mentionest the terrace of enlightenment without any one asking thee: thou mentionest the mystery, although no one asks thee.

apṛcchito vyāharasi caryāṃ varṇesi cātmanaḥ |jñānādhigama kīrtesi gambhīraṃ ca prabhāṣase || 2.24 ||

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(19)無問而自説　稱歎所行道(20)智慧甚微妙　諸佛之所得

(2) ma źus par ni gsuṅs mdzad de || ñid kyi spyod pa bsṅags pa mdzad ||ye śes brñes pa brjod mdzad ciṅ || zab mo dag kyaṅ rab bśad pas ||

24. Thou speakest unasked and laudest thine own course; thou mentionest thy having obtained knowledge and pronouncest profound words.

adyeme saṃśayaprāptā vaśībhūtā anāsravāḥ |nirvāṇaṃ prasthitā ye ca kimetad bhāṣate jinaḥ || 2.25 ||

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(21)無漏諸羅漢　及求涅槃者(22)今皆墮疑網　佛何故説是

dbar ldan gyur ciṅ zag med pa || mya ṅan ’das par gaṅ bźugs rnams ||rgyal ba00źig gsuṅ sñam ste || de riṅ ’di dag (3) the tshom ’gyur ||

25. To-day a question rises in my mind and of these self-controlled, faultless beings striving after Nirvâna: Why does the Gina speak in this manner?

pratyekabodhiṃ prārthentā bhikṣuṇyo bhikṣavas tathā |devā nāgāś ca yakṣāś ca gandharvāś ca mahoragāḥ || 2.26 ||

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(23)其求縁覺者　比丘比丘尼(24)諸天龍鬼神　及乾闥婆等

raṅ rgyal byaṅ chub gaṅ ’tshal ba || dge sloṅ de bźin dge sloṅ ma ||lha daṅ klu daṅ gnod sbyin daṅ || lto ’phye che daṅ dri za dag ||

26. Those who aspire to the enlightenment of Pratyekabuddhas, the nuns and monks, gods, Nâgas, goblins, Gandharvas, and great serpents, are talking together,

samālapanto anyonyaṃ prekṣante dvipadottamam |kathaṃkathī vicintentā vyākuruṣva mahāmune || 2.27 ||

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(26)是事爲云何　願佛爲解説(27)於諸聲聞衆　佛説我第一

the tsom ’tshal źiṅ rnam sems te || de dag phan tshun gtam mchi źiṅ ||rkaṅ gñis mchog la rab bstan || thub pa chen po (4) luṅ bstan gsol ||

while looking up to the highest of men,27. And ponder in perplexity. Give an elucidation, great Sage,

yāvantaḥ śrāvakāḥ santi sugatasyeha sarvaśaḥ |aham atra pāramīprāpto nirdiṣṭaḥ paramarṣiṇā || 2.28 ||

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(28)我今自於智　疑惑不能了(29)爲是究竟法　爲是所行道

bde bar gśegs pa’i ñan thos rnams || ’di na ji sñed mchis pa kun ||de yi naṅ na bdag mjog ces || draṅ sroṅ mchog gis bstan lags na ||

to all the disciples of Sugata here assembled.28. Myself have reached the perfection (of virtue), have been taught by the supreme Sage;

mamāpi saṃśayo hy atra svake sthāne narottama |kiṃ niṣṭhā mama nirvāṇe atha caryā mi darśitā || 2.29 ||

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mi yi gtso bo ñid kyi gnas || ’di la bdag kyaṅ the tshom ’tshal ||mya ṅan ’das mthar bdag byin (5) tam || ’on te bdag la spyod bstan tam ||

still, O highest of men! even in my position I feel some doubt whether the course (of duty) shown to me shall receive its final sanction by Nirvâna.

(25,1) pramuñca ghoṣaṃ varadundubhisvarā udāharasvā yatha eṣa dharmaḥ |ime sthitā putra jinasya aurasā vyavalokayantaś ca kṛtāñjalī jinam || 2.30 ||

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rdza mchog dbyaṅs kyis rab tu gsuṅ phyuṅ ste || chos ’di ji lta lags pa bśad du gsol ||rgyal sras thugs sras mchis pa ’di dag rnams || thal mo sbyar bar bgyis nas rgyal la sta ||

29. Let thy voice be heard, O thou whose voice resounds like an egregious kettle-drum! proclaim thy law such as it is. The legitimate sons of Gina here standing and gazing at the Gina, with joined hands;

devāś ca nāgāś ca sayakṣarākṣasāḥ koṭīsahasrā yatha gaṅgavālikāḥ |ye cāpi prārthenti samagrabodhiṃ sahasraśītiḥ paripūrṇa ye sthitāḥ || 2.31 ||

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lha daṅ klu daṅ gnod sbyin srin por (6) bcas || bye ba stoṅ phrag gaṅ gā’i bye ma sñed ||byaṅ chub mchog ’di ’tshal ba gaṅ lags pa || brgyad khri tshad bar gaṅ mchis de dag daṅ ||

30. As well as the gods, Nâgas, goblins, Titans, numbering thousands of kotis, like sand of the of the Ganges; and those that aspire to superior enlightenment, here standing, fully eighty thousand in number;

rājāna ye mahipati cakravartino ye āgatāḥ kṣetrasahasrakoṭibhiḥ |kṛtāñjalī sarvi sagauravāḥ sthitāḥ kathaṃ nu caryāṃ paripūrayema || 2.32 ||

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sa bdag ’khor los sgyur ba’i rgyal po gaṅ || bye ba stoṅ gi źiṅ nas lhags pa daṅ ||spyod pa ji ltar yoṅs su rdzogs bgyi (7) źes || thams cad thal ma mo sbyar te gus par mchis ||

31. Further, the kings, rulers of provinces and paramount monarchs, who have flocked thither from thousands of kotis of countries, are now standing with joined hands, and respectful, thinking: How are we to fulfil the course of duty?

evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat - alaṃ śāriputra | kim anenārthena bhāṣitena? 
tat kasya hetoḥ? utrasiṣyati śāriputra ayaṃ sadevako loko ’sminnarthe vyākriyamāṇe |

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de skad ces gsol ba daṅ | bcom ldan ’das kyis tshe daṅ ldan pa śā ra’i bu la ’di skad ces bka’ stsal to || śā ri’i bu don ’di bśad pas ci źig bya | 
de ci’i phyir źe na | śā ri’i bu don ’di bśad na lta daṅ (15b1) bcas pa’i ’jig rten ’di dṅaṅs par ’gyur ro ||

The venerable Sâriputra having spoken, the Lord said to him: Enough, Sâriputra; it is of no use explaining this matter. 
Why? Because, Sâriputra, the world, including the gods, would be frightened if this matter were expounded.

dvaitīyakam apy āyuṣmān śāriputro bhagavantam adhyeṣate sma - bhāṣatāṃ bhagavān , bhāṣatāṃ sugata etam evārtham | 
tat kasya hetoḥ? santi bhagavaṃs tasyāṃ parṣadi bahūni prāṇiśatāni bahūni prāṇisahasrāṇi bahūni prāṇiśatasahasrāṇi bahūni prāṇikoṭīnayutaśatasahasrāṇi pūrvabuddhadarśāvīni prajñāvanti, yāni bhagavato bhāṣitaṃ śraddhāsyanti pratīyiṣyanti udgrahīṣyanti ||

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yaṅ tshe daṅ ldan pa śā ri’i bus bcom ldan ’das la lan gñis su gsol ba btab pa | don ’di ñid bcom ldan ’das bśad du gsol || 
bde bar gśegs pa bśad du gsol | de ci’i slad du źe na | bcom ldan (2) ’das ’khor ’di na srog chags brgya phrag maṅ po | srog chags stoṅ phrag maṅ po | srog chags brgya stoṅ phrag maṅ po | srog chags bye ba khrag khrig brgya stoṅ phrag maṅ po sṅon gyi saṅs rgyas mthoṅ ba śes rab daṅ ldan pa gaṅ daṅ || bcom ldan ’das kyis bśad pa la daṅ (3) pa daṅ yid ches pa daṅ ’dzin par ’gyur ba mchis so ||

But the venerable Sâriputra entreated the Lord a second time, saying: Let the Lord expound, let the Sugata expound this matter, 
for in this assembly, O Lord, there are many hundreds, many thousands, many hundred thousands, many hundred thousand myriads of kotis of living beings who have seen former Buddhas, who are intelligent, and will believe, value, and accept the words of the Lord.

atha khalv āyuṣmān śāriputro bhagavantam anayā gāthayādhyabhāṣata -

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de nas de’i tshe tshe daṅ ldan pa śā ri’i bus tshigs su bcad pa ’di gsol to ||

The venerable Sâriputra addressed the Lord with this stanza:

vispaṣṭu bhāṣasva jināna uttamā santīha parṣāya sahasra prāṇinām |śrāddhāḥ prasannāḥ sugate sagauravā jñāsyanti ye dharmamudāhṛtaṃ te || 2.33 ||

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srog chags stoṅ rnams ’khor na mchis pa dag || daṅ dga’ bde bar gśegs la gus pa ste ||khyod kyis chos bstan de dag ’tshal bar (4) ’gyur || mi dbaṅ rgyal po gsal bar bśad du gsol ||

32. Speak clearly, O most eminent of Ginas! in this assembly there are thousands of living beings trustful, affectionate, and respectful towards the Sugata; they will understand the law by there expounded.

atha khalu bhagavān dvaitīyakam apy āyuṣmantaṃ śāriputram etad avocat - alaṃ śāriputra anenārthena prakāśitena | utrasiṣyati śāriputra ayaṃ sadevako loko ’sminn arthe vyākriyamāṇe | abhimānaprāptāś ca bhikṣavo mahāprapātaṃ prapatiṣyanti ||

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de nas bcom ldan ’das kyis tshe daṅ ldan pa śā ri’i bu la lan gñis su yaṅ ’di skad ces bka’ stsal to || śā ri’i bu don ’di bśad pas ci źig bya | śā ri’i bu don ’di bśad na lha daṅ bcas pa’i ’jig rten (5) ’di dṅaṅs par ’gyur te || dge sloṅ lhag pa’i ṅa rgyal can du gyur pa rnams g-yaṅs chen por lhuṅ bar ’gyur ro ||

And the Lord said a second time to the venerable Sâriputra; Enough, Sâriputra; it is of no use explaining this matter for the the world, including the gods, would be frightened if this matter were expounded, and some monks might be proud and come to a heavy fall.

atha khalu bhagavāṃs tasyāṃ velāyām imāṃ gāthām abhāṣata -

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de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag bka’ stsal to ||

And on theat occasion uttered the Lord the following stanza:

alaṃ hi dharmeṇiha bhāṣitena sūkṣmaṃ idaṃ jñānamatarkikaṃ ca |abhimānaprāptā bahu santi bālā nirdiṣṭadharmasmi kṣipe ajānakāḥ || 2.34 ||

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ṅa yi chos ’di bśad pas chog || ye śes ’di phra brtag mi nus || (6) byis pa maṅ ’khod ṅa rgyal can || ṅa yis chos bśad mi śes spoṅ ||

33. Speak no more of it that I should declare this law! This knowledge is too subtle, inscrutable, and there are too many unwise men who in their conceit and foolishness would scoff at the law revealed.

(26,1) traitīyakam apy āyuṣmān śāriputro bhagavantam adhyeṣate sma - bhāṣatāṃ bhagavān , bhāṣatāṃ sugata etam evārtham | 
mādṛśānāṃ bhagavann iha parṣadi bahūni prāṇiśatāni saṃvidyante, anyāni ca bhagavan bahūni prāṇiśatāni bahūni prāṇisahasrāṇi bahūni prāṇiśatasahasrāṇi bahūni prāṇikoṭīnayutaśatasahasrāṇi, yāni bhagavatā pūrvabhaveṣu paripācitāni, tāni bhagavato bhāṣitaṃ śraddhāsyanti pratīyiṣyanti udgahīṣyanti | teṣāṃ tadbhabhaviṣyati dīrgharātramarthāya hitāya sukhāyeti ||

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de nas tshe daṅ ldan pa śā ri’i bus bcom ldan ’das la lan gsum du yaṅ gsol ba btab pa don ’di ñid | bcom ldan ’das bśad du gsol | bde bar gśegs pa bśad du gsol || 
bcom (7) ldan ’das ’khor ’di na bdag daṅ ’dra ba brgya phrag maṅ du mchis so || bcom ldan ’das srog chags brgya phrag maṅ po srog chags stoṅ phrag maṅ po srog chags brgya stoṅ phrag maṅ po srog chags bye ba khrag khrig brgya stoṅ phrag maṅ po dag bcom ldan ’das sṅon gyi srid pa (16a) (16a1) | dag na yoṅs su smin par mdzad pa gźan dag kyaṅ mchis te | bcom ldan ’das kyis bśad pa la dad par ’gyur yid ches par ’gyur ’dzin par ’gyur ro || de yaṅ de dag gi yun riṅ po’i don daṅ sman pa daṅ bde bar ’gyur ro ||

A third time the venerable Sâriputra entreated the Lord, saying, Let the Lord expound, let the Sugata expound this matter. 
In this assembly, O Lord, there are many hundreds of living beings my equals, and many hundreds, many thousands, many hundred thousands, many hundred thousand myriads of kotis of other living beings more, who in former births have been brought by the Lord to full ripeness. They will believe, value, and accept what the Lord declares, which shall tend to their advantage, weal, and happiness in length of time.

atha khalv āyuṣmān śāriputras tasyāṃ velāyām imā gāthā abhāṣata -

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de nas tshe daṅ ldan pa śā ri’i bus (2) de’i tshe tshigs su bcad pa ’di dag gsol to ||

On that occasion the venerable Sâriputra uttered the following stanzas:

bhāṣasva dharmaṃ dvipadānam uttamā ahaṃ tvām adhyeṣami jyeṣṭhaputraḥ |santīha prāṇīna sahasrakoṭayo ye śraddadhāsyanti te dharma bhāṣitam || 2.35 ||

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rkaṅ gñis rnams kyi mchog gis chos bśad gsol || khyod la sras kyi thu bo bdag gsol pa ||’di na srog chags bye ba stoṅ mchis pa || de dag khyod kyis chos bśad ’di daṅ ’gyur ||

34. Explain the law, O thou most high of men! I, thine eldest son, beseech thee. Here are thousands of kotis of beings who are to believe in the law by thee revealed.

ye ca tvayā pūrvabhaveṣu nityaṃ paripācitāḥ sattva sudīrgharātram |kṛtāñjalī te pi sthitātra sarve ye śraddadhāsyanti tavaita dharmam || 2.36 ||

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sṅon gyi srid pa rnams su khyod kyis (3) gaṅ || yun riṅ rtag tu sems can smin mdzad pa ||de kun thal mo sbyar te ’di na mchis || de dag chos ’di la ni daṅ par ’gyur ||

35. And those beings that in former births so long and constantly have by thee been brought to full maturity and now are all standing here with joined hands, they, too, are to believe in this law.

asmādṛśā dvādaśime śatāś ca ye cāpi te prasthita agrabodhaye |tān paśyamānaḥ sugataḥ prabhāṣatāṃ teṣāṃ ca harṣaṃ paramaṃ janetu || 2.37 ||

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bdag ’dra brgya phrag bcu gñis ’di dag daṅ || gaṅ dag byaṅ chub mchog tu źugs pa dag ||de la gzigs nas bde gśegs rab bśad de || (4) de dag dga’ ba mchog kyaṅ bskyed du gsol ||

36. Let the Sugata, seeing the twelve hundred, my equals, and those who are striving after superior enlightenment, speak to them and produce in them an extreme joy.

atha khalu bhagavāṃs traitīyakam apy āyuṣmataḥ śāriputrasyādhyeṣaṇāṃ viditvā āyuṣmantaṃ śāriputram etad avocat 
- yad idānīṃ tvaṃ śāriputra yāvat traitīyakam api tathāgatam adhyeṣase | evam adhyeṣamāṇaṃ tvāṃ śāriputra kiṃ vakṣyāmi? 
tena hi śāriputra śṛṇu, sādhu ca suṣṭhu ca manasi kuru | bhāṣiṣye ’haṃ te ||

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de nas bcom ldan ’das kyis tshe daṅ ldan pa śā ri’i bus lan gsum gsol ba btab pa mkhyen nas | tshe daṅ ldan pa śā ri’i bu la ’di skad ces bka’ stsal to || 
śā ri’i bu ’di ltar de bźin gśegs pa la lan gsum gyi bar (5) du gsol ba ’debs na | śā ri’i bu de ltar gsol ba ’debs pa la khyod la ji skad byas | 
śā ri’i bu de’i phyir legs par rab tu ñon la yid la zuṅ śig daṅ ṅas khyod la bśad do ||

When the Lord for the third time heard the entreaty of the venerable Sâriputra, he spoke to him as follows: 
Now that thou entreatest the Tathâgata a third time, Sâriputra, I will answer thee. 
Listen then, Sâriputra, take well and duly to heart what I am saying; I am going to speak.

samanantarabhāṣitā ceyaṃ bhagavatā vāk, atha khalu tataḥ parṣada ābhimānikānāṃ bhikṣūṇāṃ bhikṣuṇīnām upāsakānām upāsikānāṃ pañcamātrāṇi sahasrāṇy utthāya āsanebhyo bhagavataḥ pādau śirasābhivanditvā tataḥ parṣado ’pakrāmanti sma, 
yathāpīdam abhimānākuśalamūlena aprāpte prāptasaṃjñino ’nadhigate ’dhigatasaṃjñinaḥ | 
te ātmānaṃ savraṇaṃ jñātvā tataḥ parṣado ’pakrāntāḥ | bhagavāṃś ca tūṣṇīṃbhāvenādhivāsayati sma ||

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bcom ldan ’das kyis de skad ces bka’ stsal ma thag tu | ’khor de nas dge sloṅ daṅ (6) dge sloṅ ma daṅ dge bsñen daṅ dge bsñen ma lhag pa’i ṅa rgyal can lṅa stoṅ stan las laṅs te | bcom ldan ’das kyi źabs la mgo bos phyag ’tshal nas ’khor de nas doṅ ṅo || 
’di ltar lhag pa’i ṅa rgyal gyis dge ba’i rtsa ba ma thob par ni thob par ’du śes || 
khoṅ du ma (7) ma chud par ni khoṅ du chud par ’du śes pa de dag raṅ gi skyon śes te | ’khor de nas doṅ ba la bcom ldan ’das kyis cad mi gsuṅ bar gyur pas gnaṅ ṅo ||

Now it happened that the five thousand proud monks, nuns and lay devotees of both sexes in the congregatino rose from their seats and, after saluting with their heads the Lord's feet, went to leave the assembly. 
Owing to the principle of good which there is in pride they imagined having attained what they had not, and having understood what they had not. 
Therefore, thinking themselves aggrieved, they went to leave the assembly, to which the Lord by his silence showed assent.

atha khalu bhagavān āyuṣmantaṃ śāriputram āmantrayate sma - nippalāvā me śāriputra parṣat apagataphalguḥ śraddhāsāre pratiṣṭhitā | 
sādhu śāriputra eteṣām ābhimānikānām ato ’pakramaṇam | 
tena hi śāriputra bhāṣiṣye etam artham | 
sādhu bhagavann ity āyuṣmān śāriputro bhagavataḥ pratyaśrauṣīt ||

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Thereupon the Lord addressed the venerable Sâriputra: My congregation, Sâriputra, has been cleared from the chaff, freed from the trash; it is firmly established in the strength of faith. 
It is good, Sâriputra, that those proud ones are gone away. 
Now I am going to expound the matter, Sâriputra. 
'Very well, Lord,’ replied the venerable Sâriputra.

(27,1) bhagavān etad avocat - kadācit karhicic chāriputra tathāgata evaṃrūpāṃ dharmadeśanāṃ kathayati | 
tadyathāpi nāma śāriputra udumbarapuṣpaṃ kadācit karhicit saṃdṛśyate, evam eva śāriputra tathāgato ’pi kadācit karhicit evaṃrūpāṃ dharmadeśanāṃ kathayati | 
śraddadhata me śāriputra, bhūtavādy aham asmi, tathāvādy aham asmi, ananyathāvādy aham asmi | 
durbodhyaṃ śāriputra tathāgatasya saṃdhābhāṣyam | 
tat kasya hetoḥ? nānāniruktinirdeśābhilāpanirdeśanair mayā śāriputra vividhair upāyakauśalyaśatasahasrair dharmaḥ saṃprakāśitaḥ | 
atarko ’tarkāvacaras tathāgatavijñeyaḥ śāriputra saddharmaḥ | 
tat kasya hetoḥ? ekakṛtyena śāriputra ekakaraṇīyena tathāgato ’rhan samyaksaṃbuddho loka utpadyate mahākṛtyena mahākaraṇīyena | 
katamaṃ ca śāriputra tathāgatasya ekakṛtyam ekakaraṇīyaṃ mahākṛtyaṃ mahākaraṇīyaṃ yena kṛtyena tathāgato ’rhan samyaksaṃbuddho loka utpadyate? 
yadidaṃ tathāgatajñānadarśanasamādāpanahetunimittaṃ sattvānāṃ tathāgato ’rhan samyaksaṃbuddho loka utpadyate | 
tathāgatajñānadarśanasaṃdarśanahetunimittaṃ sattvānāṃ tathāgato ’rhan samyaksaṃbuddho loka utpadyate | 
tathāgatajñānadarśanāvatāraṇahetunimittaṃ sattvānāṃ tathāgato ’rhan samyaksaṃbuddho loka utpadyate | 
tathāgatajñānapratibodhanahetunimittaṃ sattvānāṃ tathāgato ’rhan samyaksaṃbuddho loka utpadyate | 
tathāgatajñānadarśanamārgāvatāraṇahetunimittaṃ sattvānāṃ tathāgato ’rhan samyaksaṃbuddho loka utpadyate | 
idaṃ tac chāriputra tathāgatasya ekakṛtyam ekakaraṇīyaṃ mahākṛtyaṃ mahākaraṇīyam ekaprayojanaṃ loke prādurbhāvāya | 
iti hi śāriputra yattathāgatasya ekakṛtyam ekakaraṇīyaṃ mahākṛtyaṃ mahākaraṇīyam, tat tathāgataḥ karoti | 
tat kasya hetoḥ? tathāgatajñānadarśanasamādāpaka evāhaṃ śāriputra, tathāgatajñānadarśanasaṃdarśaka evāhaṃ śāriputra, tathāgatajñānadarśanāvatāraka evāhaṃ śāriputra, tathāgatajñānadarśanapratibodhaka evāhaṃ śāriputra, tathāgatajñānadarśanamārgāvatāraka evāhaṃ śāriputra | 
ekam evāhaṃ śāriputra yānam ārabhya sattvānāṃ dharma deśayāmi yadidaṃ buddhayānam | na kiṃcic chāriputra dvitīyaṃ vā tṛtīyaṃ vā yānaṃ saṃvidyate | 
sarvatraiṣā śāriputra dharmatā daśadigloke | 
tat kasya hetoḥ? ye ’pi tu śāriputra atīta ’dhvanyabhūvan daśasu dikṣvaprameyeṣv asaṃkhyeyeṣu lokadhātuṣu tathāgatā arhantaḥ samyaksaṃbuddhā bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca | 
ye nānābhinirhāranirdeśavividhahetukāraṇanidarśanārambaṇaniruktyupāyakauśalyair nānādhimuktānāṃ sattvānāṃ nānādhātvāśayānām āśayaṃ viditvā dharmaṃ deśitavantaḥ | 
te ’pi sarve śāriputra buddhā bhagavanta ekam eva yānam ārabhya sattvānāṃ dharmaṃ deśitavantaḥ, yadidaṃ buddhayānaṃ sarvajñatāparyavasānam, 
yadidaṃ tathāgatajñānadarśanasamādāpanam eva sattvānāṃ tathāgatajñānadarśanasaṃdarśanam eva tathāgatajñānadarśanāvatāraṇam eva tathāgatajñānadarśanapratibodhanam eva tathāgatajñānadarśanamārgāvatāraṇam eva sattvānāṃ dharmaṃ deśitavantaḥ | 
yair api śāriputra sattvais teṣām atītānāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām antikāt saddharmaḥ śrutaḥ, te ’pi sarve ’nuttarāyāḥ samyaksaṃbodher lābhino ’bhūvan ||

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The Lord then began and said: It is but now and then, Sâriputra, that the Tathâgata preaches such a discourse on the law as this. 
Just as but now and then is seen the blossom of the glomerous fig-tree, Sâriputra, so does the Tathâgata but now and then preach such a discourse on the law. 
Believe me, Sâriputra; I speak what is real, I speak what is truthful, I speak what is right. 
It is difficult to understand the exposition of the mystery of the Tathâgata, Sâriputra; 
for in elucidating the law, Sâriputra, I use hundred thousands of various skilful means, such as different interpretations, indications, explanations, illustrations. 
It is not by reasoning, Sâriputra, that the law is to be found: it is beyond the pale of reasoning, and must be learnt from the Tathâgata. 
For, Sâriputra, it is for a sole object, a sole aim, verily a lofty object, a lofty aim that the Buddha, the Tathâgata, &c., appears in the world. 
And what is that sole object, that sole aim, that lofty object, that lofty aim of the Buddha, the Tathâgata, &c., appearing in the world? 
To show all creatures the sight of Tathâgata-knowledge does the Buddha, the Tathâgata, &c., appear in the world; 
to open the eyes of creatures for the sight of Tathâgata-knowledge does the Buddha, the Tathâgata, &c., appear in the world. 
 
 
 
This, O Sâriputra, is the sole object, the sole aim, the sole purpose of his appearance in the world. 
Such then, Sâriputra, is the sole object, the sole aim, the lofty object, the lofty aim of the Tathâgata. And it is achieved by the Tathâgata. 
For, Sâriputra, I do show all creatures the sight of Tathâgata-knowledge; I do open the eyes of creatures for the sight of Tathâgata-knowledge, Sâriputra; I do firmly establish the teaching of Tathâgata-knowledge, Sâriputra; I do lead the teaching of Tathâgata-knowledge on the right path, Sâriputra. 
By means of one sole vehicle, to wit, the Buddha-vehicle, Sâriputra, do I teach creatures the law; there is no second vehicle, nor a third. 
This is the nature of the law, Sâriputra, universally in the world, in all directions. 
For,Sariputra, all the Tathâgatas, &c., who in times past existed in countless, innumerable spheres in all directions for the weal of many, the happiness of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures, and who preached the law to gods and men 
with able means, such as several directions and indications, various arguments, reasons, illustrations, fundamental ideas, interpretations, paying regard to the dispositions of creatures whose inclinations and temperaments are so manifold, 
all those Buddhas and Lords, Sâriputra, have preached the law to creatures by means of only one vehicle, the Buddhavehicle, which finally leads to omniscience; 
it is identical with showing all creatures the sight of Tathâgata-knowledge; with opening the eyes of creatures for the sight of Tathâgata-knowledge; with the awakening (or admonishing) by the display (or sight) of Tathâgata-knowledge; with leading the teaching of Tathâgata-knowledge on the right path. Such is the law they have preached to creatures. 
And those creatures, Sâriputra, who have heard the law from the past Tathâgatas, &c., have all of them reached supreme, perfect enlightenment.

(28,1) ye ’pi te śāriputra anāgate ’dhvani bhaviṣyanti daśasu dikṣv aprameyeṣv asaṃkhyeyeṣu lokadhātuṣu tathāgatā arhantaḥ samyaksaṃbuddhā bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca, ye ca nānābhir nihāranirdeśavividhahetukāraṇanidarśanārambaṇaniruktyupāyakauśalyair nānādhimuktānāṃ sattvānāṃ nānādhātvāśayānām āśayaṃ viditvā dharmaṃ deśayiṣyanti, 
te ’pi sarve śāriputra buddhā bhagavanta ekam eva yānam ārabhya sattvānāṃ dharmaṃ deśayiṣyanti yadidaṃ buddhayānaṃ sarvajñatāparyavasānam, yadidaṃ tathāgatajñānadarśanasamādāpanam eva sattvānāṃ tathāgatajñānadarśanasaṃdarśanam eva tathāgatajñānadarśanāvatāraṇam eva tathāgatajñānadarśanapratibodhanam eva tathāgatajñānadarśanamārgāvatāraṇam eva sattvānāṃ dharmaṃ deśayiṣyanti | 
ye ’pi te śāriputra sattvās teṣām anāgatānāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām antikāt taṃ dharmaṃ śroṣyanti, te ’pi sarve ’nuttarāyāḥ samyaksaṃbodher lābhino bhaviṣyanti ||

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And the Tathâgatas, &c., who shall exist in future, Sariputra, in countless, innumerable spheres in all directions for the weal of many, the happiness of many, out of pity to the world, for the benefit, weal, and happiness of the great body of creatures, and who shall preach the law to gods and men (&c., as above till) the right path. 
Such is the law they shall preach to creatures. 
And those creatures, Sâriputra, who shall hear the law from the future Tathâgatas, &c., shall all of them reach supreme, perfect enlightenment.

ye ’pi te śāriputra etarhi pratyutpanne ’dhvani daśasu dikṣvaprameyeṣv asaṃkhyeyeṣu lokadhātuṣu tathāgatā arhantaḥ samyaksaṃbuddhās tiṣṭhanti ghriyante yāpayanti, dharmaṃ ca deśayanti bahujanahitāya bahujanahitāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca, 
ye nānābhinirhāranirdeśavividhahetukāraṇanidarśanārambaṇaniruktyupāyakauśalyair nānādhimuktānāṃ sattvānāṃ nānādhātvāśayānām āśayaṃ viditvā dharmaṃ deśayanti, te ’pi sarve śāriputra buddhā bhagavanta ekam eva yānam ārabhya sattvānāṃ dharmaṃ deśayanti yadidaṃ buddhayānaṃ sarvajñatāparyavasānam, yadidaṃ tathāgatajñānadarśanasamādāpanam eva sattvānāṃ tathāgatajñānadarśanasaṃdarśanam eva tathāgatajñānadarśanāvatāraṇam eva tathāgatajñānadarśanapratibodhanam eva tathāgatajñānadarśanamārgāvatāraṇam eva sattvānāṃ dharmaṃ deśayanti | 
ye ’pi te śāriputra sattvās teṣāṃ pratyutpannānāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānām antikāt taṃ dharmaṃ śṛṇvanti, te ’pi sarve ’nuttarāyāḥ samyaksaṃbodher lābhino bhaviṣyanti ||

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And the Tathâgatas, &c., who now at present are staying, living, existing, Sâriputra, in countless, innumerable spheres in all directions, &c., and who are preaching the law to gods and men (&c., as above till) the right path. 
Such is the law they are preaching to creatures. 
And those creatures, Sâriputra, who are hearing the law from the present Tathâgatas, &c., shall all of them reach supreme, perfect enlightenment.

aham api śāriputra etarhi tathāgato ’rhan samyaksaṃbuddho bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca nānābhinirhāranirdeśavividhahetukāraṇanidarśanārambaṇaniruktyupāyakauśalyair nānādhimuktānāṃ sattvānāṃ nānādhātvāśayānām āśayaṃ viditvā dharmaṃ deśayāmi | 
aham api śāriputra ekam eva yānam ārabhya sattvānāṃ dharmaṃ deśayāmi yadidaṃ buddhayānaṃ sarvajñatāparyavasānam, yadidaṃ tathāgatajñānadarśanasamādāpanam eva sattvānāṃ tathāgatajñānadarśanasaṃdarśanam eva tathāgatajñānadarśanāvatāraṇam eva tathāgatajñānadarśanapratibodhanam eva tathāgatajñānadarśanamārgāvatāraṇam eva sattvānāṃ dharmaṃ deśayāmi | 
ye ’pi te śāriputra sattvā etarhi mamemaṃ dharmaṃ śṛṇvanti, te ’pi sarve ’nuttarāyāḥ samyaksaṃbodher lābhino bhaviṣyanti | 
tadanenāpi śāriputra paryāyeṇa evaṃ veditavyaṃ yathā nāsti dvitīyasya yānasya kvacid daśasu dikṣu loke prajñaptiḥ, kutaḥ punas tṛtīyasya ||

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I myself also, Sâriputra, am at the present period a Tathâgata, &c., for the weal of many (&c., till) manifold; I myself also, Sâriputra, am preaching the law to creatures (&c., till) the right path. 
Such is the law I preach to creatures. 
And those creatures, Sâriputra, who now are hearing the law from me, shall all of them reach supreme, perfect enlightenment. 
In this sense, Sâriputra, it must be understood that nowhere in the world a second vehicle is taught, far less a third.

api tu khalu punaḥ śāriputra yadā tathāgatā arhantaḥ samyaksaṃbuddhā kalpakaṣāye (29,1) votpadyante sattvakaṣāye vā kleśakaṣāye vā dṛṣṭikaṣāye vā āyuṣkaṣāye votpadyante | 
evaṃrūpeṣu śāriputra kalpasaṃkṣobhakaṣāyeṣu bahusattveṣu lubdheṣv alpakuśalamūleṣu tadā śāriputra tathāgatā arhantaḥ samyaksaṃbuddhā upāyakauśalyena tadevaikaṃ buddhayānaṃ triyānanirdeśena nirdiśanti | 
tatra śāriputra ye śrāvakā arhantaḥ pratyekabuddhā vā imāṃ kriyāṃ tathāgatasya buddhayānasamādapanāṃ na śṛṇvanti nāvataranti nāvabudhyanti, na te śāriputra tathāgatasya śrāvakā veditavyāḥ, nāpy arhanto nāpi pratyekabuddhā veditavyāḥ | 
api tu khalu punaḥ śāriputra yaḥ kaścid bhikṣurvā bhikṣuṇī vā arhattvaṃ pratijānīyāt, anuttarāyāṃ samyaksaṃbodhau praṇidhānamaparigṛhya ucchinno ’smi buddhayānāditi vadet, etāvanme samucchrayasya paścimakaṃ parinirvāṇaṃ vadet, ābhimānikaṃ taṃ śāriputra prajānīyāḥ | 
tat kasya hetoḥ? asthānam etac chāriputra anavakāśo yadbhikṣur arhan kṣīṇāsravaḥ saṃmukhībhūte tathāgate imaṃḥ dharmaṃ śrutvā na śraddadhyāt sthāpayitvā parinirvṛtasya tathāgatasya | 
tat kasya hetoḥ? na hi śāriputra śrāvakās tasmin kāle tasmin samaye parinirvṛte tathāgate eteṣām evaṃrūpāṇāṃ sūtrāntānāṃ dhārakā vā deśakā vā bhaviṣyanti | 
anyeṣu punaḥ śāriputra tathāgateṣv arhatsu samyaksaṃbuddheṣu niḥsaṃśayā bhaviṣyanti | 
imeṣu buddhadharmeṣu śraddadhādhvaṃ me śāriputra pattīyata avakalpayata | na hi śāriputra tathāgatānāṃ mṛṣāvādaḥ saṃvidyate | 
ekam evedaṃ śāriputra yānaṃ yadidaṃ buddhayānam ||

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Yet, Sâriputra, when the Tathâgatas, &c., happen to appear at the decay of the epoch, the decay of creatures, the decay of besetting sins, the decay of views, or the decay of lifetime; 
when they appear amid such signs of decay at the disturbance of the epoch; when creatures are much tainted, full of greed and poor in roots of goodness; then, Sâriputra, the Tathâgatas, &c., use, skilfully, to designate that one and sole Buddha-vehicle by the appellation of the threefold vehicle. 
Now, Sâriputra, such disciples, Arhats, or Pratyekabuddhaswho do not hear their actually being called to the Buddha-vehicle by the Tathâgata, who do not perceive, nor heed it, those, Sâriputra, should not be acknowledged as disciples of the Tathâgata, nor as Arhats, nor as Pratyekabuddhas. 
Again, Sâriputra, if there be some monk or nun pretending to Arhatship without an earnest vow to reach supreme, perfect enlightenment and saying, ‘I am standing too high for the Buddha-vehicle, I am in my last appearance in the body before complete Nirvâna,’ then, Sâriputra, consider such a one to be conceited. 
For, Sâriputra, it is unfit, it is improper that a monk, a faultless Arhat, should not believe in the law which he hears from the Tathâgata in his presence. I leave out of question when the Tathâgata shall have reached complete Nirvâna; 
for at that period, that time, Sâriputra, when the Tathâgata shall be wholly extinct, there shall be none who either knows by heart or preaches such Sûtras as this. 
It will be under other Tathâgatas, &c., that they are to be freed from doubts. 
In respect to these things believe my words, Sâriputra, value them, take them to heart; for there is no falsehood in the Tathâgatas, Sâriputra. 
There is but one vehicle, Sâriputra, and that the Buddha-vehicle.

atha khalu bhagavān etam evārthaṃ bhūyasyā mātrayā saṃdarśayamānas tasyāṃ velāyām imā gāthā abhāṣata -

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And on that occasion to set forth this matter more copiously the Lord uttered the following stanzas:

athābhimānaprāptā ye bhikṣubhikṣuṇyupāsakāḥ |upāsikāś ca aśrāddhāḥ sahasrāḥ pañcanūnakāḥ || 2.38 ||

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37. No less than five thousand monks, nuns, and lay devotees of both sexes, full of unbelief and conceit,

apaśyanta imaṃ doṣaṃ chidraśikṣāsamanvitāḥ |vraṇāṃś ca parirakṣantaḥ prakrāntā bālabuddhayaḥ || 2.39 ||

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38. Remarking this slight, went, defective in training and foolish as they were, away in order to beware of damage.

parṣatkaṣāyatāṃ jñātvā lokanātho ’dhivāsayi |tat teṣāṃ kuśalaṃ nāsti śṛṇuyur dharma ye imam || 2.40 ||

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39. The Lord, who knew them to be the dregs of the congregation, exclaimed: They have no sufficient merit to hear this law.

śuddhā ca niṣpalāvā ca susthitā pariṣanmama |phalguvyapagatā sarvā sārā ceyaṃ pratiṣṭhitā || 2.41 ||

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40. My congregation is now pure, freed from chaff; the trash is removed and the pith only remains.

śṛṇohi me śārisutā yathaiṣa saṃbuddha dharmaḥ puruṣottamehi |yathā ca buddhāḥ kathayanti nāyakā upāyakauśalyaśatair anekaiḥ || 2.42 ||

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41. Hear from me, Sâriputra, how this law has been discovered by the highest man, and how the mighty Buddhas are preaching it with many hundred proofs of skilfulness.

yathāśayaṃ jāniya te cariṃ ca nānādhimuktāniha prāṇakoṭinām |(30,1) citrāṇi karmāṇi viditva teṣāṃ purākṛtaṃ yatkuśalaṃ ca tehi || 2.43 ||

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42. I know the disposition and conduct, the various inclinations of kotis of living beings in this world; I know their various actions and the good they have done before.

nānāniruktīhi ca kāraṇehi saṃprāpayāmī ima teṣa prāṇinām |hetūhi dṛṣṭāntaśatehi cāhaṃ tathā tathā toṣayi sarvasattvān || 2.44 ||

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43. Those living beings I initiate in this (law) by the aid of manifold interpretations and reasons; and by hundreds of arguments and illustrations have I, in one way or another, gladdened all creatures.

sūtrāṇi bhāṣāmi tathaiva gāthā itivṛttakaṃ jātakam adbhutaṃ ca |nidāna aupamyaśataiś ca citrair geyaṃ ca bhāṣāmi tathopadeśān || 2.45 ||

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44. I utter both Sûtras and stanzas; legends, Gâtakas, and prodigies, besides hundreds of introductions and curious parables.

ye bhonti hīnābhir atā avidvasū acīrṇacaryā bahubuddhakoṭiṣu |saṃsāralagnāś ca suduḥkhitāś ca nirvāṇa teṣām upadarśayāmi || 2.46 ||

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45. I show Nirvâna to the ignorant with low dispositions, who have followed no course of duty under many kotis of Buddhas, are bound to continued existence and wretched.

upāyam etaṃ kurute svayaṃbhūr bauddhasya jñānasya prabodhanārtham |na cāpi teṣāṃ pravade kadācid yuṣme ’pi buddhā iha loki bheṣyatha || 2.47 ||

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46. The self-born one uses such means to manifest Buddha-knowledge, but he shall never say to them, Ye also are to become Buddhas.

kiṃ kāraṇaṃ kālamavekṣya tāyī kṣaṇaṃ ca dṛṣṭvā tatu paś ca bhāṣate |so ’yaṃ kṣaṇo adya kathaṃci labdho vadāmi yeneha ca bhūtaniścayam || 2.48 ||

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47. Why should not the mighty one, after having waited for the right time, speak, now that he perceives the right moment is come? This is the fit opportunity, met somehow, of commencing the exposition of what really is.

navāṅgam etan mama śāsanaṃ ca prakāśitaṃ sattvabalābalena |upāya eṣo varadasya jñāne praveśanārthāya nidarśito me || 2.49 ||

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48. Now the word of my commandment, as contained in nine divisions, has been published according to the varying degree of strength of creatures. Such is the device I have shown in order to introduce (creatures) to the knowledge of the giver of boons.

bhavanti ye ceha sadā viśuddhā vyaktā śucī sūrata buddhaputrāḥ |kṛtādhikārā bahubuddhakoṭiṣu vaipulyasūtrāṇi vadāmi teṣām || 2.50 ||

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49. And to those in the world who have always been pure, wise, good-minded, compassionate sons of Buddha and done their duty under many kotis of Buddhas will I make known amplified Sûtras.

(31,1) tathā hi te āśayasaṃpadāya viśuddharūpāya samanvitābhūn |vadāmi tān buddha bhaviṣyatheti anāgate ’dhvāni hitānukampakāḥ || 2.51 ||

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50. For they are endowed with such gifts of mental disposition and such advantages of a blameless outward form that I can announce to them: in future ye shall become Buddhas benevolent and compassionate.

śrutvā ca prītisphuṭa bhonti sarve buddhā bhaviṣyāma jagatpradhānāḥ |punaś ca haṃ jāniya teṣa caryāṃ vaipulyasūtrāṇi prakāśayāmi || 2.52 ||

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51. Hearing which, all of them will be pervaded with delight (at the thought): We shall become Buddhas pre-eminent in the world. And I, perceiving their conduct, will again reveal amplified Sûtras.

ime ca te śrāvaka nāyakasya yehi śrutaṃ śāsanametamagryam |ekāpi gāthā śruta dhāritā vā sarveṣa bodhāya na saṃśayo ’sti || 2.53 ||

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52. And those are the disciples of the Leader, who have listened to my word of command. One sinale stanza learnt or kept in memory suffices, no doubt of it, to lead all of them to enlightenment.

ekaṃ hi yānaṃ dvitiyaṃ na vidyate tṛtiyaṃ hi naivāsti kadāci loke |anyatrupāyā puruṣottamānāṃ yadyānanānātvupadarśayanti || 2.54 ||

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53. There is, indeed, but one vehicle; there is no second, nor a third anywhere in the world, apart from the case of the Purushottamas using an expedient to show that there is a diversity of vehicles.

bauddhasya jñānasya prakāśanārthaṃ loke samutpadyati lokanāthaḥ |ekaṃ hi kāryaṃ dvitiyaṃ na vidyate na hīnayānena nayanti buddhāḥ || 2.55 ||

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54. The Chief of the world appears in the world to reveal the Buddha-knowledge. He has but one aim, indeed, no second; the Buddhas do not bring over (creatures) by an inferior vehicle.

pratiṣṭhito yatra svayaṃ svayaṃbhūryaccaiva buddhaṃ yatha yādṛśaṃ ca |balāś ca ye dhyānavimokṣa-indriyāstatraiva sattvā pi pratiṣṭhapeti || 2.56 ||

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55. There where the self-born one has established himself, and where the object of knowledge is, of whatever form or kind; (where) the powers, the stages of meditation, the emancipations, the perfected faculties (are); there the beings also shall be established.

mātsaryadoṣo hi bhaveta mahyaṃ spṛśitva bodhiṃ virajāṃ viśiṣṭām |yadi hīnayānasmi pratiṣṭhapeyamekaṃ pi sattvaṃ na mamate sādhu || 2.57 ||

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56. 1 should be guilty of envy, should I, after reaching the spotless eminent state of enlightenment, establish any one in the inferior vehicle. That would not beseem me.

mātsarya mahyaṃ na kahiṃci vidyate īrṣyā na me nāpi ca chandarāgaḥ |(32,1) ucchinna pāpā mama sarvadharmāstenāsmi buddho jagato ’nubodhāt || 2.58 ||

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57. There is no envy whatever in me; no jealousy, no desire, nor passion.n Therefore I am the Buddha, because the world follows my teaching'.

yathā hyahaṃ citritu lakṣaṇehi prabhāsayanto imu sarvalokam |puraskṛtaḥ prāṇiśatair anekair deśemimāṃ dharmasvabhāvamudrām || 2.59 ||

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58. When, splendidly marked with (the thirty-two) characteristics, I am illuminating this whole world, and, worshipped by many hundreds of beings, I show the (unmistakable) stamp of the nature of the law;

evaṃ ca cintemy ahu śāriputra kathaṃ nu evaṃ bhavi sarvasattvāḥ |dvātriṃśatīlakṣaṇarūpadhāriṇaḥ svayaṃprabhā lokavid ū svayaṃbhūḥ || 2.60 ||

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59. Then, Sâriputra, I think thus: How will all beings by the thirty-two characteristics mark the self-born Seer, who of his own accord sheds his lustre all over the world?

yathā ca paśyāmi yathā ca cintaye yathā ca saṃkalpa mamāsi pūrvam |paripūrṇametat praṇidhānu mahyaṃ buddhā ca bodhiṃ ca prakāśayāmi || 2.61 ||

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60 And while I am thinking and pondering, when my wish has been fulfilled and my vow accomplished I no more reveal Buddha-knowledge

sacedahaṃ śārisutā vadeyaṃ sattvāna bodhāya janetha chandam |ajānakāḥ sarva bhrameyuratra na jātu gṛhṇīyu subhāṣitaṃ me || 2.62 ||

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61. If, O son of Sâri, I spoke to the creatures, ‘Vivify in your minds the wish for enlightenment,’ they would in their ignorance all go astray and never catch the meaning of my good words.

tāṃś caiva haṃ jāniya evarūpān na cīrṇacaryāḥ purimāsu jātiṣu |adhyoṣitāḥ kāmaguṇeṣu saktāstṛṣṇāya saṃmūrchita mohacittāḥ || 2.63 ||

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62. And considering them to be such, and that they have not accomplished their course of duty in previous existences, (I see how) they are attached and devoted to sensual pleasures, infatuated by desire and blind with delusion.

te kāmahetoḥ prapatanti durgatiṃ ṣaṭsū gatīṣū parikhidyamānāḥ |kaṭasī ca vardhenti punaḥ punas te duḥkhena saṃpīḍita alpapuṇyāḥ || 2.64 ||

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63. From lust they run into distress; they are tormented in the six states of existence and people the cemetery again and again; they are overwhelmed with misfortune, as they possess little virtue.

vilagna dṛṣṭīgahaneṣu nityamastīti nāstīti tathāsti nāsti |dvāṣaṣṭi dṛṣṭīkṛta niśrayitvā asanta bhāvaṃ parigṛhya te sthitāḥ || 2.65 ||

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64. They are continually entangled in the thickets of (sectarian) theories, such as, ‘It is and it is not; it is thus and it is not thus.’ In trying to get a decided opinion on what is found in the sixty-two (heretical) theories they come to embrace falsehood and continue in it.

(33,1) duḥśodhakā mānina dambhinaś ca vaṅkāḥ śaṭhā alpaśrutāś ca bālāḥ |te naiva śṛṇvanti subuddhaghoṣaṃ kadāci pi jātisahasrakoṭiṣu || 2.66 ||

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65. They are hard to correct, proud, hypocritical, crooked, malignant, ignorant, dull; hence they do not hear the good Buddha-call, not once in kotis of births.

teṣām ahaṃ śārisutā upāyaṃ vadāmi duḥkhasya karotha antam |duḥkhena saṃpīḍita dṛṣṭva sattvān nirvāṇa tatrāpyupadarśayāmi || 2.67 ||

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66. To those, son of Sari, I show a device and say: Put an end to your trouble. When I perceive creatures vexed with mishap I make them see Nirvâna.

evaṃ ca bhāṣāmyahu nityanirvṛtā ādipraśāntā imi sarvadharmāḥ |caryāṃ ca so pūriya buddhaputro anāgate ’dhvāni jino bhaviṣyati || 2.68 ||

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67. And so do I reveal all those laws that are ever holy and correct from the very first. And the son of -Buddha who has completed his course shall once be a Gina.

upāyakauśalya mamaivarūpaṃ yat trīṇi yānānyupadarśayāmi |ekaṃ tu yānaṃ hi nayaś ca eka ekā ciyaṃ deśana nāyakānām || 2.69 ||

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68. It is but my skilfulness which prompts me to manifest three vehicles; for there is but one vehicle and one track; there is also but one instruction by the leaders.

vyapanehi kāṅkṣāṃ tatha saṃśayaṃ ca yeṣāṃ ca keṣāṃ ciha kāṅkṣa vidyate |ananyathāvādina lokanāyakā ekaṃ idaṃ yānu dvitīyu nāsti || 2.70 ||

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69. Remove all doubt and uncertainty; and should there be any who feel doubts, (let them know that) the Lords of the world speak the truth; this is the only vehicle, a second there is not.

ye cāpyabhūvan purimās tathāgatāḥ parinirvṛtā buddhasahasra neke |atītam adhvānam asaṃkhyakalpe teṣāṃ pramāṇaṃ na kadāci vidyate || 2.71 ||

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70. The former Tathâgatas also, living in the past for innumerable Æons, the many thousands of Buddhas who are gone to final rest, whose number can never be counted,

sarvehi tehi puruṣottamehi prakāśitā dharma bahū viśuddhāḥ |dṛṣṭāntakaiḥ kāraṇahetubhiś ca upāyakauśalyaśatair anekaiḥ || 2.72 ||

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71. Those highest of men have all of them revealed most holy laws by means of illustrations, reasons, and arguments, with many hundred proofs of skilfulness.

sarve ca te darśayi ekayānamekaṃ ca yānaṃ avatārayanti |(34,1) ekasmi yāne paripācayanti acintiyā prāṇisahasrakoṭyaḥ || 2.73 ||

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72. And all of them have manifested but one vehicle and introduced but one on earth; by one vehicle have they led to full ripeness inconceivably many thousands of kotis of beings.

anye upāyā vividhā jinānāṃ yehī prakāśentimamagradharmam |jñātvādhimuktiṃ tatha āśayaṃ ca tathāgatā loki sadevakasmin || 2.74 ||

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73. Yet the Ginas possess various and manifold means through which the Tathâgata reveals to the world, including the gods, superior enlightenment, in consideration of the inclinations and dispositions (of the different beings).

ye cāpi sattvās tahi teṣa saṃmukhaṃ śṛṇvanti dharmaṃ atha vā śrutāvinaḥ |dānaṃ ca dattaṃ caritaṃ ca śīlaṃ kṣāntyā ca saṃpādita sarvacaryāḥ || 2.75 ||

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74. And all in the world who are hearing or have heard the law from the mouth of the Tathâgatas, given alms, followed the moral precepts, and patiently accomplished the whole of their religious duties;

vīryeṇa dhyānena kṛtādhikārāḥ prajñāya vā cintita eti dharmāḥ |vividhāni puṇyāni kṛtāni yehi te sarvi bodhāya abhūṣi lābhinaḥ || 2.76 ||

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75. Who have acquitted themselves in point of zeal and meditation, with wisdom reflected on those laws, and performed several meritorious actions, have all of them reached enlightenment.

parinirvṛtānāṃ ca jināna teṣāṃ ye śāsane kecidabhūṣi sattvāḥ |kṣāntā ca dāntā ca vinīta tatra te sarvi bodhāya abhūṣi lābhinaḥ || 2.77 ||

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76. And such beings as were living patient, subdued, and disciplined, under the rule of the Ginas of those times, have all of them reached enlightenment.

ye cāpi dhātūna karonti pūjāṃ jināna teṣāṃ parinirvṛtānām |ratnāmayān stūpasahasra nekān suvarṇarūpyasya ca sphāṭikasya || 2.78 ||

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77. Others also, who paid worship to the relics of the departed Ginas, erected many thousands of Stûpas made of gems, gold, silver, or crystal,

ye cāśmagarbhasya karonti stūpān karketanāmuktamayāṃś ca kecit |vaiḍūryaśreṣṭhasya tathendranīlān te sarvi bodhāya abhūṣi lābhinaḥ || 2.79 ||

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78.Or built Stûpas of emerald, cat's eye, pearls, egregious lapis lazuli, or sapphire; they have all of them reached enlightenment.

ye cāpi śaileṣu karonti stūpān ye candanānām agurusya kecit |ye devadārūsya karonti stūpān ye dārusaṃghātamayāṃś ca kecit || 2.80 ||

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79. And those who erected Stûpas from marble, sandal-wood, or eagle-wood; constructed Stûpas from Deodar or a combination of different sorts of timber;

(35,1) iṣṭāmayān mṛttikasaṃcitān vā prītāś ca kurvanti jināna stūpān |uddiśya ye pāṃsukarāśayo ’pi aṭavīṣu durgeṣu ca kārayanti || 2.81 ||

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80. And who in gladness of heart built for the Ginas Stûpas of bricks or clay; or caused mounds of earth to be raised in forests and wildernesses in dedication to the Ginas;

sikatāmayān vā puna kūṭa kṛtvā ye keciduddiśya jināna stūpān |kumārakāḥ krīḍiṣu tatra tatra te sarvi bodhāya abhūṣi lābhinaḥ || 2.82 ||

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81. The little boys even, who in playing erected here and there heaps of sand with the intention of dedicating them as Stûpas to the Ginas, they have all of them reached enlightenment.

ratnāmayā bimba tathaiva kecid dvātriṃśatīlakṣaṇarūpadhāriṇaḥ |uddiśya kārāpita yehi cāpi te sarvi bodhāya abhūṣi lābhinaḥ || 2.83 ||

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82. Likewise have all who caused jewel images to be made and dedicated, adorned with the thirty-two characteristic signs, reached enlightenment.

ye saptaratnāmaya tatra kecid ye tāmrikā vā tatha kāṃsikā vā |kārāpayīṣu sugatāna bimbā te sarvi bodhāya abhūṣi lābhinaḥ || 2.84 ||

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83. Others who had images of Sugatas made of the seven precious substances, of copper or brass, have all of them reached enlightenment.

sīsasya lohasya ca mṛttikāya vā kārāpayīṣu sugatāna vigrahān |ye pustakarmāmaya darśanīyāṃste sarvi bodhāya abhūṣi lābhinaḥ || 2.85 ||

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84. Those who ordered beautiful statues of Sugatas to be made of lead, iron, clay, or plaster have &c.

ye citrabhittīṣu karonti vigrahān paripūrṇagātrān śatapuṇyalakṣaṇān |likhetsvayaṃ cāpi likhāpayedvā te sarvi bodhāya abhūṣi lābhinaḥ || 2.86 ||

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85. Those who made images (of the Sugatas) on painted walls, with complete limbs and the hundred holy signs, whether they drew them themselves or had them drawn by others, have &c.

ye cāpi kecittahi śikṣamāṇāḥ krīḍāratiṃ cāpi vinodayantaḥ |nakhena kāṣṭhena kṛtāsi vigrahān bhittīṣu puruṣā ca kumārakā vā || 2.87 ||

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86. Those even, whether men or boys, who during the lesson or in play, by way of amusement, made upon the walls (such) images with the nail or a piece of wood,

sarve ca te kārūṇikā abhūvan sarve ’pi te tārayi prāṇikoṭyaḥ |(36,1) samādapentā bahubodhisatvāṃste sarvi bodhāya abhūṣi lābhinaḥ || 2.88 ||

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87. Have all of them reached enlightenment; they have become compassionate, and, by rousing many Bodhisattvas, have saved kotis of creatures.

dhātūṣu yaiś cāpi tathāgatānāṃ stūpeṣu vā mṛttikavigraheṣu vā |ālekhyabhittīṣv api pāṃsustūpe puṣpā ca gandhā ca pradatta āsīt || 2.89 ||

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88. Those who offered flowers and perfumes to the relics of the Tathâgatas, to Stûpas, a mound of earth, images of clay or drawn on a wall;

vādyā ca vādāpita yehi tatra bheryo ’tha śaṅkhāḥ paṭahāḥ sughoṣakāḥ |nirnāditā dundubhayaś ca yehi pūjāvidhānāya varāgrabodhinām || 2.90 ||

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89. Who caused musical instruments, drums, conch trumpets, and noisy great drums to be played, and raised the rattle of tymbals at such places in order to celebrate the highest enlightenment;

vīṇāś ca tālā paṇavāś ca yehi mṛdaṅga vaṃśā tuṇavā manojñāḥ |ekotsavā vā sukumārakā vā te sarvi bodhāya abhūṣi lābhinaḥ || 2.91 ||

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90. Who caused sweet lutes, cymbals, tabors, small drums, reed-pipes, flutes of ekonnada or sugar-cane to be made, have all of them reached enlightenment.

vādāpitā jhallariyo ’pi yehi jalamaṇḍakā carpaṭamaṇḍakā vā |sugatāna uddiśyatha pūjanārthaṃ gītaṃ sugītaṃ madhuraṃ manojñam || 2.92 ||

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91. Those who to celebrate the Sugatas made thoughts, one shall in course of time see kotis of Buddhas.

sarve ca te buddha abhūṣi loke kṛtvāna tāṃ bahuvidhadhātupūjām |kimalpakaṃ pi sugatāna dhātuṣu ekaṃ pi vādāpiya vādyabhāṇḍam || 2.93 ||

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92. They have all of them reached enlightenment. By paying various kinds of worship to the relics of the Sugatas, by doing but a little for the relics, by making resound were it but a single musical instrument;

puṣpeṇa caikena pi pūjayitvā ālekhyabhittau sugatāna bimbān |vikṣiptacittā pi ca pūjayitvā anupūrva drakṣyanti ca buddhakoṭyaḥ || 2.94 ||

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93. Or by worshipping were it but with a single flower, by drawing on a wall the images of the Sugatas, by doing worship were it even with distracted thoughts, one shall in course of time see kotis of Buddhas.

(37,1) yaiś cāñjalistatra kṛto ’pi stūpe paripūrṇa ekā talasaktikā vā |unnāmitaṃ śīrṣamabhūnmuhūrtamavanāmitaḥ kāyu tathaikavāram || 2.95 ||

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94. Those who, when in presence of a Stûpa, have offered their reverential salutation, be it in a complete form or by merely joining the hands; who, were it but for a single moment, bent their head or body;

namo ’stu buddhāya kṛtaikavāraṃ yehī tadā dhātudhareṣu teṣu |vikṣiptacittair api ekavāraṃ te sarvi prāptā imam agrabodhim || 2.96 ||

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95. And who at Stûpas containing relics have one single time said: Homage be to Buddha! albeit they did it with distracted thoughts, all have attained superior enlightenment.

sugatāna teṣāṃ tada tasmi kāle parinirvṛtānām atha tiṣṭhatāṃ vā |ye dharmanāmāpi śruṇiṃsu sattvās te sarvi bodhāya abhūṣi lābhinaḥ || 2.97 ||

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96. The creatures who in the days of those Sugatas, whether already extinct or still in existence, have heard no more than the name of the law, have all of them reached enlightenment.

anāgatā pī bahubuddhakoṭyo acintiyā yeṣu pramāṇu nāsti |te pī jinā uttamalokanāthāḥ prakāśayiṣyanti upāyametam || 2.98 ||

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97. Many kotis of future Buddhas beyond imagination and measure shall likewise reveal this device as Ginas and supreme Lords.

upāyakauśalyamanantu teṣāṃ bhaviṣyati lokavināyakānām |yenā vineṣyantiha prāṇakoṭyo bauddhasmi jñānasmi anāsravasmin || 2.99 ||

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98. Endless shall be the skilfulness of these leaders of the world, by which they shall educate kotis of beings to that Buddha-knowledge which is free from imperfection.

eko ’pi sattvo na kadāci teṣāṃ śrutvāna dharmaṃ na bhaveta buddhaḥ |praṇidhānametaddhi tathāgatānāṃ caritva bodhāya carāpayeyam || 2.100 ||

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99. Never has there been any being who, after hearing the law of those (leaders), shall not become Buddha; for this is the fixed vow of the Tathâgatas: Let me, by accomplishing my course of duty, lead others to enlightenment.

dharmāmukhā koṭisahasra neke prakāśayiṣyanti anāgate ’dhve |upadarśayanto imam ekayānaṃ vakṣyanti dharmaṃ hi tathāgatatve || 2.101 ||

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100. They are to expound in future days many thousand kotis of heads of the law; in their Tathâgataship they shall teach the law by showing the sole vehicle before-mentioned.

sthitikā hi eṣā sada dharmanetrī prakṛtiś ca dharmāṇa sadā prabhā[sate] |(38,1) viditva buddhā dvipadānam uttamā prakāśayiṣyanti mam ekayānam || 2.102 ||

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101. The line of the law forms an unbroken continuity and the nature of its properties is always manifest. Knowing this, the Buddhas, the highest of men, shall reveal this single vehicle.

dharmasthitiṃ dharmaniyāmatāṃ ca nityasthitāṃ loki imāmakampyām |buddhāś ca bodhiṃ pṛthivīya maṇḍe prakāśayiṣyanti upāyakauśalam || 2.103 ||

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102. They shall reveal the stability of the law, its being subjected to fixed rules, its unshakeable perpetuity in the world, the awaking of the Buddhas on the elevated terrace of the earth, their skilfulness.

daśasū diśāsū naradevapūjitās tiṣṭhanti buddhā yatha gaṅgavālikāḥ |sukhāpanārthaṃ iha sarvaprāṇināṃ te cāpi bhāṣantimamagrabodhim || 2.104 ||

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103. In all directions of space are standing Buddhas, like sand of the Ganges, honoured by gods and men; these also do, for the weal of all beings in the world, expound superior enlightenment.

upāyakauśalya prakāśayanti vividhāni yānānyupadarśayanti |ekaṃ ca yānaṃ paridīpayanti buddhā imāmuttamaśāntabhūmim || 2.105 ||

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104. Those Buddhas while manifesting skilfulness display various vehicles though, at the same time, indicating the one single vehicle: the supreme place of blessed rest.vious actions; with due regard to their strenuousness and vigour, as well as their inclination, the Buddhas impart their lights to them.

caritaṃ ca te jāniya sarvadehināṃ yathāśayaṃ yacca purā niṣevitam |vīryaṃ ca sthāmaṃ ca viditva teṣāṃ jñātvādhimuktiṃ ca prakāśayanti || 2.106 ||

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105. Acquainted as they are with the conduct of all mortals, with their peculiar dispositions and previous actions; with due regard to their strenuousness and vigour, as well as their inclination, the Buddhas impart their lights to them.

dṛṣṭāntahetūn bahu darśayanti bahukāraṇān jñānabalena nāyakāḥ |nānādhimuktāṃś ca viditva sattvān nānābhinirhārupadarśayanti || 2.107 ||

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106. By dint of knowledge the leaders produce many illustrations, arguments, and reasons; and considering how the creatures have various inclinations they impart various directions.

ahaṃ pi caitarhi jinendranāyako utpanna sattvāna sukhāpanārtham |saṃdarśayāmī ima buddhabodhiṃ nānābhinirhārasahasrakoṭibhiḥ || 2.108 ||

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107. And myself also, the leader of the chief Ginas, am now manifesting, for the weal of creatures now living, this Buddha enlightenment by thousands of kotis of various directions.

deśemi dharmaṃ ca bahuprakāraṃ adhimuktimadhyāśaya jñātva prāṇinām |saṃharṣayāmī vividhair upāyaiḥ pratyātmikaṃ jñānabalaṃ mamaitat || 2.109 ||

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108. I reveal the law in its multifariousness with regard to the inclinations and dispositions of creatures. I use different means to rouse each according to his own character. Such is the might of my knowledge.

ahaṃ pi paśyāmi daridrasattvān prajñāya puṇyehi ca viprahīṇān |(39,1) praskanna saṃsāri niruddha durge magnāḥ punar duḥkhaparaṃparāsu || 2.110 ||

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109. I likewise see the poor wretches, deficient in wisdom and conduct, lapsed into the mundane whirl retained in dismal places, plunged in affliction incessantly renewed.

tṛṣṇāvilagnāṃś camarīva bāle kāmair ihāndhīkṛta sarvakālam |na buddhameṣanti mahānubhāvaṃ na dharma mārganti dukhāntagāminam || 2.111 ||

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110. Fettered as they are by desire like the yak by its tail, continually blinded by sensual pleasure, they do not seek the Buddha, the mighty one; they do not seek the law that leads to the end of pain.

gatīṣu ṣaṭsu pariruddhacittāḥ kudṛṣṭidṛṣṭīṣu sthitā akampyāḥ |duḥkhātu duḥkhānupradhāvamānāḥ kāruṇya mahyaṃ balavantu teṣu || 2.112 ||

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111. Staying in the six states of existence, they are benumbed in their senses, stick unmoved to the low views, and suffer pain on pain. For those I feel a great compassion.

so ’haṃ viditvā tahi bodhimaṇḍe saptāha trīṇi paripūrṇa saṃsthitaḥ |arthaṃ vicintemimamevarūpaṃ ullokayan pādapam eva tatra || 2.113 ||

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112. On the terrace of enlightenment I have remained three weeks in full, searching and pondering on such a matter, steadily looking up to the tree there (standing).

prekṣāmi taṃ cānimiṣaṃ drumendraṃ tasyaiva heṣṭhe anucaṃkramāmi |āścaryajñānaṃ ca idaṃ viśiṣṭaṃ sattvāś ca mohāndha avidvasū ime || 2.114 ||

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113. Keeping in view that king of trees with anunwavering gaze I walked round at its foot (thinking): This law is wonderful and lofty, whereas creatures are blind with dulness and ignorance.

brahmā ca māṃ yācati tasmi kāle śakraś ca catvāri ca lokapālāḥ |maheśvaro īśvara eva cāpi marudgaṇānāṃ ca sahasrakoṭayaḥ || 2.115 ||

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114. Then it was that Brahma entreated me, and so did Indra, the four rulers of the cardinal points, Mahesvara, Îsvara, and the hosts of Maruts by thousands of kotis.

kṛtāñjalī sarvi sthitāḥ sagauravā arthaṃ ca cintemi kathaṃ karomi |ahaṃ ca bodhīya vadāmi varṇān ime ca duḥkhair abhibhūta sattvāḥ || 2.116 ||

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115. All stood with joined hands and respectful, while myself was revolving the matter in my mind (and thought): What shall I do? At the very time that I am uttering syllables, beings are oppressed with evils.

te mahya dharmaṃ kṣipi bālabhāṣitaṃ kṣipitva gaccheyurapāyabhūmim |śreyo mamā naiva kadāci bhāṣituṃ adyaiva me nirvṛtirastu śāntā || 2.117 ||

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116. In their ignorance they will not heed the law I announce, and in consequence of it they will ncur some penalty. It would be better were I never to speak. May my quiet extinction take place this very day!

(40,1) purimāṃś ca buddhān samanusmaranto upāyakauśalyu yathā ca teṣām |yaṃ nūna haṃ pi ima buddhabodhiṃ tridhā vibhajyeha prakāśayeyam || 2.118 ||

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117. But on remembering the former Buddhas and their skilfulness, (I thought): Nay, I also will manifest this tripartite Buddha-enlightenment.

evaṃ ca me cintitu eṣa dharmo ye cānye buddhā daśasu ddiśāsu |darśiṃsu te mahya tadātmabhāvaṃ sādhuṃ ti ghoṣaṃ samudīrayanti || 2.119 ||

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118. When I was thus meditating on the law, the other Buddhas in all the directions of space appeared to me in their own body and raised their voice, crying ‘Amen.

sādhū mune lokavināyakāgra anuttaraṃ jñānamihādhigamya |upāyakauśalyu vicintayanto anuśikṣase lokavināyakānām || 2.120 ||

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119. ‘Amen, Solitary, first Leader of the world! now that thou hast come to unsurpassed knowledge, and art meditating on the skilfulness of the leaders of the world, thou repeatest their teaching.

vayaṃ pi buddhāya paraṃ tadā padaṃ tṛdhā ca kṛtvāna prakāśayāmaḥ |hīnādhimuktā hi avidvasū narā bhaviṣyathā buddha na śraddadheyuḥ || 2.121 ||

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120. ‘We also, being Buddhas, will make clear the highest word, divided into three parts; for men (occasionally) have low inclinations, and might perchance from ignorance not believe (us, when we say), Ye shall become Buddhas.

tato vayaṃ kāraṇasaṃgraheṇa upāyakauśalya niṣevamāṇāḥ |phalābhilāṣaṃ parikīrtayantaḥ samādapemo bahubodhisattvān || 2.122 ||

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121. ‘Hence we will rouse many Bodhisattvas by the display of skilfulness and the encouraging of the wish of obtaining fruits.'

ahaṃ cudagrastada āsi śrutvā ghoṣaṃ manojñaṃ puruṣarṣabhāṇām |udagracitto bhaṇi teṣa tāyināṃ na mohavādī pravarā maharṣī || 2.123 ||

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122. And I was delighted to hear the sweet voice of the leaders of men; in the exultation of my heart I said to the blessed saints, ‘The words of the eminent sages are not spoken in vain.

ahaṃ pi evaṃ samudācariṣye yathā vadantī vidu lokanāyakāḥ |ahaṃ pi saṃkṣobhi imasmi dāruṇe utpanna sattvāna kaṣāyamadhye || 2.124 ||

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123. ‘I, too, will act according to the indications of the wise leaders of the world; having myself been born in the midst of the degradation of creatures, I have known agitation in this dreadful world.'

tato hyahaṃ śārisutā viditvā vārāṇasīṃ prasthitu tasmi kāle |(41,1) tahi pañcakānāṃ pravadāmi bhikṣuṇāṃ dharmaṃ upāyena praśāntabhūmim || 2.125 ||

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124. When I had come to that conviction, O son of Sâri, I instantly went to Benares, where I skilfully preached the law to the five Solitaries, that law which is the base of final beatitude.

tataḥ pravṛttaṃ mama dharmacakraṃ nirvāṇaśabdaś ca abhūṣi loke |arhantaśabdastatha dharmaśabdaḥ saṃghasya śabdaś ca abhūṣi tatra || 2.126 ||

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125. From that moment the wheel of my law has been moving, and the name of Nirvâna made its appearance in the world, as well as the name of Arhat, of Dharma, and Sangha.

bhāṣāmi varṣāṇi analpakāni nirvāṇabhūmiṃ cupadarśayāmi |saṃsāraduḥkhasya ca eṣa anto evaṃ vadāmī ahu nityakālam || 2.127 ||

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126. Many years have I preached and pointed to the stage of Nirvâna, the end of wretchedness and mundane existence. Thus I used to speak at all times.

yasmiṃś ca kāle ahu śāriputra paśyāmi putrān dvipadottamānām |ye prasthitā uttamamagrabodhiṃ koṭīsahasrāṇi analpakāni || 2.128 ||

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127. And when I saw, Sâriputra, the children of the highest of men by many thousands of kotis, numberless, striving after the supreme, the highest enlightenment;

upasaṃkramitvā ca mamaiva antike kṛtāñjalīḥ sarvi sthitāḥ sagauravāḥ |yehī śruto dharma jināna āsīt upāyakauśalyu bahuprakāram || 2.129 ||

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128. And when such as had heard the law of the Ginas, owing to the many-sidedness of (their) skilfulness, had approached me and stood before my face, all of them with joined hands, and respectful;

tato mamā etadabhūṣi tatkṣaṇaṃ samayo mamā bhāṣitum agradharmam |yasyāhamarthaṃ iha loki jātaḥ prakāśayāmī tamihāgrabodhim || 2.130 ||

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129. Then I conceived the idea that the time had come for me to announce the excellent law and to reveal supreme enlightenment, for which task I had been born in the world.

duḥśraddadhaṃ etu bhaviṣyate ’dya nimittasaṃjñāniha bālabuddhinām |adhimānaprāptāna avidvasūnāṃ ime tu śroṣyanti hi bodhisattvāḥ || 2.131 ||

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130. This (event) to-day will be hard to be understood by the ignorant who imagine they see here a sign, as they are proud and dull. But the Bodhisattvas, they will listen to me.

viśāradaś cāhu tadā prahṛṣṭaḥ saṃlīyanāṃ sarva vivarjayitvā |bhāṣāmi madhye sugatātmajānāṃ tāṃś caiva bodhāya samādapemi || 2.132 ||

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131. And I felt free from hesitation and highly cheered; putting aside all timidity, I began speaking in the assembly of the sons of Sugata, and roused them to enlightenment.

(42,1) saṃdṛśya caitādṛśabuddhaputrāṃstavāpi kāṅkṣā vyapanīta bheṣyati |ye cā śatā dvādaśime anāsravā buddhā bhaviṣyantimi loki sarve || 2.133 ||

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132. On beholding such worthy sons of Buddha (I said): Thy doubts also will be removed, and these twelve hundred (disciples) of mine, free from imperfections, will all of them become Buddhas.

yathaiva teṣāṃ purimāṇa tāyināṃ anāgatānāṃ ca jināna dharmatā |mamāpi eṣaiva vikalpavarjitā tathaiva haṃ deśayi adya tubhyam || 2.134 ||

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133. Even as the nature of the law of the former mighty saints and the future Ginas is, so is my law free from any doubtfulness, and it is such as I to-day preach it to thee.

kadāci kahiṃci kathaṃci loke utpādu bhoti puruṣarṣabhāṇām |utpadya cā loki anantacakṣuṣaḥ kadācidetādṛśu dharma deśayuḥ || 2.135 ||

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134. At certain times, at certain places, somehow do the leaders appear in the world, and after their appearance will they, whose view is boundless, at one time or another preach a similar law.

sudurlabho īdṛśu agradharmaḥ kalpāna koṭīnayutair api syāt |sudurlabhā īdṛśakāś ca sattvāḥ śratvāna ye śraddadhi agradharmam || 2.136 ||

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135. It is most difficult to meet with this superior law, even in myriads of kotis of Æons; very rare are the beings who will adhere to the superior law which they have heard from me.

audumbaraṃ puṣpa yathaiva durlabhaṃ kadāci kahiṃci kathaṃci dṛśyate |manojñarūpaṃ ca janasya tadbhavedāś caryu lokasya sadevakasya || 2.137 ||

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136. Just as the blossom of the glomerous fig-tree is rare, albeit sometimes, at some places, and somehow it is met with, as something pleasant to see for everybody, as a wonder to the world including the gods;

ataś ca āścaryataraṃ vadāmi śrutvāna yo dharmamimaṃ subhāṣitam |anumodi ekaṃ pi bhaṇeya vācaṃ kṛta sarvabuddhāna bhaveya pūjā || 2.138 ||

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137. (So wonderful) and far more wonderful is the law I proclaim. Any one who, on hearing a good exposition of it, shall cheerfully accept it and recite but one word of it, will have done honour to all Buddhas.

vyapanehi kāṅkṣāmiha saṃśayaṃ ca ārocayāmi ahu dharmarājā |samādapemi ahamagrabodhau na śrāvakāḥ kecidihāsti mahyam || 2.139 ||

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138. Give up all doubt and uncertainty in this respect; I declare that I am the king of the law (Dharmarâga); I am urging others to enlightenment, but I am here without disciples.

tava śāriputraitu rahasyu bhotu ye cāpi me śrāvaka mahya sarve |(43,1) ye bodhisattvāś ca ime pradhānā rahasyametanmama dhārayantu || 2.140 ||

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139. Let this mystery be for thee, Sâriputra, for all disciples of mine, and for the eminent Bodhisattvas, who are to keep this mystery.

kiṃ kāraṇaṃ pañcakaṣāyakāle kṣudrāś ca duṣṭāś ca bhavanti sattvāḥ |kāmair ihāndhīkṛta bālabuddhayo na teṣa bodhāya kadāci cittam || 2.141 ||

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140. For the creatures, when at the period of the five depravities, are vile and bad; they are blinded by sensual desires, the fools, and never turn their minds to enlightenment.

śrutvā ca yānaṃ mama etad ekaṃ prakāśitaṃ tena jinena āsīt |anāgate ’dhvāni bhrameyu sattvāḥ sūtraṃ kṣipitvā narakaṃ vrajeyuḥ || 2.142 ||

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141. (Some) beings, having heard this one and sole vehicle manifested by the Gina, will in days to come swerve from it, reject the Sûtra, and go down to hell.

lajjī śucī ye ca bhaveyu sattvāḥ saṃprasthitā uttamamagrabodhim |viśārado bhūtva vademi teṣām ekasya yānasya anantavarṇān || 2.143 ||

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142. But those beings who shall be modest and pure, striving after the supreme and the highest enlightenment, to them shall I unhesitatingly set forth the endless forms of this one and sole vehicle.

etādṛśī deśana nāyakānām upāyakauśalyamidaṃ variṣṭham |bahūhi saṃdhāvacanehi coktaṃ durbodhyametaṃ hi aśikṣitehi || 2.144 ||

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143. Such is the mastership of the leaders; that is, their skilfulness. They have spoken in many mysteries; hence it is difficult to understand (them).

tasmād dhi saṃdhāvacanaṃ vijāniyā buddhāna lokācariyāṇa tāyinām |jahitva kāṅkṣāṃ vijahitva saṃśayaṃ bhaviṣyathā buddha janetha harṣam || 2.145 ||

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144. Therefore try to understand the mystery of the Buddhas, the holy masters of the world; forsake all doubt and uncertainty: you shall become Buddhas; rejoice!

ity āryasaddharmapuṇḍarīke dharmaparyāye upāyakauśalyaparivarto nāma dvitīyaḥ ||

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(44,1)3: aupamyaparivartaḥ |

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CHAPTER III.A PARABLE.

atha khalv āyuṣmān śāriputras tasyāṃ velāyāṃ tuṣṭa udagra āttamanāḥ pramuditaḥ prītisaumanasyajāto yena bhagavāṃs tenāñjaliṃ praṇamya bhagavato ’bhimukho bhagavantam eva vyavalokayamāno bhagavantam etad avocat 
- āścaryādbhutaprāpto ’smi bhagavan audbilyaprāptaḥ idam evaṃrūpaṃ bhagavato ’ntikād ghoṣaṃ śrutvā | 
tat kasya hetoḥ? aśrutvaiva tāvad ahaṃ bhagavan idam evaṃrūpaṃ bhagavato ’ntikād dharmaṃ tadanyān bodhisattvān dṛṣṭvā bodhisattvānāṃ ca anāgate ’dhvani buddhanāma śrutvā atīva śocāmi atīva saṃtapye, bhraṣṭo ’smy evaṃrūpāt tathāgatajñānagocarād jñānadarśanāt | 
yadā cāhaṃ bhagavan abhīkṣṇaṃ gacchāmi parvatagirikandarāṇi vanaṣaṇḍānyārāmanadīvṛkṣamūlānyekāntāni divāvihārāya, tadāpy ahaṃ bhagavan yadbhūyastvena anenaiva vihāreṇa viharāmi | 
tulye nāma dharmadhātupraveśe vayaṃ bhagavatā hīnena yānena niryātitāḥ | 
evaṃ ca me bhagavaṃs tasmin samaye bhavati - asmākam evaiṣo ’parādhaḥ, naiva bhagavato ’parādhaḥ | 
tat kasya hetoḥ? saced bhagavān asmābhiḥ pratīkṣitaḥ syāt sāmutkarṣikīṃ dharmadeśanāṃ kathayamānaḥ, yadidam anuttarāṃ samyaksaṃbodhim ārabhya, teṣv eva vayaṃ bhagavan dharmeṣu niryātāḥ syāma | 
yatpunar bhagavan asmābhir anupasthiteṣu bodhisattveṣu saṃdhābhāṣyaṃ bhagavato ’jānamānais tvaramāṇaiḥ prathamabhāṣitaiva tathāgatasya dharmadeśanā śrutvodgṛhītā dhāritā bhāvitā cintitā manasikṛtā | 
so ’haṃ bhagavan ātmaparibhāṣaṇayaiva bhūyiṣṭhena rātriṃdivāny atināmayāmi | 
adyāsmi bhagavan nirvāṇaprāptaḥ | 
adyāsmi bhagavan parinirvṛtaḥ | 
adya me bhagavan arhattvaṃ prāptam | 
adyāhaṃ bhagavan bhagavataḥ putro jyeṣṭha auraso mukhato jāto dharmajo dharmanirmito dharmadāyādo dharmanirvṛttaḥ | 
apagataparidāho ’smyadya bhagavan imam evaṃrūpam adbhutadharmamaśrutapūrvaṃ bhagavato ’ntikād ghoṣaṃ śrutvā ||

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Then the venerable Sâriputra, 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 Tathâgata-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-recurring 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.

atha khalv āyuṣmān śāriputras tasyāṃ velāyāṃ bhagavantam ābhir gāthābhir adhyabhāṣata -

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And on that occasion the venerable Sâriputra addressed the Lord in the following stanzas:

āścaryaprāpto ’smi mahāvināyaka audbilyajāto imu ghoṣa śrutvā |kathaṃkathā mahya na bhūya kācit paripācito ’haṃ iha agrayāne || 3.1 ||

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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.

āścaryabhūtaḥ sugatāna ghoṣaḥ kāṅkṣāṃ ca śokaṃ ca jahāti prāṇinām |kṣīṇāsravasyo mama yaś ca śoko vigato ’sti sarvaṃ śruṇiyāna ghoṣam || 3.2 ||

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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).

divāvihāramanucaṃkramanto vanaṣaṇḍa ārāmatha vṛkṣamūlam |(45,1) girikandarāṃś cāupyupasevamāno anucintayāmī imam eva cintām || 3.3 ||

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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:

aho ’smi parivañcitu pāpacittaistulyeṣu dharmeṣu anāsraveṣu |yannāma traidhātuki agradharmaṃ na deśayiṣyāmi anāgate ’dhve || 3.4 ||

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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?

dvātriṃśatī lakṣaṇa mahya bhraṣṭā suvarṇavarṇacchavitā ca bhraṣṭā |balā vimokṣāś cimi sarvi riñcitā tulyeṣu dharmeṣu aho ’smi mūḍhaḥ || 3.5 ||

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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!

anuvyañjanā ye ca mahāmunīnāmaśīti pūrṇāḥ pravarā viśiṣṭāḥ |aṣṭādaśāveṇika ye ca dharmāste cāpi bhraṣṭā ahu vañcito ’smi || 3.6 ||

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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!'

dṛṣṭvā ca tvāṃ lokahitānukampī divāvihāraṃ parigamya caikaḥ |hā vañcito ’smīti vicintayāmi asaṅgajñānātu acintiyātaḥ || 3.7 ||

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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!'

rātriṃdivāni kṣapayāmi nātha bhūyiṣṭha so eva vicintayantaḥ |pṛcchāmi tāvad bhagavantam eva bhraṣṭo ’hamasmītyatha vā na veti || 3.8 ||

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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.

evaṃ ca me cintayato jinendra gacchanti rātriṃdiva nityakālam |dṛṣṭvā ca anyān bahubodhisattvān saṃvarṇitāṃllokavināyakena || 3.9 ||

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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,

śrutvā ca so ’haṃ imu buddhadharmaṃ saṃghāya etatkila bhāṣitaṃ ti |atarkikaṃ sūkṣmamanāsravaṃ ca jñānaṃ praṇetī jina bodhimaṇḍe || 3.10 ||

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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.'

(46,1) dṛṣṭīvilagno hyahamāsi pūrvaṃ parivrājakastīrthikasaṃmataś ca |tato mamā āśayu jñātva nātho dṛṣṭīvimokṣāya bravīti nirvṛtim || 3.11 ||

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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 Nirvâna, to detach me from perverted views.

vimucya tā dṛṣṭikṛtāni sarvaśaḥ śūnyāṃś ca dharmānahu sparśayitvā |tato vijānām yahu nirvṛto ’smi na cāpi nirvāṇamidaṃ pravucyati || 3.12 ||

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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.

yadā tu buddho bhavate ’grasattvaḥ puraskṛto naramaruyakṣarākṣasaiḥ |dvātriṃśatīlakṣaṇarūpadhārī aśeṣato nirvṛtu bhoti tatra || 3.13 ||

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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.

vyapanīta sarvāṇi mi manyitāni śrutvā ca ghoṣaṃ ahamadya nirvṛtaḥ |yadāpi vyākurvasi agrabodhau purato hi lokasya sadevakasya || 3.14 ||

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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 Nirvâna) before the world including the gods.

balavac ca āsīn mama chambhitatvaṃ prathamaṃ giraṃ śrutva vināyakasya |mā haiva māro sa bhaved viheṭhako abhinirmiṇitvā bhuvi buddhaveṣam || 3.15 ||

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15. When I first heard the voice of the Lord, I had a great terror lest it might be Mâra, the evil one, who on this occasion had adopted the disguise of Buddha.

yadā tu hetūhi ca kāraṇaiś ca dṛṣṭāntakoṭīnayutaiś ca darśitā |suparisthitā sā varabuddhabodhistato ’smi niṣkāṅkṣu śruṇitva dharmam || 3.16 ||

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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.

yadā ca me buddhasahasrakoṭyaḥ kīrteṣyatī tān parinirvṛtān jinān |yathā ca tair deśitu eṣa dharma upāyakauśalya pratiṣṭhihitvā || 3.17 ||

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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;

anāgatāś co bahu buddha loke tiṣṭhanti ye co paramārthadarśinaḥ |(47,1) upāyakauśalyaśataiś ca dharmaṃ nidarśayiṣyantyatha deśayanti ca || 3.18 ||

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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;

tathā ca te ātmana yādṛśī carī abhiniṣkramitvā prabhṛtīya saṃstutā |buddhaṃ ca te yādṛśu dharmacakraṃ tathā ca te ’vasthita dharmadeśanā || 3.19 ||

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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;

tataś ca jānām i na eṣa māro bhūtāṃ cariṃ darśayi lokanāthaḥ |na hyatra mārāṇa gatī hi vidyate mamaiva cittaṃ vicikitsaprāptam || 3.20 ||

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20. Then I was convinced: This is not Mâra; it is the Lord of the world, who has shown the true course; no Mâras can here abide. So then my mind (for a moment) was overcome with perplexity;

yadā tu madhureṇa gabhīravalgunā saṃharṣito buddhasvareṇa cāham |tadā mi vidhvaṃsita sarvasaṃśayā vicikitsa naṣṭā ca sthito ’smi jñāne || 3.21 ||

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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.

niḥsaṃśayaṃ bheṣyi tathāgato ’haṃ puraskṛto loki sadevake ’smin |saṃghāya vakṣye imu buddhabodhiṃ samādapento bahubodhisattvān || 3.22 ||

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22. I shall become a Tathâgata, undoubtedly, worshipped in the world including the gods; I shall manifest Buddha-wisdom, mysteriously rousing many Bodhisattvas.

evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat - ārocayāmi te śāriputra, prativedayāmi te asya sadevakasya lokasya purataḥ samārakasya sabrahmakasya saśramaṇabrāhmaṇikāyāḥ prajāyāḥ purataḥ | 
mayā tvaṃ śāriputra viṃśatīnāṃ buddhakoṭīnayutaśatasahasrāṇām antike paripācito ’nuttarāyāṃ samyaksaṃbodhau | 
mama ca tvaṃ śāriputra dīrgharātramanuśikṣito ’bhūt | 
sa tvaṃ śāriputra bodhisattvasaṃmantritena bodhisattvarahasyena iha mama pravacane upapannaḥ | 
sa tvaṃ śāriputra bodhisattvādhiṣṭhānena tatpaurvakaṃ caryāpraṇidhānaṃ bodhisattvasaṃmantritaṃ bodhisattvarahasyaṃ na samanusmarasi | 
nirvṛto ’smīti manyase | 
so ’haṃ tvāṃ śāriputra pūrvacaryāpraṇidhānajñānānubodhamanusmārayitukāma imaṃ saddharmapuṇḍarīkaṃ dharmaparyāyaṃ sūtrāntaṃ mahāvaipulyaṃ bodhisattvāvavādaṃ sarvabuddhaparigrahaṃ śrāvakāṇāṃ saṃprakāśayāmi ||

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api khalu punaḥ śāriputra, bhaviṣyasi tvamanāgate ’dhvani aprameyaiḥ kalpair acintyair apramāṇair bahūnāṃ tathāgatakoṭīnayutaśatasahasrāṇāṃ saddharmaṃ dhārayitvā vividhāṃ ca pūjāṃ kṛtvā imāmeva bodhisattvacaryāṃ paripūrya padmaprabho nāma tathāgato ’rhan samyaksaṃbuddho loke bhaviṣyasi (48,1) vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān ||

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tena khalu punaḥ śāriputra samayena tasya bhagavataḥ padmaprabhasya tathāgatasya virajaṃ nāma buddhakṣetraṃ bhaviṣyati samaṃ ramaṇīyaṃ prāsādikaṃ paramasudarśanīyaṃ pariśuddhaṃ ca sphītaṃ ca ṛddhaṃ ca kṣemaṃ ca subhikṣaṃ ca bahujananārīgaṇākīrṇaṃ ca maruprakīrṇaṃ ca vaiḍūryamayaṃ suvarṇasūtrāṣṭāpadanibaddham | 
teṣu ca aṣṭāpadeṣu ratnavṛkṣā bhaviṣyanti saptānāṃ ratnānāṃ puṣpaphalaiḥ satatasamitaṃ samarpitāḥ ||

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so ’pi śāriputra padmaprabhas tathāgato ’rhan samyaksaṃbuddhastrīṇyeva yānāny ārabhya dharmaṃ deśayiṣyati | 
kiṃcāpi śāriputra sa tathāgato na kalpakaṣāya utpatsyate, api tu praṇidhānavaśena dharmaṃ deśayiṣyati | 
mahāratnapratimaṇḍitaś ca nāma śāriputra sa kalpo bhaviṣyati | 
tatkiṃ manyase śāriputra kena kāraṇena sa kalpo mahāratnapratimaṇḍita ityucyate? 
ratnāni śāriputra buddhakṣetre bodhisattvā ucyante | 
te tasmin kāle tasyāṃ virajāyāṃ lokadhātau bahavo bodhisattvā bhaviṣyantyaprameyā asaṃkhyeyā acintyā atulyā amāpyā gaṇanāṃ samatikrāntā anyatra tathāgatagaṇanayā | 
tena kāraṇena sa kalpo mahāratnapratimaṇḍita ityucyate ||

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tena khalu punaḥ śāriputra samayena bodhisattvās tasmin buddhakṣetre yadbhūyasā ratnapadmavikrāmiṇo bhaviṣyanti | 
anādikarmikāś ca te bodhisattvā bhaviṣyanti | 
ciracaritakuśalamūlā bahubuddhaśatasahasracīrṇabrahmacaryāḥ, tathāgataparisaṃstutā buddhajñānābhiyuktā mahābhijñāparikarmanirjātāḥ sarvadharmanayakuśalā mārdavāḥ smṛtimantaḥ | 
bhūyiṣṭhena śāriputra evaṃrūpāṇāṃ bodhisattvānāṃ paripūrṇaṃ tadbuddhakṣetraṃ bhaviṣyati ||

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tasya khalu punaḥ śāriputra padmaprabhasya tathāgatasya dvādaśāntarakalpā āyuṣpramāṇaṃ bhaviṣyati sthāpayitvā kumārabhūtatvam | 
teṣāṃ ca sattvānām aṣṭāntarakalpā āyuṣpramāṇaṃ bhaviṣyati | 
sa ca śāriputra padmaprabhas tathāgato dvādaśānām antarakalpānām atyayena dhṛtiparipūrṇaṃ nāma bodhisattvaṃ mahāsattvaṃ vyākṛtya anuttarāyāṃ samyaksaṃbodhau parinirvāsyati | 
ayaṃ bhikṣavo dhṛtiparipūrṇo bodhisattvo mahāsattvo mamānantaram anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyate | 
padmavṛṣabhavikrāmī nāma tathāgato ’rhan samyaksaṃbuddho loke bhaviṣyati vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devānāṃ ca manuṣyāṇāṃ ca buddho bhagavān | 
tasyāpi śāriputra padmavṛṣabhavikrāmiṇas tathāgatasya evaṃrūpam eva buddhakṣetraṃ bhaviṣyati ||

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tasya khalu punaḥ śāriputra padmaprabhasya tathāgatasya parinirvṛtasya dvātriṃśadantarakalpān saddharmaḥ sthāsyati | 
tatas tasya tasmin saddharme kṣīṇe dvātriṃśadantarakalpān saddharmapratirūpakaḥ sthāsyati ||

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atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

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bhaviṣyase śārisutā tuhaṃ pi anāgate ’dhvāni jinas tathāgataḥ | 
(49,1) padmaprabho nāma samantacakṣurvineṣyase prāṇisahasrakoṭyaḥ || 3.23 ||

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bahubuddhakoṭīṣu karitva satkriyāṃ caryābalaṃ tatra upārjayitvā |utpādayitvā ca daśo balāni spṛśiṣyase uttamamagrabodhim || 3.24 ||

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acintiye aparimitasmi kalpe prabhūtaratnastada kalpu bheṣyati |virajā ca nāmnā tada lokadhātuḥ kṣetraṃ viśuddhaṃ dvipadottamasya || 3.25 ||

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vaidūryasaṃstīrṇa tathaiva bhūmiḥ suvarṇasūtrapratimaṇḍitā ca |ratnāmayair vṛkṣaśatair upetā sudarśanīyaiḥ phalapuṣpamaṇḍitaiḥ || 3.26 ||

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smṛtimanta tasmin bahubodhisattvāḥ caryābhinirhārasukovidāś ca |ye śikṣitā buddhaśateṣu caryāṃ te tatra kṣetre upapadya santi || 3.27 ||

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so cejjinaḥ paścimake samucchraye kumārabhūmīmatināmayitvā |jahitva kāmānabhiniṣkamitvā spṛśiṣyate uttamamagrabodhim || 3.28 ||

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sama dvādaśā antarakalpa tasya bhaviṣyate āyu tadā jinasya |manujānapī antarakalpa aṣṭa āyuṣpramāṇaṃ tahi teṣa bheṣyati || 3.29 ||

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parinirvṛtasyāpi jinasya tasya dvātriṃśatiṃ antarakalpa pūrṇām |saddharma saṃsthāsyati tasmi kāle hitāya lokasya sadevakasya || 3.30 ||

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(50,1) saddharmi kṣīṇe pratirūpako ’sya dvātriṃśatī antarakalpa sthāsyati |śarīravaistārika tasya tāyinaḥ susatkṛto naramarutaiś ca nityam || 3.31 ||

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etādṛśaḥ so bhagavān bhaviṣyati prahṛṣṭa tvaṃ śārisutā bhavasva |tvam eva so tādṛśako bhaviṣyasi anābhibhūto dvipadānamuttamaḥ || 3.32 ||

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atha khalu tāś catasraḥ parṣado bhikṣubhikṣuṇyupāsakopāsikā devanāgayakṣagandharvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyā āyuṣmataḥ śāriputrasyedaṃ vyākaraṇam anuttarāyāṃ samyaksaṃbodhau bhagavato ’ntikāt saṃmukhaṃ śrutvā tuṣṭā udagrā āttamanasaḥ pramuditāḥ prītisaumanasyajātāḥ svakasvakaiś cīvarair bhagavantam abhicchādayām āsuḥ | 
śakraś ca devānām indro brahmā ca sahāṃpatiranyāś ca devaputraśatasahasrakoṭyo bhagavantaṃ divyair vastrair abhicchādayām āsuḥ | 
divyaiś ca māndāravair mahāmāndaravaiś ca puṣpair abhyavakiranti sma | 
divyāni ca vastrāṇyuparyantarīkṣe bhrāmayanti sma | 
divyāni ca tūryaśatasahasrāṇi dundubhayaś coparyantarīkṣe parāhananti sma | 
mahāntaṃ ca puṣpavarṣam abhipravarṣayitvā evaṃ ca vācaṃ bhāṣante sma 
- pūrvaṃ bhagavatā vārāṇasyāmṛṣipatane mṛgadāve dharmacakraṃ pravartitam | 
idaṃ punar bhagavatā adya anuttaraṃ dvitīyaṃ dharmacakraṃ pravartitam | 
te ca devaputrāstasyāṃ velāyām imā gāthā abhāṣanta -

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dharmacakraṃ pravartesi loke apratipudgala |vārāṇasyāṃ mahāvīra skandhānām udayaṃ vyayam || 3.33 ||

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prathamaṃ pravartitaṃ tatra dvitīyamiha nāyaka |duḥśraddadheya yasteṣāṃ deśito ’dya vināyaka || 3.34 ||

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bahu dharmaḥ śruto ’smābhiarlokanāthasya saṃmukham |na cāyamīdṛśo dharmaḥ śrutapūrvaḥ kadācana || 3.35 ||

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anumodāma mahāvīra saṃdhābhāṣyaṃ maharṣiṇaḥ |yathārtho vyākṛto hyeṣa śāriputro viśāradaḥ || 3.36 ||

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vayamapyedṛśāḥ syāmo buddhā loke anuttarāḥ |saṃdhābhāṣyeṇa deśento buddhabodhim anuttarām || 3.37 ||

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yacchrutaṃ kṛtamasmābhir asmiṃlloke paratra vā |ārāgitaś ca yadbuddhaḥ prārthanā bhotu bodhaye || 3.38 ||

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(51,1) atha khalv āyuṣmān śāriputro bhagavantam etad avocat 
- niṣkāṅkṣo ’smi bhagavan vigatakathaṃkatho bhagavato ’ntikāt saṃmukham idam ātmano vyākaraṇaṃ śrutvā anuttarāyāṃ samyaksaṃbodhau | 
yāni ca imāni bhagavan dvādaśa vaśībhūtaśatāni bhagavatā pūrvaṃ śaikṣabhūmau sthāpitāni evamavavaditāni evamanuśiṣṭānyabhūvan etatparyavasāno me bhikṣavo dharmavinayo yadidaṃ jātijarāvyādhimaraṇaśokasamatikramo nirvāṇasamavasaraṇaḥ | 
ime ca bhagavan dve bhikṣusahasre śaikṣāśaikṣāṇāṃ bhagavataḥ śrāvakāṇāṃ sarveṣām ātmadṛṣṭibhavadṛṣṭivibhavadṛṣṭisarvadṛṣṭivivarjitānāṃ nirvāṇabhūmisthitāḥ smaḥ ityātmanaḥ saṃjānatām, te bhagavato ’ntikādimam evaṃrūpamaśrutapūrvaṃ dharma śrutvā kathaṃkathāmāpannāḥ | 
tatsādhu bhagavān bhāṣatām eṣāṃ bhikṣūṇāṃ kaukṛtyavinodanārtha yathā bhagavannetāś catasraḥ parṣado niṣkāṅkṣā nirvicikitsā bhaveyuḥ ||

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evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat 
- nanu te mayā śāriputra pūrvam evākhyātaṃ yathā nānābhinirhāranirdeśavividhahetukāraṇanidarśanārambaṇaniruktyupāyakauśalyair nānādhimuktānāṃ sattvānāṃ nānādhātvāśayānām āśayaṃ viditvā tathāgato ’rhan samyaksaṃbuddho dharmaṃ deśayati | 
imāmevānuttarāṃ samyaksaṃbodhim ārabhya sarvadharmadeśanābhir bodhisattvayānam eva samādāpayati | 
api tu khalu punaḥ śāriputra aupamyaṃ te kariṣyāmi asyaivārthasya bhūyasyā mātrayā saṃdarśanārtham | 
tat kasya hetoḥ? upamayā iha ekatyā vijñapuruṣā bhāṣitasyārtham ājānanti ||

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tadyathāpi nāma śāriputra iha syāt kasmiṃścid eva grāme vā nagare vā nigame vā janapade vā janapadapradeśe vā rāṣṭre vā rājadhānyāṃ vā gṛhapatirjīrṇo vṛddho mahallako ’bhyatītavayo ’nuprāpta āḍhyo mahādhano mahābhogaḥ | 
mahaccāsya niveśanaṃ bhaved ucchritaṃ ca vistīrṇaṃ ca cirakṛtaṃ ca jīrṇaṃ ca dvayorvā trayāṇāṃ vā caturṇāṃ vā pañcānāṃ vā prāṇiśatānām āvāsaḥ | 
ekadvāraṃ ca tanniveśanaṃ bhavet | 
tṛṇasaṃchannaṃ ca bhavet | 
vigalitaprāsādaṃ ca bhavet | 
pūtistambhamūlaṃ ca bhavet | 
saṃśīrṇakuḍyakaṭalepanaṃ ca bhavet | 
tacca sahasaiva mahātāgniskandhena sarvapārśveṣu sarvāvantaṃ niveśanaṃ pradīptaṃ bhavet | 
tasya ca puruṣasya bahavaḥ kumārakāḥ syuḥ pañca vā daśa vā viṃśatirvā | 
sa ca puruṣas tasmān niveśanād bahirnirgataḥ syāt ||

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atha khalu śāriputra sa puruṣastaṃ svakaṃ niveśanaṃ mahātāgniskandhena samantāt 
saṃprajvalitaṃ dṛṣṭvā bhītastrasta udvignacitto bhavet, evaṃ cānuvicintayet - pratibalo ’hamanena mahatāgniskandhenāsaṃspṛṣṭo ’paridagdhaḥ kṣipram eva svastinā asmād gṛhādādīptād dvāreṇa nirgantuṃ nirdhāvitum | 
api tu ya ime mamaiva putrā bālakāḥ kumārakā asminneva niveśane ādīpte tais taiḥ krīḍanakaiḥ krīḍanti ramanti paricārayanti, imaṃ cāgāramādīptaṃ na jānanti na budhyante na vidanti na cetayanti nodvegamāpadyante, saṃt apy amānā apy anena mahatāgniskandhena mahatā ca duḥkhaskandhena spṛṣṭāḥ samānā na duḥkhaṃ manasi kurvanti, nāpi nirgamanamanasikāramutpādayanti ||

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(52,1) sa ca śāriputra puruṣo balavān bhaved bāhubalikaḥ | 
sa evam anuvicintayet - aham asmi balavān bāhubalikaś ca | 
yan nv ahaṃ sarvān imān kumārakān ekapiṇḍayitvā utsaṅgenādāya asmād gṛhān nirgamayeyam | 
sa punar evam anuvicintayet - idaṃ khalu niveśanam ekapraveśaṃ saṃvṛtadvāram eva | 
kumārakāś capalāś cañcalā bālajātīyāś ca | 
mā haiva paribhrameyuḥ | 
te ’nena mahatāgniskandhenānayavyasanamāpadyeran | 
yannūnamahametān saṃcodayayam | 
iti pratisaṃkhyāya tān kumārakānām antrayate sma 
- āgacchata bhavantaḥ kumārakāḥ, nirgacchata | 
ādīptamidaṃ gṛhaṃ mahatā agniskandhena | 
mā haivātraiva sarve ’nena mahatāgniskandhena dhakṣyatha, anayavyasanamāpatsyatha | 
atha khalu te kumārakā evaṃ tasya hitakāmasya puruṣasya tadbhāṣitaṃ nāvabudhyante nodvijanti notrasanti na saṃtrasanti na saṃtrāsamāpadyante, na vicintayanti na nirdhāvanti, nāpi jānanti na vijānanti kimetadādīptaṃ nāmeti | 
anyatra tena tenaiva dhāvanti vidhāvanti, punaḥ punaś ca taṃ pitaram avalokayanti | 
tat kasya hetoḥ? yathāpīdaṃ bālabhāvatvāt ||

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atha khalu sa puruṣa evamanuvicintayet - ādīptamidaṃ niveśanaṃ mahatāgniskandhena saṃpradīptam | 
mā haivāhaṃ ceme ca kumārakā ihaivānena mahātāgniskandhena anayavyasanamāpatsyāmahe | 
yan nv ahamupāyakauśalyenemān kumārakān asmād gṛhāt niṣkrāmayeyam | 
sa ca puruṣasteṣāṃ kumārakāṇām āśayajño bhavet, adhimuktiṃ ca vijānīyāt | 
teṣāṃ ca kumārakāṇām anekavidhānyanekāni krīḍanakāni bhaveyur vividhāni ca ramaṇīyakānīṣṭāni kāntāni priyāṇi manaāpāni, tāni ca durlabhāni bhaveyuḥ ||

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atha khalu sa puruṣasteṣāṃ kumārakāṇām āśayaṃ jānaṃstān kumārakānetad avocat 
- yāni tāni kumārakā yuṣmākaṃ krīḍanakāni ramaṇīyakānyāścaryādbhutāni, yeṣām alābhāt saṃt apy atha, nānāvarṇāni bahuprakārāṇi | 
tadyathā gorathakānyajarathakāni mṛgarathakāni | 
yāni bhavatāmiṣṭāni kāntāni priyāṇi manaāpāni | 
tāni ca mayā sarvāṇi bahinirveśanadvāre sthāpitāni yuṣmākaṃ krīḍanahetoḥ | 
āgacchantu bhavanto nirdhāvantvasmānniveśanāt | 
ahaṃ vo yasya yasya yenārtho yena prayojanaṃ bhaviṣyati, tasmai tasmai tatpradāsyāmi | 
āgacchata śīghraṃ teṣāṃ kāraṇam, nirdhāvata | 
atha khalu te kumārakās teṣāṃ krīḍanakānāṃ ramaṇīyakānām arthāya yathepsitānāṃ yathāsaṃkalpitānām iṣṭānāṃ kāntānāṃ priyāṇāṃ manaāpānāṃ nāmadheyāni śrutvā tasmād ādīptādagārāt kṣipramevārabdhavīryā balavatā javena anyonyamapratīkṣamāṇāḥ kaḥ prathamaṃ kaḥ prathamataramityanyonyaṃ saṃghaṭṭitakāyāstasmādādīptādagārāt kṣipram eva nirdhāvitāḥ ||

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atha sa puruṣaḥ kṣemasvastinā tān kumārakān nirgatān dṛṣṭvā abhayaprāptāniti viditvā ākāśe grāmacatvare upaviṣṭaḥ prītiprāmodyajāto nirupādāno vigatanīvaraṇo ’bhayaprāpto bhavet | 
atha khalu te kumārakā yena sa pitā tenopasaṃkrāman, upasaṃkramyaivaṃ vadeyuḥ - dehi nastāta tāni vividhāni krīḍanakāni ramaṇīyāni | 
tadyathā - gorathakānyajarathakāni mṛgarathakāni | 
atha khalu śāriputra sa puruṣasteṣāṃ svakānāṃ putrāṇāṃ vātajavasaṃpannān (53,1) gorathakānevānuprayacchet saptaratnamayān savedikān sakiṅkiṇījālābhipralambitānuccān pragṛhītānāścaryādbhutaratnālaṃkṛtān ratnadāmakṛtaśobhān puṣpamālyālaṃkṛtāṃstūlikāgoṇikāstaraṇān dūṣyapaṭapratyāstīrṇānubhayato lohitopadhānān śvetaiḥ prapāṇḍaraiḥ śīghrajavair goṇair yojitān bahupuruṣaparigṛhītān | 
savaijayantān gorathakāneva vātabalajavasaṃpannānekavarṇānekavidhānekaikasya dārakasya dadyāt | 
tat kasya hetoḥ? tathā hi śāriputra sa puruṣa āḍhyaś ca bhavenmahādhanaś ca prabhūtakoṣṭhāgāraś ca | 
sa evaṃ manyeta - alaṃ ma eṣāṃ kumārakāṇām anyair yānair dattair iti | 
tat kasya hetoḥ? sarva evaite kumārakā mamaiva putrāḥ, sarve ca me priyā manaāpāḥ | 
saṃvidyante ca me imānyevaṃrūpāṇi mahāyānāni | 
samaṃ ca mayaite kumārakāḥ sarve cintayitavyā na viṣamam | 
aham api bahukoṣakoṣṭhāgāraḥ | 
sarvasattvānām apy ahamimānyevaṃrūpāṇi mahāyānāni dadyām, kimaṅga punaḥ svakānāṃ putrāṇām | 
te ca dārakās tasmin samaye teṣu mahāyāneṣv abhir uhya āścaryādbhutaprāptā bhaveyuḥ | 
tatkiṃ manyase śāriputra mā haiva tasya puruṣasya mṛṣāvādaḥ syāt, yena teṣāṃ dārakāṇāṃ pūrvaṃ trīṇi yānānyupadarśayitvā paścāt sarveṣāṃ mahāyānānyeva dattāni, udārayānānyeva dattāni?

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śāriputra āha - na hyetad bhagavan, na hyetat sugata | 
anenaiva tāvad bhagavan kāraṇena sa puruṣo na mṛṣāvādī bhaved yattena puruṣeṇopāyakauśalyena te dārakāstasmādādīptād gṛhānniṣkāsitāḥ, jīvitena ca abhicchāditāḥ | 
tat kasya hetoḥ? ātmabhāvapratilambhenaiva bhagavan sarvakrīḍanakāni labdhāni bhavanti | 
yady api tāvad bhagavan sa puruṣasteṣāṃ kumārakāṇām ekaratham api na dadyāt, tathāpi tāvad bhagavan sa puruṣo na mṛṣāvādī bhavet | 
tat kasya hetoḥ? tathā hi bhagavaṃstena puruṣeṇa pūrvam eva evamanuvicintitam - upāyakauśalyena ahamimān kumārakāṃstasmānmahato duḥkhaskandhāt parimocayiṣyāmīti | 
anenāpi bhagavan paryāyeṇa tasya puruṣasya na mṛṣāvādo bhavet | 
kaḥ punar vādo yattena puruṣeṇa prabhūtakośakoṣṭhāgāramastīti kṛtvā putrapriyatām eva manyamānena ślāghamānenaikavarṇānyekayānāni dattāni, yaduta mahāyānāni | 
nāsti bhagavaṃs tasya puruṣasya mṛṣāvādaḥ ||

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evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat 
- sādhu sādhu śāriputra | 
evametacchāriputra, evametad yathā vadasi | 
evam eva śāriputra tathāgato ’rhan samyaksaṃbuddhaḥ sarvabhayavinivṛttaḥ sarvopadravopāyāsopasargaduḥkhadaurmanasyāvidyāndhakāratamastimirapaṭalaparyavanāhebhyaḥ sarveṇa sarvaṃ sarvathā vipramuktaḥ | 
tathāgato jñānabalavaiśāradyāveṇikabuddhadharmasamanvāgataḥ ṛddhibalenātibalavāṃllokapitāḥ, mahopāyakauśalyajñānaparamapāramitāprāpto mahākāruṇiko ’parikhinnamānaso hitaiṣī anukampakaḥ | 
sa traidhātuke mahatā duḥkhadaurmanasyaskandhena ādīptajīrṇapaṭalaśaraṇaniveśanasadṛśa utpadyate sattvānāṃ jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāvidyāndhakāratamastimirapaṭalaparyavanāhapratiṣṭhānāṃ rāgadveṣamohaparimocanahetor anuttarāyāṃ (54,1) samyaksaṃbodhau samādāpanahetoḥ | 
sa utpannaḥ samānaḥ paśyati sattvān dahyataḥ pacyamānāṃst apy amānān parit apy amānān jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsaiḥ, paribhoganimittaṃ ca kāmahetunidānaṃ ca anekāvidhāni duḥkhāni pratyanubhavanti | 
dṛṣṭadhārmikaṃ ca paryeṣṭinidānaṃ parigrahanidānaṃ sāṃparāyikaṃ narakatiryagyoniyamalokeṣv anekavidhāni duḥkhāni pratyanubhaviṣyanti | 
devamanuṣyadāridryamaniṣṭasaṃyogamiṣṭavinābhāvikāni ca duḥkhāni pratyanubhavanti | 
tatraiva ca duḥkhaskandhe parivartamānāḥ krīḍanti ramante paricārayanti notrasanti na saṃtrasanti na saṃtrāsamāpadyante na budhyante na cetayanti nodvijanti na niḥsaraṇaṃ paryeṣante | 
tatraiva ca ādīptāgārasadṛśe traidhātuke ’bhir amanti, tena tenaiva vidhāvanti | 
tena ca mahatā duḥkhaskandhena abhyāhatā na duḥkhamanasikārasaṃjñāmutpādayanti ||

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tatra śāriputra tathāgata evaṃ paśyati - ahaṃ khalv eṣāṃ sattvānāṃ pitā | 
mayā hyete sattvā asmādevaṃrūpānmahato duḥkhaskandhāt parimocayitavyāḥ, mayā caiṣāṃ sattvānām aprameyamacintyaṃ buddhajñānasukhaṃ dātavyam, yenaite sattvāḥ krīḍiṣyanti ramiṣyanti paricārayiṣyanti, vikrīḍitāni ca kariṣyanti ||

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tatra śāriputra tathāgata evaṃ paśyati - sacedahaṃ jñānabalo ’smīti kṛtvā ṛddhibalo ’smīti kṛtvā anupāyenaiṣāṃ sattvānāṃ tathāgatajñānabalavaiśāradyāni saṃśrāvayeyam, naite sattvā ebhir dharbhair niryāyeyuḥ | 
tat kasya hetoḥ? adhyavasitā hyamī sattvāḥ pañcasu kāmaguṇeṣu traidhātukaratyām | 
aparimuktā jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsebhyaḥ | 
dahyante pacyante t apy ante parit apy ante | 
anirdhāvitāstraidhātukādādīptajīrṇapaṭalaśaraṇaniveśanasadṛśāt katham ete buddhajñānaṃ paribhotsyante?

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tatra śāriputra tathāgato yadyathāpi nāma sa puruṣo bāhubalikaḥ sthāpayitvā bāhubalam, upāyakauśalyena tān kumārakāṃstasmādādīptādagārānniṣkāsayet, niṣkāsayitvā sa teṣāṃ paścād udārāṇi mahāyānāni dadyāt, evam eva śāriputra tathāgato ’pyarhan samyaksaṃbuddhas tathāgatajñānabalavaiśāradyasamanvāgataḥ sthāpayitvā tathāgatajñānabalavaiśāradyam, upāyakauśalyajñānenādīptajīrṇapaṭalaśaraṇaniveśanasadṛśāt traidhātukāt sattvānāṃ niṣkāsanahetostrīṇi yānānyupadarśayati yadut śrāvakayānaṃ pratyekabuddhayānaṃ bodhisattvayānam iti | 
tribhiś ca yānaiḥ sattvāṃllobhayati, evaṃ caiṣāṃ vadati - mā bhavanto ’sminn ādīptāgārasadṛśe traidhātuke ’bhir amadhvaṃ hīneṣu rūpaśabdagandharasasparśeṣu | 
atra hi yūyaṃ traidhātuke ’bhir atāḥ pañcakāmaguṇasahagatayā tṛṣṇayā dahyatha t apy atha parit apy atha | 
nirdhāvadhvamasmāt traidhātukāt | 
trīṇi yānānyanuprāpsyatha yadidaṃ śrāvakayānaṃ pratyekabuddhayānaṃ bodhisattvayānam iti | 
ahaṃ vo ’tra sthāne pratibhūḥ | 
ahaṃ vo dāsyāmyetāni trīṇi yānāni | 
abhiyujyadhve traidhātukānni ’saraṇahetoḥ | 
evaṃ caitāṃllobhayāmi - etāni bhoḥ sattvā yāni āryāṇi ca āryapraśastāni ca mahāramaṇīyakasamanvāgatāni ca | 
akṛpaṇametair bhavantaḥ krīḍiṣyatha ramiṣyatha paricārayiṣyatha | 
indriyabalabodhyaṅgadhyānavimokṣasamādhisamāpattibhiś ca mahatīṃ ratiṃ pratyanubhaviṣyatha | 
mahatā ca sukhasaumanasyena samanvāgatā bhaviṣyatha ||

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(55,1) tatra śāriputra ye sattvāḥ paṇḍitajātīyā bhavanti, te tathāgatasya lokapiturabhiśraddadhanti | 
abhiśraddadhitvā ca tathāgataśāsane ’bhiyujyante udyogam āpadyante | 
tatra kecit sattvā paraghoṣaśravānugamanam ākāṅkṣamāṇā ātmaparinirvāṇahetoścaturāryasatyānubodhāya tathāgataśāsane ’bhiyujyante | 
te ucyante śrāvakayānam ākāṅkṣamāṇāḥ traidhātukān nirdhāvanti | 
tadyathāpi nāma tasmād ādīptādagārādanyatare dārakā mṛgaratham ākāṅkṣamāṇā nirdhāvitāḥ | 
anye sattvā anācāryakaṃ jñānaṃ damaśamathamākāṅkṣamāṇā ātmaparinirvāṇahetorhetupratyayānubodhāya tathāgataśāsane ’bhiyujyante, te ucyante pratyekabuddhayānamākāṅkṣamāṇāstraidhātukānnirdhāvanti | 
tadyathāpi nāma tasmād ādīptādagārādanyatare dārakā ajarathamāṅkṣamāṇā nirdhāvitāḥ | 
apare punaḥ sattvāḥ sarvajñajñānaṃ buddhajñānaṃ svayaṃbhūjñānamanācāryakaṃ jñānamākāṅkṣamāṇā bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya devānāṃ ca manuṣyāṇāṃ ca sarvasattvaparinirvāṇahetos tathāgatajñānabalavaiśāradyānubodhāya tathāgataśāsane ’bhiyujyante | 
te ucyante mahāyānam ākāṅkṣamāṇās traidhātukān nirdhāvanti | 
tena kāraṇenocyante bodhisattvā mahāsattvā iti | 
tadyathāpi nāma tasmād ādīptādagārādanyatare dārakā gorathamākāṅkṣamāṇānirdhāvitāḥ | 
tadyathāpi nāma śāriputra sa puruṣastān kumārakāṃs tasmād ādīptādagārān nirdhāvitān dṛṣṭvā kṣemasv astibhyāṃ parimuktānabhayaprāptān iti viditvā ātmānaṃ ca mahādhanaṃ viditvā teṣāṃ dārakāṇām ekam eva yānamudāramanuprayacchet, evam eva śāriputra tathāgato ’pyarhan samyaksaṃbuddho yadā paśyati - anekāḥ sattvakoṭīstraidhātukāt parimuktā duḥkhabhayabhairavopadravaparimuktās tathāgataśāsanadvāreṇa nirdhāvitāḥ parimuktāḥ sarvabhayopadravakāntārebhyaḥ | 
nirvṛtisukhaprāptāḥ nirvṛtisukhāprāptāḥ | 
tānetān śāriputra tasmin samaye tathāgato ’rhan samyaksaṃbuddhaḥ prabhūto mahājñānabalavaiśāradyakośa iti viditvā sarve caite mamaiva putrā iti jñātvā buddhayānenaiva tān sattvān parinirvāpayati | 
na ca kasyacit sattvasya pratyātmikaṃ parinirvāṇaṃ vadati | 
sarvāṃś ca tān sattvāṃs tathāgataparinirvāṇena mahāparinirvāṇena parinirvāpayati | 
ye cāpi te śāriputra sattvās traidhātukāt parimuktā bhavanti, teṣāṃ tathāgato dhyānavimokṣasamādhisamāpattīrāryāṇi paramasukhāni krīḍanakāni ramaṇīyakāni dadāti, sarvāṇyetānyekavarṇāni | 
tadyathāpi nāma śāriputra tasya puruṣasya na mṛṣāvādo bhavet, yena trīṇi yānāny upadarśayitvā teṣāṃ kumārakāṇām ekam eva mahāyānaṃ sarveṣāṃ dattaṃ saptaratnamayaṃ sarvālaṃkāravibhūṣitam ekavarṇam eva udārayānam eva sarveṣām agrayānam eva dattaṃ bhavet | 
evam eva śāriputra tathāgato ’pyarhan samyaksaṃbuddho na mṛṣāvādī bhavati, yena pūrvamupāyakauśalyena trīṇi yānānyupadarśayitvā paścānmahāyānenaiva sattvān parinirvāpayati | 
tat kasya hetoḥ? tathāgato hi śāriputra prabhūtajñānabalavaiśāradyakośakoṣṭhāgārasamanvāgataḥ pratibalaḥ sarvasattvānāṃ sarvajñajñānasahagataṃ (56,1) dharmamupadarśayitum | 
anenāpi śāriputra paryāyeṇaivaṃ veditavyam, yathā upāyakauśalyajñānābhinirhārais tathāgata ekam eva mahāyānaṃ deśayati ||

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atha khalu bhagavāṃs tasyāṃ velāyām imā gāthā abhāṣata -

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yathā hi puruṣasya bhaved agāraṃ jīrṇaṃ mahantaṃ ca sudurbalaṃ ca |viśīrṇa prāsādu tathā bhaveta stambhāś ca mūleṣu bhaveyu pūtikāḥ || 3.39 ||

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gavākṣaharmyā galitaikadeśā viśīrṇa kuḍayaṃ kaṭalepanaṃ ca |jīrṇu pravṛddhoddhṛtavedikaṃ ca tṛṇacchadaṃ sarvata opatantam || 3.40 ||

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śatāna pañcāna anūnakānāṃ āvāsu so tatra bhaveta prāṇinām |bahūni cā niṣkuṭasaṃkaṭāni uccārapūrṇāni jugupsitāni || 3.41 ||

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gopānasī vigalita tatra sarvā kuḍayāś ca bhittīś ca tathaiva srastāḥ |gṛdhrāṇa koṭyo nivasanti tatra pārāvatolūka tathānyapakṣiṇaḥ || 3.42 ||

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āśīviṣā dāruṇa tatra santi deśapradeśeṣu mahāviṣogrāḥ |vicitrikā vṛścikamūṣikāś ca etāna āvāsu suduṣṭaprāṇinām || 3.43 ||

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deśe ca deśe amanuṣya bhūyo uccāraprasrāvavināśitaṃ ca |kṛmikīṭakhadyotakapūritaṃ ca śvabhiḥ śṛgālaiś ca nināditaṃ ca || 3.44 ||

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bheruṇḍakā dāruṇā tatra santi manuṣyakuṇapāni ca bhakṣayantaḥ |teṣāṃ ca niryāṇu pratīkṣamāṇāḥ śvānāḥ śṛgālāś ca vasantyaneke || 3.45 ||

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(57,1) te durbalā nitya kṣudhābhibhūtā deśeṣu deśeṣu vikhādamānāḥ |kalahaṃ karontāś ca ninādayanti subhair avaṃ tadgṛhamevarūpam || 3.46 ||

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suraudracittā pi vasanti yakṣā manuṣyakuṇapāni vikaḍḍhamānāḥ |deśeṣu deśeṣu vasanti tatra śatāpadī gonasakāś ca vyālāḥ || 3.47 ||

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deśeṣu deśeṣu ca nikṣipanti te potakānyālayanāni kṛtvā |nyastāni nyastāni ca tāni teṣāṃ te yakṣa bhūyo paribhakṣayanti || 3.48 ||

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yadā ca te yakṣa bhavanti tṛptāḥ parasattva khāditva suraudracittāḥ |parasattvamāṃsaiḥ paritṛptagātrāḥ kalahaṃ tadā tatra karonti tīvram || 3.49 ||

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vidhvastaleneṣu vasanti tatra kumbhāṇḍakā dārūṇaraudracittāḥ |vitastimātrās tatha hastamātrā dvihastamātrāścanucaṃkramanti || 3.50 ||

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te cāpi śvānān parigṛhya pādair uttānakān kṛtva tathaiva bhūmau |grīvāsu cotpīḍya vibhartsayanto vyābādhayantaś ca ramanti tatra || 3.51 ||

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nānāś ca kṛṣṇāś ca tathaiva durbalā uccā mahantāś ca vasanti pretāḥ |jighatsitā bhojana mārgamāṇā ārtasvaraṃ krandiṣu tatra tatra || 3.52 ||

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sūcīmukhā goṇamukhāś ca kecit manuṣyamātrās tatha śvānamātrāḥ | 
(58,1) prakīrṇakeśāś ca karonti śabdamāhāratṛṣṇāparidahyamānāḥ || 3.53 ||

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caturdiśaṃ cātra vilokayanti gavākṣa-ullokanakehi nityam |te yakṣa pretāś ca piśācakāś ca gṛdhrāś ca āhāra gaveṣamāṇāḥ || 3.54 ||

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etādṛśaṃ bhair avu tad gṛhaṃ bhavet mahantamuccaṃ ca sudurbalaṃ ca |vijarjaraṃ durbalamitvaraṃ ca puruṣasya ekasya parigrahaṃ bhavet || 3.55 ||

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sa ca bāhyataḥ syātpuruṣo gṛhasya niveśanaṃ tacca bhavetpradīptam |sahasā samantena caturdiśaṃ ca jvālāsahasraiḥ paridīpyamānam || 3.56 ||

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vaṃśāś ca dārūṇi ca agnitāpitāḥ karonti śabdaṃ gurukaṃ subhair avam |pradīpta stambhāś ca tathaiva bhittayo yakṣāś ca pretāś ca mucanti nādam || 3.57 ||

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jvālūṣitā gṛdhraśatāś ca bhūyaḥ kumbhāṇḍakāḥ ploṣṭamukhā bhramanti |samantato vyālaśatāś ca tatra nadanti krośanti ca dahyamānāḥ || 3.58 ||

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piśācakās tatra bahū bhramanti saṃtāpitā agnina mandapuṇyāḥ |dantehi pāṭitva ti anyamanyaṃ rudhireṇa siñcanti ca dahyamānāḥ || 3.59 ||

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bherūṇḍakāḥ kālagatāś ca tatra khādanti sattvāś ca ti anyamanyam |uccāra dahyatyamanojñagandhaḥ pravāyate loki caturdiśāsu || 3.60 ||

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(59,1) śatāpadīyo prapalāyamānāḥ kumbhāṇḍakās tāḥ paribhakṣayanti |pradīptakeśāś ca bhramanti pretāḥ kṣudhāya dāhena ca dahyamānāḥ || 3.61 ||

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etādṛśaṃ bhair ava tanniveśanaṃ jvālāsahasrair hi viniścaradbhiḥ |puruṣaś ca so tasya gṛhasya svāmī dvārasmi asthāsi vipaśyamānaḥ || 3.62 ||

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śṛṇoti cāsau svake atra putrān krīḍāpanaiḥ krīḍanasaktabuddhīn |ramanti te krīḍanakapramattā yathāpi bālā avijānamānāḥ || 3.63 ||

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śrutvā ca so tatra praviṣṭu kṣipraṃ pramocanārthāya tadātmajānām |mā mahya bālā imi sarva dārakā dahyeyu naśyeyu ca kṣipram eva || 3.64 ||

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sa bhāṣate teṣamagāradoṣān duḥkhaṃ idaṃ bhoḥ kulaputra dāruṇam |vividhāś ca sattveha ayaṃ ca agni mahantikā duḥkhaparaṃparā tu || 3.65 ||

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āśīviṣā yakṣa suraudracittāḥ kumbhāṇḍa pretā bahavo vasanti |bheruṇḍakāḥ śvānaśṛgālasaṃghā gṛdhrāś ca āhāra gaveṣamāṇāḥ || 3.66 ||

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etādṛśāsmin bahavo vasanti vināpi cāgneḥ paramaṃ subhair avam |duḥkhaṃ idaṃ kevalamevarūpaṃ samantataścāgnirayaṃ pradīptaḥ || 3.67 ||

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te codyamānās tatha bālabuddhayaḥ kumārakāḥ krīḍanake pramattāḥ | 
(60,1) na cintayante pitaraṃ bhaṇantaṃ na cāpi teṣāṃ manasīkaronti || 3.68 ||

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puruṣaś ca so tatra tadā vicintayet suduḥkhito ’smī iha putracintayā |kiṃ mahya putrehi aputrakasya mā nāma dahyeyurihāgninā ime || 3.69 ||

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