“Deer-carts.” Then, Śāriputra, the man gives to his sons, who run swift as the wind, bullock-carts only, made of seven precious substances, provided with benches, hung with a multitude of small bells, lofty, adorned with rare and wonderful jewels, embellished with jewel wreaths, decorated with garlands of flowers, carpeted with cotton mattresses and woollen coverlets, covered with white cloth and silk, having on both sides rosy cushions, yoked with white, very fair and fleet bullocks, led by a multitude of men. To each of his children he gives several bullock-carts of one appearance and one kind, provided with flags, and swift as the wind. That man does so, Śāriputra, because being rich, wealthy, and in possession of many treasures and granaries, he rightly thinks: “Why should I give these boys inferior carts, all these boys being my own children, dear and precious? I have got such great vehicles, and ought to treat all the boys equally and without partiality. As I own many treasures and granaries, I could give such great vehicles to all beings, how much more then to my own children.” Meanwhile the boys are mounting the vehicles with feelings of astonishment and wonder. Now, Śāriputra, what is thy opinion? Has that man made himself guilty of a falsehood by first holding out to his children the prospect of three vehicles and afterwards giving to each of them the greatest vehicles only, the most magnificent vehicles?
Śāriputra answered: “By no means, Lord; by no means, Sugata. That is not sufficient, O Lord, to qualify the man as a speaker of falsehood, since it only was a skilful device to persuade his children to go out of the burning house and save their lives. Nay, besides recovering their very body, O Lord, they have received all those toys. If that man, O Lord, had given no single cart, even then he would not have been a speaker of falsehood, for he had previously been meditating on saving the little boys from a great mass of pain by some able device. Even in this case, O Lord, the man would not have been guilty of falsehood, and far less now that he, considering his having plenty of treasures and prompted by no other motive but the love of his children, gives to all, to coax them, vehicles of one kind, and those the greatest vehicles. That man, Lord, is not guilty of falsehood.”
The venerable Śāriputra having thus spoken, the Lord said to him: “Very well, very well, Śāriputra, quite so; it is even as thou sayest. So, too, Śāriputra, the Tathāgata, &c., is free from all dangers, wholly exempt from all misfortune, despondency, calamity, pain, grief, the thick enveloping dark mists of ignorance. He, the Tathāgata, endowed with Buddha-knowledge, forces, absence of hesitation, uncommon properties, and mighty by magical power, is the father of the world, who has reached the highest perfection in the knowledge of skilful means, who is most merciful, long-suffering, benevolent, compassionate. He appears in this triple world, which is like a house the roof and shelter whereof are decayed, (a house) burning by a mass of misery, in order to deliver from affection, hatred, and delusion the beings subject to birth, old age, disease, death, grief, wailing, pain, melancholy, despondency, the dark enveloping mists of ignorance, in order to rouse them to supreme and perfect enlightenment. Once born, he sees how the creatures are burnt, tormented, vexed, distressed by birth, old age, disease, death, grief, wailing, pain, melancholy, despondency; how for the sake of enjoyments, and prompted by sensual desires, they severally suffer various pains. In consequence both of what in this world they are seeking and what they have acquired, they will in a future state suffer various pains, in hell, in the brute creation, in the realm of Yama; suffer such pains as poverty in the world of gods or men, union with hateful persons or things, and separation from the beloved ones. And whilst incessantly whirling in that mass of evils they are sporting, playing, diverting themselves; they do not fear, nor dread, nor are they seized with terror; they do not know, nor mind; they are not startled, do not try to escape, but are enjoying themselves in that triple world which is like unto a burning house, and run hither and thither. Though overwhelmed by that mass of evil, they do not conceive the idea that they must beware of it.”
Under such circumstances, Śāriputra, the Tathāgata reflects thus: “Verily, I am the father of these beings; I must save them from this mass of evil, and bestow on them the immense, inconceivable bliss of Buddha-knowledge, wherewith they shall sport, play, and divert themselves, wherein they shall find their rest.”
Then, Śāriputra, the Tathāgata reflects thus: “If, in the conviction of my possessing the power of knowledge and magical faculties, I manifest to these beings the knowledge, forces, and absence of hesitation of the Tathāgata, without availing myself of some device, these beings will not escape. For they are attached to the pleasures of the five senses, to worldly pleasures; they will not be freed from birth, old age, disease, death, grief, wailing, pain, melancholy, despondency, by which they are burnt, tormented, vexed, distressed. Unless they are forced to leave the triple world, which is like a house, the shelter and roof whereof is in a blaze, how are they to get acquainted with Buddha-knowledge?”
Then, Śāriputra, the Tathāgata reflects thus: “If, in the conviction of my possessing the power of knowledge and magical faculties, I manifest to these beings the knowledge, forces, and absence of hesitation of the Tathāgata, without availing myself of some device, these beings will not escape. For they are attached to the pleasures of the five senses, to worldly pleasures; they will not be freed from birth, old age, disease, death, grief, wailing, pain, melancholy, despondency, by which they are burnt, tormented, vexed, distressed. Unless they are forced to leave the triple world, which is like a house, the shelter and roof whereof is in a blaze, how are they to get acquainted with Buddha-knowledge?”
Now, Śāriputra, even as that man with powerful arms, without using the strength of his arms, attracts his children out of the burning house by an able device, and afterwards gives them magnificent, great carts, so, Śāriputra, the Tathāgata, the Arhat, &c., possessed of knowledge and freedom from all hesitation, without using them, in order to attract the creatures out of the triple world, which is like a burning house with decayed roof and shelter, shows, by his knowledge of able devices, three vehicles, viz. the vehicle of the disciples, the vehicle of the Pratyekabuddhas, and the vehicle of the Bodhisattvas. By means of these three vehicles he attracts the creatures and speaks to them thus: “Do not delight in this triple world, which is like a burning house, in these miserable forms, sounds, odours, flavours, and contacts. For in delighting in this triple world ye are burnt, heated, inflamed with the thirst inseparable from the pleasures of the five senses. Fly from this triple world; betake yourselves to the three vehicles: the vehicle of the disciples, the vehicle of the Pratyekabuddhas, the vehicle of the Bodhisattvas. I give you my pledge for it, that I shall give you these three vehicles; make an effort to run out of this triple world. And to attract them I say: These vehicles are grand, praised by the Aryas, and provided with most pleasant things; with such you are to sport, play, and divert yourselves in a noble manner. Ye will feel the great delight of the faculties, powers, constituents of Bodhi, meditations, the (eight) degrees of emancipation, self-concentration, and the results of self-concentration, and ye will become greatly happy and cheerful.”
Now, Śāriputra, the beings who have become wise have faith in the Tathāgata, the father of the world, and consequently apply themselves to his commandments. Amongst them there are some who, wishing to follow the dictate of an authoritative voice, apply themselves to the commandment of the Tathāgata to acquire the knowledge of the four great truths, for the sake of their own complete Nirvāṇa. These one may say to be those who, coveting the vehicle of the disciples, fly from the triple world, just as some of the boys will fly from that burning house, prompted by a desire of getting a cart yoked with deer. Other beings desirous of the science without a master, of self-restraint and tranquillity, apply themselves to the commandment of the Tathāgata to learn to understand causes and effects, for the sake of their own complete Nirvāṇa. These one may say to be those who, coveting the vehicle of the Pratyekabuddhas, fly from the triple world, just as some of the boys fly from the burning house, prompted by the desire of getting a cart yoked with goats. Others again desirous of the knowledge of the all-knowing, the knowledge of Buddha, the knowledge of the self-born one, the science without a master, apply themselves to the commandment of the Tathāgata to learn to understand the knowledge, powers, and freedom from hesitation of the Tathāgata, for the sake of the common weal and happiness, out of compassion to the world, for the benefit, weal, and happiness of the world at large, both gods and men, for the sake of the complete Nirvāṇa of all beings. These one may say to be those who, coveting the great vehicle, fly from the triple world. Therefore they are called Bodhisattvas Mahāsattvas. They may be likened to those among the boys who have fled from the burning house prompted by the desire of getting a cart yoked with bullocks.
In the same manner, Śāriputra, as that man, on seeing his children escaped from the burning house and knowing them safely and happily rescued and out of danger, in the consciousness of his great wealth, gives the boys one single grand cart; so, too, Śāriputra, the Tathāgata, the Arhat, &c., on seeing many koṭis of beings recovered from the triple world, released from sorrow, fear, terror, and calamity, having escaped owing to the command of the Tathāgata, delivered from all fears, calamities, and difficulties, and having reached the bliss of Nirvāṇa, so, too, Śāriputra, the Tathāgata, the Arhat, &c., considering that he possesses great wealth of knowledge, power, and absence of hesitation, and that all beings are his children, leads them by no other vehicle but the Buddha-vehicle to full development. But he does not teach a particular Nirvāṇa for each being; he causes all beings to reach complete Nirvāṇa by means of the complete Nirvāṇa of the Tathāgata. And those beings, Śāriputra, who are delivered from the triple world, to them the Tathāgata gives as toys to amuse themselves with the lofty pleasures of the Aryas, the pleasures of meditation, emancipation, self-concentration, and its results; toys all of the same kind. Even as that man, Śāriputra, cannot be said to have told a falsehood for having held out to those boys the prospect of three vehicles and given to all of them but one great vehicle, a magnificent vehicle made of seven precious substances, decorated with all sorts of ornaments, a vehicle of one kind, the most egregious of all, so, too, Śāriputra, the Tathāgata, the Arhat, &c., tells no falsehood when by an able device he first holds forth three vehicles and afterwards leads all to complete Nirvāṇa by the one great vehicle. For the Tathāgata, Śāriputra, who is rich in treasures and storehouses of abundant knowledge, powers, and absence of hesitation, is able to teach all beings the law which is connected with the knowledge of the all-knowing. In this way, Śāriputra, one has to understand how the Tathāgata by an able device and direction shows but one vehicle, the great vehicle.
And on that occasion the Lord uttered the following stanzas:
A man has an old house, large, but very infirm; its terraces are decaying and the columns rotten at their bases.
The windows and balconies are partly ruined, the wall as well as its coverings and plaster decaying; the coping shows rents from age; the thatch is everywhere pierced with holes.
It is inhabited by no less than five hundred beings; containing many cells and closets filled with excrements and disgusting.
42. Its roof-rafters are wholly ruined; the walls and partitions crumbling away; flocks of vultures nestle in it, as well as doves, owls, and other birds.
43. There are in every corner dreadful snakes, most venomous and horrible; scorpions and mice of all sorts; it is the abode of very wicked creatures of every description.
44. Further, one may meet in it here and there beings not belonging to the human race. It is defiled with excrement and urine, and teeming with worms, insects, and fire-flies; it resounds from the howling of dogs and jackals.
45. In it are horrible hyenas that are wont to devour human carcasses; many dogs and jackals greedily seeking the matter of corpses.
46. Those animals weak from perpetual hunger go about in several places to feed upon their prey, and quarrelling fill the spot with their cries. Such is that most horrible house.
A man has an old house, large, but very infirm; its terraces are decaying and the columns rotten at their bases.
The windows and balconies are partly ruined, the wall as well as its coverings and plaster decaying; the coping shows rents from age; the thatch is everywhere pierced with holes.
It is inhabited by no less than five hundred beings; containing many cells and closets filled with excrements and disgusting.
42. Its roof-rafters are wholly ruined; the walls and partitions crumbling away; flocks of vultures nestle in it, as well as doves, owls, and other birds.
43. There are in every corner dreadful snakes, most venomous and horrible; scorpions and mice of all sorts; it is the abode of very wicked creatures of every description.
44. Further, one may meet in it here and there beings not belonging to the human race. It is defiled with excrement and urine, and teeming with worms, insects, and fire-flies; it resounds from the howling of dogs and jackals.
45. In it are horrible hyenas that are wont to devour human carcasses; many dogs and jackals greedily seeking the matter of corpses.
46. Those animals weak from perpetual hunger go about in several places to feed upon their prey, and quarrelling fill the spot with their cries. Such is that most horrible house.
47. There are also very malign goblins, who violate human corpses; in several spots there are centipedes, huge snakes, and vipers.
48. Those animals creep into all corners, where they make nests to deposit their brood, which is often devoured by the goblins.
49. And when those cruel-minded goblins are satiated with feeding upon the flesh of other creatures, so that their bodies are big, then they commence sharply fighting on the spot.
50. In the wasted retreats are dreadful, malign urchins, some of them measuring one span, others one cubit or two cubits, all nimble in their movements.
51. They are in the habit of seizing dogs by the feet, throwing them upside down upon the floor, pinching their necks and using them ill.
52. There also live yelling ghosts naked, black, wan, tall, and high, who, hungry and in quest of food, are here and there emitting cries of distress.
53. Some have a mouth like a needle, others have a face like a cow's; they are of the size of men or dogs, go with entangled hair, and utter plaintive cries from want of food.
54. Those goblins, ghosts, imps, like vultures, are always looking out through the windows and loopholes, in all directions in search of food.
55. Such is that dreadful house, spacious and high, but very infirm, full of holes, frail and dreary. (Let us suppose that) it is the property of a certain man,
48. Those animals creep into all corners, where they make nests to deposit their brood, which is often devoured by the goblins.
49. And when those cruel-minded goblins are satiated with feeding upon the flesh of other creatures, so that their bodies are big, then they commence sharply fighting on the spot.
50. In the wasted retreats are dreadful, malign urchins, some of them measuring one span, others one cubit or two cubits, all nimble in their movements.
51. They are in the habit of seizing dogs by the feet, throwing them upside down upon the floor, pinching their necks and using them ill.
52. There also live yelling ghosts naked, black, wan, tall, and high, who, hungry and in quest of food, are here and there emitting cries of distress.
53. Some have a mouth like a needle, others have a face like a cow's; they are of the size of men or dogs, go with entangled hair, and utter plaintive cries from want of food.
54. Those goblins, ghosts, imps, like vultures, are always looking out through the windows and loopholes, in all directions in search of food.
55. Such is that dreadful house, spacious and high, but very infirm, full of holes, frail and dreary. (Let us suppose that) it is the property of a certain man,
56. And that while he is out of doors the house is reached by a conflagration, so that on a sudden it is wrapped in a blazing mass of fire on every side.
57. The beams and rafters consumed by the fire, the columns and partitions in flame are crackling most dreadfully, whilst goblins and ghosts are yelling.
58. Vultures are driven out by hundreds; urchins withdraw with parched faces; hundreds of mischievous beasts of prey run, scorched, on every side, crying and shouting.
59. Many poor devils move about, burnt by the fire; while burning they tear one another with the teeth, and bespatter each other with their blood.
60. Hyenas also perish there, in the act of eating one another. The excrements burn, and a loathsome stench spreads in all directions.
61. The centipedes, trying to fly, are devoured by the urchins. The ghosts, with burning hair, hover about, equally vexed with hunger and heat.
62. In such a state is that awful house, where thousands of flames are breaking out on every side. But the man who is the master of the house looks on from without.
63. And he hears his own children, whose minds are engaged in playing with their toys, in their fondness of which they amuse themselves, as fools do in their ignorance.
57. The beams and rafters consumed by the fire, the columns and partitions in flame are crackling most dreadfully, whilst goblins and ghosts are yelling.
58. Vultures are driven out by hundreds; urchins withdraw with parched faces; hundreds of mischievous beasts of prey run, scorched, on every side, crying and shouting.
59. Many poor devils move about, burnt by the fire; while burning they tear one another with the teeth, and bespatter each other with their blood.
60. Hyenas also perish there, in the act of eating one another. The excrements burn, and a loathsome stench spreads in all directions.
61. The centipedes, trying to fly, are devoured by the urchins. The ghosts, with burning hair, hover about, equally vexed with hunger and heat.
62. In such a state is that awful house, where thousands of flames are breaking out on every side. But the man who is the master of the house looks on from without.
63. And he hears his own children, whose minds are engaged in playing with their toys, in their fondness of which they amuse themselves, as fools do in their ignorance.
64. And as he hears them he quickly steps in to save his children, lest his ignorant children might perish in the flames.
65. He tells them the defect of the house, and says: This, young man of good family, is a miserable house, a dreadful one; the various creatures in it, and this fire to boot, form a series of evils.
66. In it are snakes, mischievous goblins, urchins, and ghosts in great number; hyenas, troops of dogs and jackals, as well as vultures, seeking their prey.
67. Such beings live in this house, which, apart
from the fire, is extremely dreadful, and miserable enough; and now comes to it this fire blazing on all sides.
68. The foolish boys, however, though admonished, do not mind their father's words, deluded as they are by their toys; they do not even understand him.
69. Then the man thinks: I am now in anxiety on account of my children. What is the use of my having sons if I lose them? No, they shall not perish by this fire.
70. Instantly a device occurred to his mind: These young (and ignorant) children are fond of toys, and have none just now to play with. Oh, they are so foolish!
71. He then says to them: Listen, my sons, I have carts of different sorts, yoked with deer, goats, and excellent bullocks, lofty, great, and completely furnished.
65. He tells them the defect of the house, and says: This, young man of good family, is a miserable house, a dreadful one; the various creatures in it, and this fire to boot, form a series of evils.
66. In it are snakes, mischievous goblins, urchins, and ghosts in great number; hyenas, troops of dogs and jackals, as well as vultures, seeking their prey.
67. Such beings live in this house, which, apart
from the fire, is extremely dreadful, and miserable enough; and now comes to it this fire blazing on all sides.
68. The foolish boys, however, though admonished, do not mind their father's words, deluded as they are by their toys; they do not even understand him.
69. Then the man thinks: I am now in anxiety on account of my children. What is the use of my having sons if I lose them? No, they shall not perish by this fire.
70. Instantly a device occurred to his mind: These young (and ignorant) children are fond of toys, and have none just now to play with. Oh, they are so foolish!
71. He then says to them: Listen, my sons, I have carts of different sorts, yoked with deer, goats, and excellent bullocks, lofty, great, and completely furnished.
72. They are outside the house; run out, do with them what you like; for your sake have I caused them to be made. Run out all together, and rejoice to have them.
73. All the boys, on hearing of such carts, exert themselves, immediately rush out hastily, and reach, free from harm, the open air.
74. On seeing that the children have come out, the man betakes himself to the square in the centre of the village, and there from the throne he is sitting on he says: Good people, now I feel at ease.
75. These poor sons of mine, whom I have recovered with difficulty, my own dear twenty young children, were in a dreadful, wretched, horrible house, full of many animals.
76. As it was burning and wrapt in thousands of flames, they were amusing themselves in it with playing, but now I have rescued them all. Therefore I now feel most happy.
77. The children, seeing their father happy, approached him, and said: Dear father, give us, as you have promised, those nice vehicles of three kinds;
78. And make true all that you promised us in the house when saying, ‘I will give you three sorts of vehicles.’ Do give them; it is now the right time.
79. Now the man (as we have supposed) had a mighty treasure of gold, silver, precious stones, and pearls; he possessed bullion, numerous slaves, domestics, and vehicles of various kinds;
73. All the boys, on hearing of such carts, exert themselves, immediately rush out hastily, and reach, free from harm, the open air.
74. On seeing that the children have come out, the man betakes himself to the square in the centre of the village, and there from the throne he is sitting on he says: Good people, now I feel at ease.
75. These poor sons of mine, whom I have recovered with difficulty, my own dear twenty young children, were in a dreadful, wretched, horrible house, full of many animals.
76. As it was burning and wrapt in thousands of flames, they were amusing themselves in it with playing, but now I have rescued them all. Therefore I now feel most happy.
77. The children, seeing their father happy, approached him, and said: Dear father, give us, as you have promised, those nice vehicles of three kinds;
78. And make true all that you promised us in the house when saying, ‘I will give you three sorts of vehicles.’ Do give them; it is now the right time.
79. Now the man (as we have supposed) had a mighty treasure of gold, silver, precious stones, and pearls; he possessed bullion, numerous slaves, domestics, and vehicles of various kinds;
80. Carts made of precious substances, yoked with bullocks, most excellent, with benches and a row of tinkling bells, decorated with umbrellas and flags, and adorned with a network of gems and pearls.
81. They are embellished with gold, and artificial wreaths hanging down here and there; covered all around with excellent cloth and fine white muslin.
82. Those carts are moreover furnished with choice mattresses of fine silk, serving for cushions, and covered with choice carpets showing the images of cranes and swans, and worth thousands of kotis.
83. The carts are yoked with white bullocks, well fed, strong, of great size, very fine, who are tended by numerous persons.
84. Such excellent carts that man gives to all his sons, who, overjoyed and charmed, go and play with them in all directions.
85. In the same manner, Śāriputra, I, the great Seer, am the protector and father of all beings, and all creatures who, childlike, are captivated by the pleasures of the triple world, are my sons.
86. This triple world is as dreadful as that house, overwhelmed with a number of evils, entirely inflamed on every side by a hundred different sorts of birth, old age, and disease.
87. But I, who am detached from the triple world and serene, am living in absolute retirement in a wood. This triple world is my domain, and those who in it are suffering from burning heat are my sons.
81. They are embellished with gold, and artificial wreaths hanging down here and there; covered all around with excellent cloth and fine white muslin.
82. Those carts are moreover furnished with choice mattresses of fine silk, serving for cushions, and covered with choice carpets showing the images of cranes and swans, and worth thousands of kotis.
83. The carts are yoked with white bullocks, well fed, strong, of great size, very fine, who are tended by numerous persons.
84. Such excellent carts that man gives to all his sons, who, overjoyed and charmed, go and play with them in all directions.
85. In the same manner, Śāriputra, I, the great Seer, am the protector and father of all beings, and all creatures who, childlike, are captivated by the pleasures of the triple world, are my sons.
86. This triple world is as dreadful as that house, overwhelmed with a number of evils, entirely inflamed on every side by a hundred different sorts of birth, old age, and disease.
87. But I, who am detached from the triple world and serene, am living in absolute retirement in a wood. This triple world is my domain, and those who in it are suffering from burning heat are my sons.
88. And I told its evils because I had resolved upon saving them, but they would not listen to me, because all of them were ignorant and their hearts attached to the pleasures of sense.
89. Then I employ an able device, and tell them of the three vehicles, so showing them the means of evading the numerous evils of the triple world which are known to me.
90. And those of my sons who adhere to me, who are mighty in the six transcendent faculties (Abhijñās) and the triple science, the Pratyekabuddhas, as well as the Bodhisattvas unable to slide back;
91. And those (others) who equally are my sons, to them I just now am showing, by means of this excellent allegory, the single Buddha-vehicle. Receive it; ye shall all become Jinas.
93. It is most excellent and sweet, the most exalted in the world, that knowledge of the Buddhas, the most high among men; it is something sublime and adorable.
94. The powers, meditations, degrees of emancipation and self-concentration by many hundreds of kotis, that is the exalted vehicle in which the sons of Buddha take a never-ending delight.
95. In playing with it they pass days and nights, fortnights, months, seasons, years, intermediate kalpas, nay, thousands of kotis of kalpas.
96. This is the lofty vehicle of jewels which sundry Bodhisattvas and the disciples listening to the Sugata employ to go and sport on the terrace of enlightenment.
89. Then I employ an able device, and tell them of the three vehicles, so showing them the means of evading the numerous evils of the triple world which are known to me.
90. And those of my sons who adhere to me, who are mighty in the six transcendent faculties (Abhijñās) and the triple science, the Pratyekabuddhas, as well as the Bodhisattvas unable to slide back;
91. And those (others) who equally are my sons, to them I just now am showing, by means of this excellent allegory, the single Buddha-vehicle. Receive it; ye shall all become Jinas.
93. It is most excellent and sweet, the most exalted in the world, that knowledge of the Buddhas, the most high among men; it is something sublime and adorable.
94. The powers, meditations, degrees of emancipation and self-concentration by many hundreds of kotis, that is the exalted vehicle in which the sons of Buddha take a never-ending delight.
95. In playing with it they pass days and nights, fortnights, months, seasons, years, intermediate kalpas, nay, thousands of kotis of kalpas.
96. This is the lofty vehicle of jewels which sundry Bodhisattvas and the disciples listening to the Sugata employ to go and sport on the terrace of enlightenment.
97. Know then, Tishya, that there is no second vehicle in this world anywhere to be found, in whatever direction thou shalt search, apart from the device shown by the most high among men.
98. Ye are my children, I am your father, who has removed you from pain, from the triple world, from fear and danger, when you had been burning for many kotis of kalpas.
99. And I am teaching blessed rest (Nirvana), in so far as, though you have not yet reached final rest, you are delivered from the trouble of the mundane whirl, provided you seek the vehicle of the Buddhas.
100. Any Bodhisattvas here present obey my Buddha-rules. Such is the skilfulness of the Gina, that he disciplines many Bodhisattvas.
101. When the creatures in this world delight in low and contemptible pleasures, then the Chief of the world, who always speaks the truth, indicates pain as the first great truth.
102. And to those who are ignorant and too simple-minded to discover the root of that pain I lay open the way: ‘Awaking of full consciousness, strong desire is the origin of pain.’
103. Always try, unattached, to suppress desire. This is my third truth, that of suppression. It is an infallible means of deliverance; for by practising this method one shall become emancipated.
98. Ye are my children, I am your father, who has removed you from pain, from the triple world, from fear and danger, when you had been burning for many kotis of kalpas.
99. And I am teaching blessed rest (Nirvana), in so far as, though you have not yet reached final rest, you are delivered from the trouble of the mundane whirl, provided you seek the vehicle of the Buddhas.
100. Any Bodhisattvas here present obey my Buddha-rules. Such is the skilfulness of the Gina, that he disciplines many Bodhisattvas.
101. When the creatures in this world delight in low and contemptible pleasures, then the Chief of the world, who always speaks the truth, indicates pain as the first great truth.
102. And to those who are ignorant and too simple-minded to discover the root of that pain I lay open the way: ‘Awaking of full consciousness, strong desire is the origin of pain.’
103. Always try, unattached, to suppress desire. This is my third truth, that of suppression. It is an infallible means of deliverance; for by practising this method one shall become emancipated.
104. And from what are they emancipated, Śāriputra? They are emancipated from chimeras. Yet they are not wholly freed; the Chief declares that they have not yet reached final and complete rest in this world.
105. Why is it that I do not pronounce one to be delivered before one's having reached the highest, supreme enlightenment? Because such is my will; I am the ruler of the law, who is born in this world to lead to beatitude.
106. This, Śāriputra, is the closing word of my law which now at the last time I pronounce for the weal of the world including the gods. Preach it in all quarters.
107. And if someone speaks to you these words, ‘I joyfully accept,’ and with signs of utmost reverence receives this Sutra, thou mayst consider that man to be unable to slide back.
108. To believe in this Sutra one must have seen former Tathāgatas, paid honour to them, and heard a law similar to this.
109. To believe in my supreme word one must have seen me; thou and the assembly of monks have seen all these Bodhisattvas.
110. This Sutra is apt to puzzle the ignorant, and I do not pronounce it before having penetrated to superior knowledge. Indeed, it is not within the range of the disciples, nor do the Pratyekabuddhas come to it.
105. Why is it that I do not pronounce one to be delivered before one's having reached the highest, supreme enlightenment? Because such is my will; I am the ruler of the law, who is born in this world to lead to beatitude.
106. This, Śāriputra, is the closing word of my law which now at the last time I pronounce for the weal of the world including the gods. Preach it in all quarters.
107. And if someone speaks to you these words, ‘I joyfully accept,’ and with signs of utmost reverence receives this Sutra, thou mayst consider that man to be unable to slide back.
108. To believe in this Sutra one must have seen former Tathāgatas, paid honour to them, and heard a law similar to this.
109. To believe in my supreme word one must have seen me; thou and the assembly of monks have seen all these Bodhisattvas.
110. This Sutra is apt to puzzle the ignorant, and I do not pronounce it before having penetrated to superior knowledge. Indeed, it is not within the range of the disciples, nor do the Pratyekabuddhas come to it.
111. But thou, Śāriputra, hast good will, not to speak of my other disciples here. They will walk in my faith, though each cannot have his individual knowledge.
112. Now hear the dire results when one scorns my skilfulness and the Buddha-rules for ever fixed in the world; when one, with sullen brow, scorns the vehicle.
113. Hear the destiny of those who have scorned such a Sutra like this, whether during my lifetime or after my Nirvana, or who have wronged the monks.
114. After having disappeared from amongst men, they shall dwell in the lowest hell (Avīci) during a whole kalpa, and thereafter they shall fall lower and lower, the fools, passing through repeated births for many intermediate kalpas.
115. And when they have vanished from amongst the inhabitants of hell, they shall further descend to the condition of brutes, be even as dogs and jackals, and become a sport to others.
116. Under such circumstances they shall grow blackish of colour, spotted, covered with sores, itchy; moreover, they shall be hairless and feeble, all those who have an aversion to my supreme enlightenment.
117. They are ever despised amongst animals; hit by clods or weapons they yell; everywhere they are threatened with sticks, and their bodies are emaciated from hunger and thirst.
118. Sometimes they become camels or asses, carrying loads, and are beaten with whips and sticks; they are constantly occupied with thoughts of eating, the fools who have scorned the Buddha-rule.
112. Now hear the dire results when one scorns my skilfulness and the Buddha-rules for ever fixed in the world; when one, with sullen brow, scorns the vehicle.
113. Hear the destiny of those who have scorned such a Sutra like this, whether during my lifetime or after my Nirvana, or who have wronged the monks.
114. After having disappeared from amongst men, they shall dwell in the lowest hell (Avīci) during a whole kalpa, and thereafter they shall fall lower and lower, the fools, passing through repeated births for many intermediate kalpas.
115. And when they have vanished from amongst the inhabitants of hell, they shall further descend to the condition of brutes, be even as dogs and jackals, and become a sport to others.
116. Under such circumstances they shall grow blackish of colour, spotted, covered with sores, itchy; moreover, they shall be hairless and feeble, all those who have an aversion to my supreme enlightenment.
117. They are ever despised amongst animals; hit by clods or weapons they yell; everywhere they are threatened with sticks, and their bodies are emaciated from hunger and thirst.
118. Sometimes they become camels or asses, carrying loads, and are beaten with whips and sticks; they are constantly occupied with thoughts of eating, the fools who have scorned the Buddha-rule.
119. At other times they become ugly jackals, half blind and crippled; the helpless creatures are vexed by the village boys, who throw clods and weapons at them.
120. Again shooting off from that place, those fools become animals with bodies of five hundred yojanas, whirling round, dull and lazy.
121. They have no feet, and creep on the belly; to be devoured by many koṭis of animals is the dreadful punishment they have to suffer for having scorned a Sutra like this.
122. And whenever they assume a human shape, they are born crippled, maimed, crooked, one-eyed, blind, dull, and low, they having no faith in my Sutra.
123. Nobody keeps their side; a putrid smell is continually issuing from their mouths; an evil spirit has entered the body of those who do not believe in this supreme enlightenment.
124. Needy, obliged to do menial labour, always in another's service, feeble, and subject to many diseases they go about in the world, unprotected.
125. The man whom they happen to serve is unwilling to give them much, and what he gives is soon lost. Such is the fruit of sinfulness.
126. Even the best-prepared medicaments, administered to them by able men, do, under those circumstances, but increase their illness, and the disease has no end.
127. Some commit thefts, affrays, assaults, or acts of hostility, whereas others commit robberies of goods; all this befalls the sinner.
120. Again shooting off from that place, those fools become animals with bodies of five hundred yojanas, whirling round, dull and lazy.
121. They have no feet, and creep on the belly; to be devoured by many koṭis of animals is the dreadful punishment they have to suffer for having scorned a Sutra like this.
122. And whenever they assume a human shape, they are born crippled, maimed, crooked, one-eyed, blind, dull, and low, they having no faith in my Sutra.
123. Nobody keeps their side; a putrid smell is continually issuing from their mouths; an evil spirit has entered the body of those who do not believe in this supreme enlightenment.
124. Needy, obliged to do menial labour, always in another's service, feeble, and subject to many diseases they go about in the world, unprotected.
125. The man whom they happen to serve is unwilling to give them much, and what he gives is soon lost. Such is the fruit of sinfulness.
126. Even the best-prepared medicaments, administered to them by able men, do, under those circumstances, but increase their illness, and the disease has no end.
127. Some commit thefts, affrays, assaults, or acts of hostility, whereas others commit robberies of goods; all this befalls the sinner.
128. Never does he behold the Lord of the world, the King of kings ruling the earth, for he is doomed to live at a wrong time, he who scorns my Buddha-rule.
129. Nor does that foolish person listen to the law; he is deaf and senseless; he never finds rest, because he has scorned this enlightenment.
130. During many hundred thousand myriads of koṭis of Æons equal to the sand of the Ganges he shall be dull and defective; that is the evil result from scorning this Sutra.
131. Hell is his garden (or monastery), a place of misfortune his abode; he is continually living amongst asses, hogs, jackals, and dogs.
132. And when he has assumed a human shape he is to be blind, deaf, and stupid, the servant of another, and always poor.
133. Diseases, myriads of koṭis of wounds on the body, scab, itch, scurf, leprosy, blotch, a foul smell are, in that condition, his covering and apparel.
134. His sight is dim to distinguish the real. His anger appears mighty in him, and his passion is most violent; he always delights in animal wombs.
135. Were I to go on, Śāriputra, for a whole Æon, enumerating the evils of him who shall scorn my Sutra, I should not come to an end.
136. And since I am fully aware of it, I command thee, Śāriputra, that thou shalt not expound a Sūtra like this before foolish people.
129. Nor does that foolish person listen to the law; he is deaf and senseless; he never finds rest, because he has scorned this enlightenment.
130. During many hundred thousand myriads of koṭis of Æons equal to the sand of the Ganges he shall be dull and defective; that is the evil result from scorning this Sutra.
131. Hell is his garden (or monastery), a place of misfortune his abode; he is continually living amongst asses, hogs, jackals, and dogs.
132. And when he has assumed a human shape he is to be blind, deaf, and stupid, the servant of another, and always poor.
133. Diseases, myriads of koṭis of wounds on the body, scab, itch, scurf, leprosy, blotch, a foul smell are, in that condition, his covering and apparel.
134. His sight is dim to distinguish the real. His anger appears mighty in him, and his passion is most violent; he always delights in animal wombs.
135. Were I to go on, Śāriputra, for a whole Æon, enumerating the evils of him who shall scorn my Sutra, I should not come to an end.
136. And since I am fully aware of it, I command thee, Śāriputra, that thou shalt not expound a Sūtra like this before foolish people.
137. But those who are sensible, instructed, thoughtful, clever, and learned, who strive after the highest supreme enlightenment, to them expound its real meaning.
138. Those who have seen many koṭis of Buddhas, planted immeasurably many roots of goodness, and undertaken a strong vow, to them expound its real meaning.
139. Those who, full of energy and ever kind-hearted, have a long time been developing the feeling of kindness, have given up body and life, in their presence thou mayst preach this Sūtra.
140. Those who show mutual love and respect, keep no intercourse with ignorant people, and are content to live in mountain caverns, to them expound this hallowed Sūtra.
141. If thou see sons of Buddha who attach themselves to virtuous friends and avoid bad friends, then reveal to them this Sūtra.
142. Those sons of Buddha who have not broken the moral vows, are pure like gems and jewels, and devoted to the study of the great Sūtras, before those thou mayst propound this Sūtra.
143. Those who are not irascible, ever sincere, full of compassion for all living beings, and respectful towards the Sugata, before those thou mayst propound this Sūtra.
144. To one who in the congregation, without any hesitation and distraction of mind, speaks to expound the law, with many myriads of koṭis of illustrations, thou mayst manifest this Sūtra.
138. Those who have seen many koṭis of Buddhas, planted immeasurably many roots of goodness, and undertaken a strong vow, to them expound its real meaning.
139. Those who, full of energy and ever kind-hearted, have a long time been developing the feeling of kindness, have given up body and life, in their presence thou mayst preach this Sūtra.
140. Those who show mutual love and respect, keep no intercourse with ignorant people, and are content to live in mountain caverns, to them expound this hallowed Sūtra.
141. If thou see sons of Buddha who attach themselves to virtuous friends and avoid bad friends, then reveal to them this Sūtra.
142. Those sons of Buddha who have not broken the moral vows, are pure like gems and jewels, and devoted to the study of the great Sūtras, before those thou mayst propound this Sūtra.
143. Those who are not irascible, ever sincere, full of compassion for all living beings, and respectful towards the Sugata, before those thou mayst propound this Sūtra.
144. To one who in the congregation, without any hesitation and distraction of mind, speaks to expound the law, with many myriads of koṭis of illustrations, thou mayst manifest this Sūtra.
145. And he who, desirous of acquiring all-knowingness, respectfully lifts his joined hands to his head, or who seeks in all directions to find some monk of sacred eloquence;
146. And he who keeps (in memory) the great Sūtras, while he never shows any liking for other books, nor even knows a single stanza from another work; to all of them thou mayst expound this sublime Sūtra.
147. He who seeks such an excellent Sūtra as this, and after obtaining it devoutly worships it, is like the man who wears a relic of the Tathāgata he has eagerly sought for.
148. Never mind other Sūtras nor other books in which a profane philosophy is taught; such books are fit for the foolish; avoid them and preach this Sūtra.
149. During a full Moon, Śāriputra, I could speak of thousands of koṭis of (connected) points, (but this suffices); thou mayst reveal this Sūtra to all who are striving after the highest supreme enlightenment.
146. And he who keeps (in memory) the great Sūtras, while he never shows any liking for other books, nor even knows a single stanza from another work; to all of them thou mayst expound this sublime Sūtra.
147. He who seeks such an excellent Sūtra as this, and after obtaining it devoutly worships it, is like the man who wears a relic of the Tathāgata he has eagerly sought for.
148. Never mind other Sūtras nor other books in which a profane philosophy is taught; such books are fit for the foolish; avoid them and preach this Sūtra.
149. During a full Moon, Śāriputra, I could speak of thousands of koṭis of (connected) points, (but this suffices); thou mayst reveal this Sūtra to all who are striving after the highest supreme enlightenment.