The Lotus Sūtra 2: 妙法蓮華經卷第二

2.1

後秦龜茲國三藏法師鳩摩羅什奉　詔譯

Translated under imperial order by Kumārajīva, Tripiṭaka Master of the country of Kucha, under the Later Qin

2.2

譬喻品第三

Chapter 3: Parable

2.3

爾時舍利弗踊躍歡喜，即起合掌，瞻仰尊顏而白佛言：「今從世尊聞此法音，心懷勇躍，得未曾有。所以者何？我昔從佛聞如是法，見諸菩薩授記作佛，而我等不豫斯事，甚自感傷，失於如來無量知見。世尊！我常獨處山林樹下，若坐若行，每作是念：『我等同入法性，云何如來以小乘法而見濟度？是我等咎，非世尊也。所以者何？若我等待說所因成就阿耨多羅三藐三菩提者，必以大乘而得度脫。然我等不解方便隨宜所說，初聞佛法，遇便信受、思惟、取證。』世尊！我從昔來，終日竟夜每自剋責，而今從佛聞所未聞未曾有法，斷諸疑悔，身意泰然，快得安隱。今日乃知真是佛子，從佛口生，從法化生，得佛法分。」

At that time Śāriputra leaped up with joy, immediately rose, joined his palms, gazed up at the Bhagavat's countenance, and said to the Buddha: "Now hearing this voice of the Dharma from the Bhagavat, my heart leaps, obtaining what it had never before experienced. Why is this? Formerly, hearing such Dharma from the Buddha and seeing the Bodhisattvas receive their vyākaraṇa to become Buddhas, yet not sharing in this matter, I felt deeply aggrieved that I had lost the Tathāgata's immeasurable knowledge and vision. Bhagavat, I was often dwelling alone under trees in mountain forests; whether sitting or walking, I constantly had this thought: 'Since we equally enter the reality of phenomena, why has the Tathāgata delivered us through the Hīnayāna Dharma?' This was our own fault, not the Bhagavat's. Why? If we had waited for the explanation of the causes for accomplishing anuttarā samyaksambodhi, we surely would have been delivered through the Mahāyāna. Yet we did not understand the upāya spoken according to what was fitting; when first hearing the Buddha's Dharma, we merely believed, accepted, reflected on, and realized it on the spot. Bhagavat, from the past until now, all day and through the night I constantly reproached myself. But now, hearing from the Buddha the Dharma never heard before, the unexcelled Dharma, I have severed all doubts and regrets; my body and mind are at ease, comfortably secure. Today at last I know that I am truly a son of the Buddha, born from the Buddha's mouth, born transformed from the Dharma, obtaining a share of the Buddha's Dharma."

2.4

爾時舍利弗欲重宣此義，而說偈言：

this Dharma from the Bhagavat, my heart is full of joy for I have experienced something unprecedented. What is the reason for this? In the past when I heard this Dharma from the Buddha and saw the bodhisattvas receive their predictions, I was not included. I grieved because I thought I had been deprived of the immeasurable wisdom and insight of the Tathāgata.

“O Bhagavat! While I was dwelling alone under forest trees, whether sitting or walking, I was constantly thinking this: ‘Since we have also realized the true nature of the Dharma, why has the Tathāgata tried to save us with the teachings of the inferior vehicle?’

“The fault is ours, not the Bhagavat’s. Why is this? If we had waited for your explanation about the way to achieve highest, complete enlightenment, we certainly would have been able to save ourselves by means of the Mahayana. However, we did not understand that you were teaching with skillful means, according to what is appropriate to us. When we first heard the Buddha’s teaching, we immediately accepted, contemplated, and understood it.

“O Bhagavat! Since long ago I have reproached myself incessantly day and night. But now from the Buddha we have heard the unprecedented Dharma that we have never heard before, and it has removed all our doubts.

“I have obtained peace and tranquility in body and mind. Today I have finally realized that I am truly the heir of the Buddha, born from the mouth of the Buddha, incarnated from the Dharma, and that I have inherited a part of the Buddha-Dharma.”

Then Śāriputra, wanting to elaborate this meaning, spoke again in verse:

When I heard the words of this Dharma,

Experiencing something unprecedented,

My heart overflowed with joy, And I was rid of all my doubts. From long ago, ever since I heard The teaching of the Buddha, I have not lost the Mahayana. The words of the buddhas are extremely rare And are capable of ridding sentient beings Of their suffering. Although I had already attained Freedom from corruption, By hearing the Buddha’s voice, I have also been rid of my anxiety. Whether I was dwelling In mountain valleys or under forest trees, Whether I was sitting or walking, Grieving and blaming myself deeply, I thought incessantly:

How have I deceived myself!

I am also the heir of the buddhas, Having entered the same incorruptible Dharma. Nevertheless, in the future, I shall not be able to explain the highest path. The golden color, the thirty-two marks, The ten powers, and the liberations Are all in the same Dharma; And yet I have not attained any of these. Moreover, such qualities as The eighty excellent and eighteen special characteristics Are completely lost to me.

When I was wandering alone, I saw the Buddha in the great assembly Filling the ten directions with his fame And greatly benefiting sentient beings. I then thought:

I have lost all these benefits

Because I have been deceiving myself.

I thought about this constantly day and night And wanted to ask the Bhagavat:

Have I or have I not lost these?

I always saw the Bhagavat Praising the bodhisattvas. That is why I pondered over such matters As these both day and night. Now I have heard the words of the Buddha, Explaining to sentient beings The incorruptible Dharma, Which is difficult to comprehend, And making them enter The terrace of enlightenment. Formerly, I was attached to false views And was a teacher of brahmans. The Bhagavat, knowing my mind, Removed the false views and taught nirvana. I got rid of false views completely And attained the teaching of emptiness. At that time I considered myself To have attained nirvana. But now I have become aware That this was not the real nirvana. When I become a buddha I shall be endowed with the thirty-two marks, And be honored by devas, humans, yakṣas, and nāgas. Only then can it be said that I have Permanently attained nirvana without residue. Before the great assembly The Buddha has proclaimed That I will become a buddha.

After hearing these words of the Dharma,

I was immediately rid of all my doubts.

When I first heard this teaching of the Buddha’s,

I was greatly startled and thought:

I wonder if Māra, acting like the Buddha,

Is confusing me!

But the Buddha, who teaches skillfully

By means of various explanations and illustrations,

Has made my mind tranquil like the ocean.

While listening to him

I was freed from the web of my doubts.

The Buddha has said that immeasurable buddhas

Who have attained parinirvāṇa in the past,

Established in the use of skillful means,

Have also taught this Dharma.

Immeasurable buddhas in the present and future

Will also teach this Dharma

With various skillful means.

The present Bhagavat,

From the time he was born

And renounced household life

Until he obtained the path

And turned the wheel of the Dharma,

Has also taught through skillful means.

At that time Śāriputra, wishing to restate this meaning, spoke verses saying:

2.5

「我聞是法音，得所未曾有，
心懷大歡喜，疑網皆已除。
昔來蒙佛教，不失於大乘，
佛音甚希有，能除眾生惱，
我已得漏盡，聞亦除憂惱。
我處於山谷，或在林樹下，
若坐若經行，常思惟是事，
嗚呼深自責，云何而自欺？
我等亦佛子，同入無漏法，
不能於未來，演說無上道。
金色三十二，十力諸解脫，
同共一法中，而不得此事；
八十種妙好，十八不共法，
如是等功德，而我皆已失。
我獨經行時，見佛在大眾，
名聞滿十方，廣饒益眾生。
自惟失此利，我為自欺誑。
我常於日夜，每思惟是事，
欲以問世尊，為失為不失？
我常見世尊，稱讚諸菩薩，
以是於日夜，籌量如此事。
今聞佛音聲，隨宜而說法，
無漏難思議，令眾至道場。
我本著邪見，為諸梵志師，
世尊知我心，拔邪說涅槃。
我悉除邪見，於空法得證，
爾時心自謂，得至於滅度；
而今乃自覺，非是實滅度。
若得作佛時，具三十二相，
天人夜叉眾，龍神等恭敬，
是時乃可謂，永盡滅無餘。
佛於大眾中，說我當作佛，
聞如是法音，疑悔悉已除。
初聞佛所說，心中大驚疑，
將非魔作佛，惱亂我心耶？
佛以種種緣、譬喻巧言說，
其心安如海，我聞疑網斷。
佛說過去世，無量滅度佛，
安住方便中，亦皆說是法。
現在未來佛，其數無有量，
亦以諸方便，演說如是法。
如今者世尊，從生及出家、
得道轉法輪，亦以方便說。
世尊說實道，波旬無此事，
以是我定知，非是魔作佛。
我墮疑網故，謂是魔所為，
聞佛柔軟音，深遠甚微妙，
演暢清淨法。我心大歡喜，
疑悔永已盡，安住實智中。
我定當作佛，為天人所敬，
轉無上法輪，教化諸菩薩。」

"Hearing this voice of the Dharma, / I have attained what I never had before; / my heart is filled with great joy, / and the net of doubts is entirely removed. / Formerly receiving the Buddha's teaching, / I have not lost the Mahāyāna; / the Buddha's voice is exceedingly rare, / able to eliminate the afflictions of sentient beings; / I had already attained the cessation of outflows, / and hearing it has also removed grief and distress. / When I was in mountain valleys, / or beneath the forest trees, / whether sitting or walking in meditation, / I constantly pondered this matter, / sighing and deeply reproaching myself: / 'Why have I deceived myself? / We too are sons of the Buddha, / equally entering the outflow-free Dharma, / yet in the future we cannot / proclaim the unsurpassed path.' / The thirty-two golden marks, / the ten powers, and the liberations— / though sharing within the single Dharma, / I could not attain these things; / the eighty subtle secondary marks, / the eighteen unique dharmas— / such merits as these, / I had completely lost. / When I walked alone in meditation, / I saw the Buddha amid the great assembly, / his renown filling the ten directions, / widely benefiting sentient beings; / reflecting that I had lost such benefit, / I was deceiving and beguiling myself. / Constantly day and night / I pondered this matter, / wishing to ask the Bhagavat / whether it was lost or not lost. / I constantly saw the Bhagavat / praising the Bodhisattvas; / because of this, day and night, / I deliberated upon such things. / Now hearing the Buddha's voice / teaching the Dharma according to what is fitting, / outflow-free and hard to conceive, / causing the assembly to reach the place of awakening. / Originally attached to wrong views, / I was a master of the brahmacārins; / the Bhagavat knew my mind, / uprooted the wrong, and spoke of nirvāṇa. / I completely eliminated wrong views, / attaining realization in the Dharma of emptiness; / at that time my mind thought / that I had attained extinction; / but now I realize of myself / that it was not true extinction. / If one attains Buddhahood, / endowed with the thirty-two marks, / revered by devas, humans, yakṣas, / nāgas, spirits, and the like, / only then can it be called / the perpetual extinction without remainder. / Amid the great assembly the Buddha declared / that I shall become a Buddha; / hearing such a voice of the Dharma, / doubts and regrets are entirely removed. / When first hearing what the Buddha spoke, / within my heart there was great alarm and doubt: / 'Could this be Māra acting as the Buddha, / troubling and confusing my mind?' / The Buddha, through various causes, parables, / and skillful words, / whose mind is as calm as the ocean— / upon hearing him, my net of doubts was severed. / The Buddha spoke of past eras, / with immeasurable extinguished Buddhas, / who, abiding peacefully in upāya, / likewise all spoke this Dharma. / The Buddhas of the present and future, / whose numbers are beyond measure, / also by means of upāya / proclaim such Dharma as this. / Just as the present Bhagavat, / from birth and renunciation / to attaining the path and turning the dharmacakra, / also speaks through upāya. / The Bhagavat speaks the true path; / Pāpīmān has no such ability; / by this I know with certainty / that it is not Māra acting as the Buddha. / Because I had fallen into the net of doubts, / I thought it was Māra's doing; / hearing the Buddha's gentle voice, / profound, far-reaching, and exceedingly subtle, / expounding the pure Dharma, / my heart is filled with great joy; / doubts and regrets are forever exhausted, / and I abide peacefully in true wisdom. / I shall surely become a Buddha, / revered by devas and humans, / turning the unsurpassed dharmacakra, / teaching and transforming the Bodhisattvas."

2.6

爾時佛告舍利弗：「吾今於天、人、沙門、婆羅門等大眾中說，我昔曾於二萬億佛所，為無上道故，常教化汝，汝亦長夜隨我受學。我以方便引導汝故，生我法中。舍利弗！我昔教汝志願佛道，汝今悉忘，而便自謂已得滅度。我今還欲令汝憶念本願所行道故，為諸聲聞說是大乘經，名妙法蓮華，教菩薩法，佛所護念。

The Bhagavat teaches the real path,

But the Wicked One does not.

Therefore I know definitely

That it was not Māra acting like the Buddha.

Because I fell into a web of doubt,

I thought that Māra was impersonating the Buddha.

When I heard the voice of the Buddha,

Profound and very subtle,

Fluently explaining the pure Dharma,

I became full of great joy.

My doubts are completely and forever exhausted,

And I have achieved the true wisdom.

I will definitely become a buddha,

Honored by devas and humans.

I will turn the wheel of the highest Dharma

And lead and inspire the bodhisattvas.

At that time the Buddha said to Śāriputra: “I will now reveal to you before the great assembly of devas, humans, śrāmaṇas, and brahmans that in the past, in the presence of two hundred thousand koṭis of buddhas, I led and inspired you constantly for the sake of the highest path. You have followed my instructions for a long time. Because I led you with skillful means, you were born in my Dharma.

“O Śāriputra! In the past I inspired you to seek the buddha path. Yet just now you had completely forgotten this and considered yourself to have attained nirvana. Now, because I want you to remember the path that you practiced according to your original vow in the past, I will teach the śrāvakas the Mahayana sutra called the Lotus Sutra, the instruction for the bodhisattvas and treasured lore of the buddhas.’

“O Śāriputra! In the future after immeasurable, limitless, and inconceivable kalpas, you will have paid homage to thousands of myriads of koṭis of buddhas, preserved the True Dharma, and mastered the path practiced by the bodhisattvas. You will become a buddha called Padmaprabha, a Tathāgata, Arhat, Completely Enlightened, Perfect in Knowledge and Conduct, Well-Departed, Knower of the World, Unsurpassed, Tamer of Humans, Teacher of Devas and Humans, Buddha, Bhagavat.

“Your land will be called Viraja. Its earth will be level and pure, ornamented, peaceful, and rich. The devas and humans will prosper. The earth will be made of lapis lazuli with a well-planned network of roads like a chessboard bordered with golden cords. Rows of seven-jeweled trees, which are always full of flowers and fruits, will line the borders of these roads. The Tathāgata Padmaprabha will also lead and inspire sentient beings by means of the three vehicles.

“O Śāriputra! When that buddha appears, even though his will not be a troubled world, he will teach the three vehicles because of his original vow.

This kalpa will be called Mahāratnapratimaṇḍita, meaning ‘Adorned with

Great Jewels.’ Why will it be called Mahāratnapratimaṇḍita? Because in that

world the bodhisattvas will be like great jewels. The number of these bodhi-

sattvas will be immeasurable, limitless, inconceivable, and beyond all com-

parison, known only by those with the power of the Buddha’s wisdom.

“When they want to walk they will step on jeweled flowers. And these

At that time the Buddha said to Śāriputra: "Now in the great assembly of devas, humans, śramaṇas, brāhmaṇas, and others, I declare: formerly in the presence of twenty thousand billion Buddhas, for the sake of the unsurpassed path, I constantly taught and transformed you, and through the long night you followed me and received instruction. Because I guided you through upāya, you were born into my Dharma. Śāriputra, formerly I taught you to aspire to the Buddha path, but now you have forgotten it all and thought of yourself as having already attained extinction. Now, wishing to make you remember again the path practiced under your original vow, for the sake of the śrāvakas I speak this Mahāyāna sūtra called the Lotus of the Wonderful Dharma, a dharma to instruct Bodhisattvas, protected and kept in mind by the Buddhas.

2.7

「舍利弗！汝於未來世，過無量無邊不可思議劫，供養若干千萬億佛，奉持正法，具足菩薩所行之道，當得作佛，號曰華光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名離垢，其土平正，清淨嚴飾，安隱豐樂，天人熾盛。琉璃為地，有八交道，黃金為繩以界其側。其傍各有七寶行樹，常有華菓。華光如來亦以三乘教化眾生。

"Śāriputra, in a future age, after immeasurable, boundless, and inconceivable kalpas have passed, having made offerings to several tens of millions of billions of Buddhas, upholding the true Dharma, and fully practicing the path walked by Bodhisattvas, you shall become a Buddha named Padmaprabha Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. His land shall be named Virajā; its ground will be level, pure, adorned, secure, abundant, and joyful, teeming with devas and humans. It will have vaidūrya for ground, with eight intersecting roadways, demarcated along their edges by golden ropes. Along their sides will be seven-jeweled trees in rows, constantly bearing flowers and fruits. Padmaprabha Tathāgata will also teach and transform sentient beings through the three vehicles.

2.8

「舍利弗！彼佛出時，雖非惡世，以本願故，說三乘法。其劫名大寶莊嚴。何故名曰大寶莊嚴？其國中以菩薩為大寶故。彼諸菩薩，無量無邊，不可思議，算數譬喻所不能及，非佛智力無能知者。若欲行時，寶華承足。此諸菩薩，非初發意，皆久殖德本，於無量百千萬億佛所淨修梵行，恒為諸佛之所稱歎。常修佛慧，具大神通，善知一切諸法之門，質直無偽，志念堅固。如是菩薩，充滿其國。

"Śāriputra, when that Buddha appears, although it will not be an evil age, due to his original vow he will teach the Dharma of the three vehicles. His kalpa shall be named Mahāratnapratimaṇḍita. Why is it named Mahāratnapratimaṇḍita? Because in that land Bodhisattvas are considered the great jewels. Those Bodhisattvas are immeasurable, boundless, and inconceivable, beyond the reach of calculation or analogy, knowable by none except through the power of a Buddha's wisdom. When they wish to walk, jeweled flowers will support their feet. These Bodhisattvas are not newly resolved; they have all planted roots of virtue long ago, purified their brahma-conduct in the presence of immeasurable hundreds of thousands of myriads of billions of Buddhas, and are constantly praised by all the Buddhas. Ever cultivating the Buddha's wisdom, endowed with great supernatural powers, skilled in knowing the doorways to all dharmas, upright and unfeigned, firm in their aspirations and mindfulness—such Bodhisattvas will fill that land.

2.9

「舍利弗！華光佛壽十二小劫，除為王子未作佛時。其國人民，壽八小劫。華光如來過十二小劫，授堅滿菩薩阿耨多羅三藐三菩提記。告諸比丘：『是堅滿菩薩次當作佛，號曰華足安行多陀阿伽度、阿羅訶、三藐三佛陀，其佛國土亦復如是。』

bodhisattvas will not be those who are just setting out. Over a long time they

will have planted roots of good merit and practiced the pure path of disci-

pline and integrity in the presence of immeasurable hundreds of thousands

of myriads of koṭis of buddhas. They will always be praised by the buddhas

and continually practice the buddha wisdom. They will be endowed with

transcendent powers and know well all the teachings of the Dharma. They

will be honest, without falsity, and firm in recollection. That world will be

filled with bodhisattvas like these.

“O Śāriputra! The lifespan of this buddha Padmaprabha will be twelve

intermediate kalpas, not including the period after he becomes a prince and

before he becomes a buddha; and the lifespan of the people in that world

will be eight intermediate kalpas.

“After these twelve intermediate kalpas have passed, the Tathāgata

Padmaprabha will predict Bodhisattva Dhṛtiparipūrṇa’s attainment of high-

est, complete enlightenment and will address the monks, saying:

This Bodhisattva Dhṛtiparipūrṇa will become the next buddha after

me. His name will be Padmavṛṣabhavikrama, a Tathāgata, Arhat, Com-

pletely Enlightened. His buddha world will also be like this one.

“O Śāriputra! After the parinirvāṇa of the Buddha Padmaprabha the

True Dharma will remain in the world for thirty-two intermediate kalpas and

the Semblance Dharma will also remain in the world for thirty-two inter-

mediate kalpas.”

Then the Bhagavat, wanting to elaborate on the meaning of this again,

spoke these verses:

O Śāriputra! In the future

You will become a buddha of universal wisdom

Named Padmaprabha,

Who will save innumerable sentient beings.

Having paid homage to innumerable buddhas, Perfected the bodhisattva practice, And the qualities, including the ten powers, You will attain the highest path. After immeasurable kalpas have passed, The kalpa will be called Prabhūtaratna, And the world will be called Viraja, Pure and without dirt. The earth will be made of lapis lazuli And the roads, bordered with golden cords, Will be lined with variegated trees of the seven treasures Which are always full of flowers and fruits. The bodhisattvas in that world Will be always firm in recollection. All of them will be completely endowed With transcendent powers and the perfections And will have properly practiced the bodhisattva path In the presence of innumerable buddhas. Such mahasattvas as these Will be led and inspired by the Buddha Padmaprabha. When this buddha becomes a prince He will abdicate his kingship And give up his worldly fame. Bearing his last body, He will renounce household life And attain the path of the Buddha. This Buddha Padmaprabha will live in the world For twelve intermediate kalpas. And the lifespan of the people in this world Will be eight intermediate kalpas. After the parinirvāṇa of this buddha, The True Dharma will last in the world

"Śāriputra, the lifespan of the Buddha Padmaprabha will be twelve minor kalpas, not counting the time before he became a Buddha when he was a prince. The lifespan of the people of his country will be eight minor kalpas. When twelve minor kalpas have passed, Padmaprabha Tathāgata will confer upon the Bodhisattva Dhṛtiparipūrṇa the vyākaraṇa for anuttarā samyaksambodhi, telling the bhikṣus: 'This Bodhisattva Dhṛtiparipūrṇa will next become a Buddha named Padmavṛṣabhagāmin Tathāgata, Arhat, Samyaksambuddha. His Buddha-land will also be like this.'

2.10

「舍利弗！是華光佛滅度之後，正法住世三十二小劫，像法住世亦三十二小劫。」

"Śāriputra, after this Buddha Padmaprabha has entered extinction, the true Dharma will abide in the world for thirty-two minor kalpas, and the semblance Dharma will also abide in the world for thirty-two minor kalpas."

2.11

爾時世尊欲重宣此義，而說偈言：

At that time the Bhagavat, wishing to restate this meaning, spoke verses saying:

2.12

「舍利弗來世，成佛普智尊，
號名曰華光，當度無量眾。
供養無數佛，具足菩薩行，
十力等功德，證於無上道。
過無量劫已，劫名大寶嚴，
世界名離垢，清淨無瑕穢。
以琉璃為地，金繩界其道，
七寶雜色樹，常有華菓實。
彼國諸菩薩，志念常堅固，
神通波羅蜜，皆已悉具足。
於無數佛所，善學菩薩道，
如是等大士，華光佛所化。
佛為王子時，棄國捨世榮，
於最末後身，出家成佛道。
華光佛住世，壽十二小劫，
其國人民眾，壽命八小劫。
佛滅度之後，正法住於世，
三十二小劫，廣度諸眾生。
正法滅盡已，像法三十二，
舍利廣流布，天人普供養。
華光佛所為，其事皆如是，
其兩足聖尊，最勝無倫匹。
彼即是汝身，宜應自欣慶。」

"In a future age, Śāriputra / will become an all-wise honored Buddha, / named Padmaprabha, / who will deliver immeasurable multitudes. / Having made offerings to countless Buddhas, / perfecting the Bodhisattva practice, / the ten powers and other merits, / he will realize the unsurpassed path. / After immeasurable kalpas have passed, / in the kalpa named Mahāratnapratimaṇḍita, / the world will be named Virajā, / pure and free from blemish. / With vaidūrya for ground / and golden ropes bordering its roads, / trees of variegated seven jewels / will constantly bear flowers and fruits. / The Bodhisattvas of that country / will ever be firm in aspiration and mindfulness; / supernatural powers and pāramitās / will all be fully perfected. / In the presence of countless Buddhas / they have well studied the Bodhisattva path; / such great beings as these / will be transformed by the Buddha Padmaprabha. / When that Buddha was a prince, / he renounced his country and worldly glory, / and in his final existence, / left home to realize the Buddha path. / The Buddha Padmaprabha will abide in the world / for a lifespan of twelve minor kalpas; / the lifespan of the people of that country / will be eight minor kalpas. / After that Buddha enters extinction, / the true Dharma will abide in the world / for thirty-two minor kalpas, / widely delivering sentient beings. / When the true Dharma is exhausted, / the semblance Dharma will last thirty-two [minor kalpas]; / relics will be widely distributed, / universally revered by devas and humans. / Such will be the deeds / of the Buddha Padmaprabha; / that two-footed holy honored one / will be the most supreme and peerless. / That is none other than yourself; / you should rejoice."

2.13

爾時四部眾，比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等大眾，見舍利弗於佛前受阿耨多羅三藐三菩提記，心大歡喜，踊躍無量，各各脫身所著上衣、以供養佛。釋提桓因、梵天王等，與無數天子，亦以天妙衣、天曼陀羅華、摩訶曼陀羅華等，供養於佛——所散天衣，住虛空中，而自迴轉；諸天伎樂百千萬種，於虛空中一時俱作，雨眾天華——而作是言：「佛昔於波羅㮈初轉法輪，今乃復轉無上最大法輪。」

For thirty-two intermediate kalpas, During which time many sentient beings Will be saved.

After the extinction of the True Dharma,

The Semblance Dharma will last

For thirty-two intermediate kalpas.

The relics of the Buddha

Will be distributed widely

And devas and humans will pay them homage.

All that the Buddha Padmaprabha does

Will be exactly like this.

That very Best of Humans,

Who will be foremost and without comparison,

Is none other than you.

You should be delighted to hear this!

At that time the fourfold assembly of monks, nuns, laymen, and laywomen and the great assembly of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas saw Śāriputra receive his prediction of highest, complete enlightenment in the presence of the Buddha. They rejoiced greatly and became immeasurably happy. All of them removed their outer garments and proffered them to the Buddha as offerings.

Śakra, the lord of devas, and Brahma, together with innumerable devaputras also made offerings to the Buddha of their heavenly beautiful garments, heavenly māndārava flowers, and great māndārava flowers. Their heavenly garments floated and fluttered in the air, while in the sky the devas played hundreds of thousands of myriads of kinds of music together at one time. They rained down various heavenly flowers and said: “In the past the Buddha turned the wheel of the Dharma for the first time in Vārāṇasī. Now he has turned the wheel of the utmost and greatest Dharma again.”

Thereupon the devaputras spoke these verses in order to explain this again:

In the past you turned the wheel of the Dharma

Of the Four [Noble] Truths in Vārāṇasī;

And you illuminated and explained the Dharma

Of the origination and extinction of the five aggregates.

You have now again turned the wheel

Of the subtlest, utmost, and greatest Dharma.

This Dharma is extremely profound;

Only a few will be able to believe it.

Since long ago we have frequently heard

The teaching of the Bhagavat,

Yet we have never before heard

Such a profound and supreme teaching.

When the Bhagavat taught this Dharma

We were all delighted.

And now Śāriputra, possessed of great wisdom,

Has received his prediction from the Bhagavat.

In the same way, we too,

Shall certainly become buddhas.

We shall become peerless,

Unrivaled in all the world.

The path of the Buddha,

Which is difficult to understand,

Is taught with skillful means

According to what is appropriate for sentient beings.

May the merits of our beneficial acts,

Whether of the past or the present,

At that time the fourfold assembly—bhikṣus, bhikṣuṇīs, upāsakas, upāsikās—and the great assembly of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, and others, seeing Śāriputra receive the vyākaraṇa for anuttarā samyaksambodhi before the Buddha, rejoiced greatly in their hearts and leaped without measure, each removing their upper garments to offer to the Buddha. Śakra Devānām Indra, Brahmā, and others, together with countless devaputras, also offered to the Buddha celestial wonderful garments, heavenly māndārava flowers, mahāmāndārava flowers, and the like—the scattered celestial garments remaining suspended in empty space and whirling about on their own; hundreds of thousands of kinds of heavenly instrumental music sounded at once in empty space, raining down many heavenly flowers—and spoke these words: "Formerly at Vārāṇasī the Buddha first turned the dharmacakra; now he turns again the unsurpassed, greatest dharmacakra."

2.14

爾時諸天子欲重宣此義，而說偈言：

At that time the devaputras, wishing to restate this meaning, spoke verses saying:

2.15

「昔於波羅㮈，轉四諦法輪，
分別說諸法，五眾之生滅。
今復轉最妙，無上大法輪，
是法甚深奧，少有能信者。
我等從昔來，數聞世尊說，
未曾聞如是，深妙之上法。
世尊說是法，我等皆隨喜。
大智舍利弗，今得受尊記，
我等亦如是，必當得作佛。
於一切世間，最尊無有上，
佛道叵思議，方便隨宜說。
我所有福業，今世若過世，
及見佛功德，盡迴向佛道。」

"Formerly at Vārāṇasī, / you turned the dharmacakra of the four truths, / analyzing and explaining phenomena, / the arising and cessation of the five skandhas. / Now again you turn the most wonderful, / unsurpassed great dharmacakra; / this Dharma is exceedingly profound, / with few who are able to believe it. / From the past until now, / we have repeatedly heard the Bhagavat speak, / yet we have never heard such / a profound, subtle, and superior Dharma. / As the Bhagavat speaks this Dharma, / we all rejoice accordingly. / The greatly wise Śāriputra / now receives the honored vyākaraṇa; / we likewise / shall surely become Buddhas. / In all the worlds, / most revered with none above, / the Buddha path is inconceivable, / taught through upāya as appropriate. / Whatever meritorious deeds we have, / in this life or past lives, / and the merit of seeing the Buddha, / are entirely dedicated to the Buddha path."

2.16

爾時舍利弗白佛言：「世尊！我今無復疑悔，親於佛前得受阿耨多羅三藐三菩提記。是諸千二百心自在者，昔住學地，佛常教化言：『我法能離生老病死，究竟涅槃。』是學無學人，亦各自以離我見及有無見等謂得涅槃；而今於世尊前聞所未聞，皆墮疑惑。善哉，世尊！願為四眾說其因緣，令離疑悔。」

And those acquired in meeting the Buddha,

Be completely transferred to the buddha path.

At that time Śāriputra said this to the Buddha: “O Bhagavat! I now have no further doubts. I have received the prediction of the highest supreme enlightenment in the presence of the Buddha.

“When all those twelve hundred who have attained complete mental discipline were still under training in the past, the Buddha constantly led and inspired them, saying: ‘My teaching overcomes birth, old age, illness, and death and it leads to nirvana.’ Both those who were still in training and those who were not thought that they were free from false views about the self, existence and nonexistence, and declared that they had attained nirvana. Yet now, in the presence of the Bhagavat, they have heard what they have never heard before and have fallen into doubt.

“Splendid, O Bhagavat! I entreat you to explain to the fourfold assembly the reason why, and free them from their doubts!”

Then the Buddha said to Śāriputra: “Did I not previously tell you that all the Buddha Bhagavats explain the Dharma with various explanations and illustrations using skillful means, all for the sake of highest, complete enlightenment!? All of these teachings are for leading and inspiring the bodhisattvas.

“Moreover, Śāriputra, I will now clarify what I mean with illustrations. Those with wisdom will be able to understand through these illustrations.

“O Śāriputra! Suppose there were an aged and extremely affluent man, either in a town, city, or country, who has immeasurable wealth, abundant estates, mansions, and servants. He has a spacious house, yet it only has a single entrance. Suppose many people live there, as many as one, two, or even five hundred people. The buildings are in poor repair, the fences and walls are crumbling, the pillar bases are rotten, and the beams and framework are dangerously tilted.

“Suddenly and unexpectedly, fires break out everywhere, setting the house swiftly aflame. The children of this man, ten, twenty, or thirty in number are in the house.

“The affluent man, seeing the fire breaking out everywhere, becomes alarmed and terrified. He thinks:

I am capable of escaping through the burning entrance in safety, but

my children are absorbed in play within the burning house and are not

aware [of the fire], do not know, are not alarmed or terrified, and the

fire is approaching them! They are not troubled about their suffering

nor do they intend to leave the house.

“O Śāriputra, this affluent man thought:

Since I am still physically strong I could take the children out of the

house in the folds of my garment or on top of a desk.

“He further thought:

There is only one entrance to this house and it is very narrow. The chil-

dren, who are immature and still unaware, are attached to their place

of play. They may fall into danger and be burned by the fire. I should

now tell them of the danger; this house is already burning! They must

escape as quickly as they can to avoid being burned by the fire!

“After considering this he urged the children according to his thought:

Children! Run out immediately!

At that time Śāriputra said to the Buddha: "Bhagavat, I now have no further doubts or regrets, having personally received before the Buddha the vyākaraṇa for anuttarā samyaksambodhi. But these twelve hundred whose minds have attained mastery previously dwelt in the stage of training (śaikṣa), and the Buddha constantly taught and transformed them, saying: 'My Dharma can free one from birth, old age, sickness, and death, reaching ultimate nirvāṇa.' These persons in training (śaikṣa) and beyond training (aśaikṣa) also each thought they had attained nirvāṇa by being free from the view of self, the views of existence and non-existence, and the like; yet now before the Bhagavat they hear what they had never heard before and have all fallen into doubt and confusion. Excellent, Bhagavat! Please explain the causes and conditions for the fourfold assembly, so that they may be freed from doubt and regret."

2.17

爾時佛告舍利弗：「我先不言：『諸佛世尊以種種因緣、譬喻言辭方便說法，皆為阿耨多羅三藐三菩提耶？』是諸所說，皆為化菩薩故。然，舍利弗！今當復以譬喻更明此義，諸有智者以譬喻得解。

Then the Buddha told Śāriputra: "Did I not say before that the Buddhas, the Bhagavats, teach the Dharma by means of various causes and conditions, parables, and expressions of upāya, all for the sake of anuttarā samyaksambodhi? All these teachings are for the sake of transforming bodhisattvas. However, Śāriputra, I shall now use a parable again to clarify this meaning further, for the wise gain understanding through parables.

2.18

「舍利弗！若國邑聚落有大長者，其年衰邁，財富無量，多有田宅及諸僮僕。其家廣大，唯有一門，多諸人眾，一百、二百乃至五百人，止住其中。堂閣朽故，牆壁隤落，柱根腐敗，梁棟傾危，周匝俱時歘然火起，焚燒舍宅。長者諸子，若十、二十，或至三十，在此宅中。長者見是大火從四面起，即大驚怖，而作是念：『我雖能於此所燒之門安隱得出，而諸子等，於火宅內樂著嬉戲，不覺不知、不驚不怖，火來逼身，苦痛切己，心不厭患，無求出意。』

"Śāriputra, suppose in a country, city, or village there was a great elder, advanced in years, of immeasurable wealth, with many fields, houses, and servants. His house was vast, having only a single gate, and many people—a hundred, two hundred, or even five hundred—dwelt within it. Its halls and pavilions were old and decaying, the walls collapsing, the bases of the pillars rotting, the beams and rafters tilting and precarious, when all around at once a fire suddenly broke out, burning the house. The elder's sons, ten, twenty, or perhaps thirty, were inside this house. Seeing this great fire arising on all four sides, the elder was greatly terrified, and thought: 'Although I was able to escape safely through this burning gate, my sons are happily absorbed in playing games inside the burning house, unaware and unknowing, neither frightened nor terrified. The fire comes pressing upon their bodies, and severe pain cuts into them, yet their minds feel no distress, and they have no intention of seeking an escape.'

2.19

「舍利弗！是長者作是思惟：『我身手有力，當以衣裓、若以机案，從舍出之。』復更思惟：『是舍唯有一門，而復狹小。諸子幼稚，未有所識，戀著戲處，或當墮落，為火所燒。我當為說怖畏之事，此舍已燒，宜時疾出，無令為火之所燒害。』作是念已，如所思惟，具告諸子，汝等速出。父雖憐愍、善言誘喻，而諸子等樂著嬉戲，不肯信受，不驚不畏，了無出心；亦復不知何者是火？何者為舍？云何為失？但東西走戲，視父而已。

"Śāriputra, that elder thought: 'My body and hands have strength. I could carry them out of the house in a robe, or on a bench.' Again he thought: 'This house has only a single gate, which is moreover narrow and small. The children are young and lack discernment; clinging to their play-places, they may fall and be burned by the fire. I must explain terrifying matters to them: this house is already burning; you must come out quickly at once, so that you are not burned and harmed by the fire.' Having thought this, just as he had deliberated, he fully informed his sons: 'Come out quickly!' Although the father was compassionate and used gentle words to entice and instruct them, the sons were happily absorbed in playing games and were unwilling to believe and accept his words. They were neither frightened nor terrified, having no thought at all of leaving; nor did they know what fire was, what a house was, or what loss meant. They only ran east and west playing, merely looking at their father.

2.20

「爾時長者即作是念：『此舍已為大火所燒，我及諸子若不時出，必為所焚。我今當設方便，令諸子等得免斯害。』父知諸子先心各有所好種種珍玩奇異之物，情必樂著，而告之言：『汝等所可玩好，希有難得，汝若不取，後必憂悔。如此種種羊車、鹿車、牛車，今在門外，可以遊戲。汝等於此火宅、宜速出來，隨汝所欲，皆當與汝。』爾時諸子聞父所說珍玩之物，適其願故，心各勇銳，互相推排，競共馳走，爭出火宅。是時長者見諸子等安隱得出，皆於四衢道中露地而坐，無復障礙，其心泰然，歡喜踊躍。時諸子等各白父言：『父先所許玩好之具，羊車、鹿車、牛車，願時賜與。』

“Although their father in his concern has given them the proper advice, the children are immersed in their play and do not accept it; they are neither alarmed nor afraid and have no intention of leaving [the burning house]. Moreover, they do not even know what a fire is, the condition of the house, or what they may lose. They merely run about, back and forth, looking at their father.

“Thereupon the affluent man thought:

This house is already engulfed in flames. If my children and I do not

get out, we shall perish in the fire. I will now use skillful means to help

my children escape from this disaster.

“Since the father already knew that his children were attached to various rare toys and unusual things that each of them liked, he said to them:

The toys you are fond of are rare and hard to obtain. If you do not take

them you will certainly regret it later. Right now, outside the house,

there are three kinds of carts. One is yoked to a sheep, one to a deer,

and one to an ox. Go play with them. Children! Run out of this burn-

ing house immediately and I will give you whatever you want!

“The children, hearing what their father had said about the rare toys, became excited and, in their eagerness to get to them they pushed each other out of the way in a mad rush out of the burning house.

“Then the affluent man saw that his children had got out safely and were sitting unharmed in an open area at a crossroad. He was relieved, happy, and joyful. The children said to their father:

Father, please give us the toys you promised: those [three] carts, one

yoked to a sheep, one to a deer, and one to an ox!

“O Śāriputra, the affluent man then gave each child the same kind of large cart. These carts were tall and spacious, adorned with various jewels, and encircled with railings full of hanging bells. On the tops of the carts were canopies also decorated with various kinds of jewels. These carts were draped

with jeweled cords and hung with flower garlands. They were thickly piled

with fabrics, and red pillows had been placed about. These carts were each

yoked to an ox with a spotlessly white hide. These oxen had beautiful bod-

ies with powerful muscles, even gaits, and were as swift as the wind; and

there were many attendants guarding them. Why did the affluent man give

these carts? Because the man had great and immeasurable wealth and his

abundant storehouses were full. He thus thought further:

Since my treasure has no limit, I should not give my children inferior

carts. These are my children and I love them all equally. I have an

immeasurable number of large carts such as these, decorated with the

seven treasures. I should equally distribute them to each child without

discrimination. Why is this? Even if I gave carts like these to every-

one in the country, their number would not be exhausted. Why should

I not give them to my own children?

"At that time the elder thought: 'This house is already being burned by a great fire. If I and my sons do not come out in time, we will surely be burned by it. I must now devise an upāya to enable the sons to escape this harm.' The father knew what various rare and strange playthings his sons had previously favored in their hearts and would certainly delight in, and so told them: 'The rare and hard-to-obtain playthings you delight in—if you do not take them, you will surely regret it later. Various goat carts, deer carts, and ox carts such as these are now outside the gate, ready for you to play with. You should come out quickly from this burning house; whatever you desire, I will give to all of you.' Thereupon, hearing what their father said about the precious playthings, which suited their desires, the sons' hearts grew eager; pushing past one another, they competed and raced together, vying to escape the burning house. At that time, seeing that his sons had escaped safely and were all sitting in the open ground at the crossroads, free from obstacles, the elder was completely at ease, leaping with great joy. Then the sons each addressed their father: 'The playthings you promised before, the goat carts, deer carts, and ox carts—please bestow them upon us now.'

2.21

「舍利弗！爾時長者各賜諸子等一大車，其車高廣，眾寶莊校，周匝欄楯，四面懸鈴；又於其上張設幰蓋，亦以珍奇雜寶而嚴飾之，寶繩絞絡，垂諸華纓，重敷綩綖，安置丹枕。駕以白牛，膚色充潔，形體姝好，有大筋力，行步平正，其疾如風；又多僕從而侍衛之。所以者何？是大長者財富無量，種種諸藏悉皆充溢，而作是念：『我財物無極，不應以下劣小車與諸子等。今此幼童，皆是吾子，愛無偏黨。我有如是七寶大車，其數無量，應當等心各各與之，不宜差別。所以者何？以我此物，周給一國猶尚不匱，何況諸子！』是時諸子各乘大車，得未曾有，非本所望。

"Śāriputra, then the elder gave each of his sons a great cart. The carts were tall and broad, adorned with many jewels, surrounded by railings, with bells hanging on all four sides. Moreover, canopies were spread above them, also decorated with rare and various jewels, interlaced with jewel-ropes, hanging with flower-tassels, and layered with thick mats upon which vermilion pillows were placed. They were yoked to white oxen, whose hide was plump and clean, their bodies handsome and well-formed, endowed with great muscular strength, walking evenly and steadily, their speed like the wind; and there were many attendants to guard and serve them. Why was this? That great elder possessed immeasurable wealth, and his various treasuries were all full to overflowing. He thought: 'My wealth is limitless; I should not give inferior, small carts to my sons. These young boys are all my children, whom I love without partiality. Having such great carts made of the seven treasures in limitless numbers, I should give them to each with an impartial mind, without making distinctions. Why is this? If I were to supply a whole country with these things, they would still not be exhausted, how much less so for my sons!' At that time the sons each mounted a great cart, gaining what they had never had before, which was beyond their original hopes.

2.22

「舍利弗！於汝意云何，是長者等與諸子珍寶大車，寧有虛妄不？」

“At that time, the children each climbed into a great cart and had an

unprecedented experience, one beyond their original expectations.

“O Śāriputra! What do you think about this? This affluent man gave to

his children equally a large cart decorated with precious treasures. Has he

deceived them or not?”

Śāriputra replied: “No Bhagavat! The affluent man only tried to help

his children escape from the disastrous fire. He saved their lives and did not

deceive them. This is by no means a deception. Why? Because by saving

their lives they obtained marvelous toys. Moreover, they were saved from

the burning house by skillful means.

“O Bhagavat! If this affluent man had not given them even the smallest

cart, it still would not have been a deception. Why is this? Because this

affluent man thought before:

I will help my children escape with skillful means.

“This is why it was not a deception. How much more so, since the affluent

man, knowing that he had immeasurable wealth and wanting to benefit them

equally, gave each of his children a large [ox]cart.”

The Buddha said to Śāriputra: “Splendid, splendid! It is exactly as you

have said. O Śāriputra, the Tathāgata is also just like this. That is to say, as

the father of the entire world, he permanently dispels fear, distress, anxiety, ignorance, and blindness. He has attained immeasurable wisdom, insight, power, and fearlessness, as well as great transcendent powers and the power of wisdom. He has attained the perfection of skillful means and of wisdom. With his great mercy and compassion he incessantly and indefatigably seeks the welfare of all beings and benefits them all.

“The Tathāgata appears in the triple world, which is like a decaying old house on fire, to rescue sentient beings from the fire of birth, old age, illness, and death, anxiety, sorrow, suffering, distress, delusion, blindness, and the three poisons of greed, hatred, and ignorance. Thus he leads and inspires sentient beings and causes them to attain highest, complete enlightenment.

“The Tathāgatas see all sentient beings burning in the fire of birth, old age, illness, and death, anxiety, sorrow, suffering, and distress. Because of the desires of the five senses and the desire for monetary profit they also experience various kinds of suffering. Because of their attachment and pursuits they experience various kinds of suffering in the present; and in the future they will suffer in the states of existence of hell, animals, and hungry ghosts (pretas). If they are born in the heavens or in the human world they will experience a variety of sorrows such as suffering from poverty and destitution, separation from loved ones, or suffering from encounters with those they dislike.

“Although sentient beings are immersed in such sorrows, they rejoice and play. They are not aware, shocked, startled, or disgusted nor do they seek release. Running around in the burning house of the triple world, they experience great suffering and yet they do not realize it.

“O Śāriputra! Seeing these things the Buddha thought:

Since I am the father of sentient beings I must rid them of their immeas-

urable suffering and distress. I will cause them to rejoice through the

immeasurable and limitless pleasure of the buddha wisdom.

“O Śāriputra! The Tathāgata further thought:

If I proclaim the Tathāgata’s wisdom, insight, power, and fearlessness

"Śāriputra, what do you think? Did that elder commit a falsehood when he gave the great carts of precious jewels to his sons equally?"

2.23

舍利弗言：「不也，世尊！是長者但令諸子得免火難，全其軀命，非為虛妄。何以故？若全身命，便為已得玩好之具，況復方便於彼火宅而拔濟之。世尊！若是長者，乃至不與最小一車，猶不虛妄。何以故？是長者先作是意：『我以方便令子得出。』以是因緣，無虛妄也。何況長者自知財富無量，欲饒益諸子，等與大車。」

Śāriputra said: "No, Bhagavat! That elder merely caused his sons to escape the disaster of fire and preserved their physical lives; this is not a falsehood. Why? If they preserved their lives, they already gained playthings, not to mention that through an upāya he rescued them from that burning house! Bhagavat, even if that elder had not given them the smallest cart, it would still not be a falsehood. Why? That elder previously thought: 'I will use an upāya to enable my sons to escape.' By this reason, there is no falsehood. How much less so when the elder, knowing his wealth to be immeasurable and wishing to benefit his sons, gave them all great carts equally!"

2.24

佛告舍利弗：「善哉，善哉！如汝所言。舍利弗！如來亦復如是，則為一切世間之父。於諸怖畏、衰惱、憂患、無明闇蔽，永盡無餘，而悉成就無量知見、力、無所畏，有大神力及智慧力，具足方便、智慧波羅蜜，大慈大悲，常無懈惓，恒求善事，利益一切，而生三界朽故火宅，為度眾生生老病死、憂悲、苦惱、愚癡、闇蔽、三毒之火，教化令得阿耨多羅三藐三菩提。見諸眾生為生老病死、憂悲苦惱之所燒煮，亦以五欲財利故，受種種苦；又以貪著追求故，現受眾苦，後受地獄、畜生、餓鬼之苦；若生天上，及在人間，貧窮困苦、愛別離苦、怨憎會苦，如是等種種諸苦。眾生沒在其中，歡喜遊戲，不覺不知、不驚不怖，亦不生厭，不求解脫。於此三界火宅東西馳走，雖遭大苦，不以為患。

The Buddha told Śāriputra: "Excellent, excellent! It is just as you have said. Śāriputra, the Tathāgata is also like this: he is the father of all the world. In him all terrors, decline, afflictions, worries, troubles, and the darkness of ignorance have been permanently exhausted without remainder, and he has completely achieved immeasurable knowledge and vision, powers, and fearlessnesses. He possesses great supernormal power and the power of wisdom, is fully endowed with upāya and the pāramitā of wisdom, is greatly benevolent and greatly compassionate, is ever untiring, constantly seeking what is good to benefit all beings. And so he is born into the decaying, old, burning house of the triple realm to liberate sentient beings from the fires of birth, old age, sickness, and death, of sorrow, grief, suffering, affliction, foolishness, darkness, and the three poisons, teaching and transforming them to attain anuttarā samyaksambodhi. He sees sentient beings being burned and boiled by birth, old age, sickness, and death, and by sorrow, grief, suffering, and affliction; and also undergoing various sufferings for the sake of the five desires, wealth, and profit. Furthermore, due to greed and attachment in seeking them, they undergo all kinds of suffering in the present, and later undergo the suffering of the hells, animals, and hungry ghosts; or, if born in the heavens or among humans, the sufferings of poverty and distress, the suffering of parting from what is loved, the suffering of meeting with what is hated, and various sufferings such as these. Sentient beings are submerged in them, yet they rejoice and play, unaware and unknowing, neither frightened nor terrified, neither feeling revulsion nor seeking liberation. In this burning house of the triple realm, they race east and west; although they encounter great suffering, they do not consider it a calamity.

2.25

「舍利弗！佛見此已，便作是念：『我為眾生之父，應拔其苦難，與無量無邊佛智慧樂，令其遊戲。』

"Śāriputra, having seen this, the Buddha thought: 'I am the father of sentient beings; I should rescue them from their suffering and difficulties, and give them the immeasurable, boundless joy of the Buddha's wisdom, letting them disport in it.'

2.26

「舍利弗！如來復作是念：『若我但以神力及智慧力，捨於方便，為諸眾生讚如來知見、力無所畏者，眾生不能以是得度。所以者何？是諸眾生，未免生老病死、憂悲苦惱，而為三界火宅所燒；何由能解佛之智慧？』

"Śāriputra, the Tathāgata again thought: 'If I were to use only supernormal power and the power of wisdom, abandoning upāya, to praise for sentient beings the Tathāgata's knowledge and vision, powers, and fearlessnesses, sentient beings would not be able to be liberated by this. Why? These sentient beings have not yet escaped birth, old age, sickness, death, sorrow, grief, suffering, and affliction, but are being burned by the burning house of the triple realm; how could they understand the Buddha's wisdom?'

2.27

「舍利弗！如彼長者，雖復身手有力而不用之，但以慇懃方便勉濟諸子火宅之難，然後各與珍寶大車。如來亦復如是，雖有力、無所畏而不用之，但以智慧方便，於三界火宅拔濟眾生，為說三乘——聲聞、辟支佛、佛乘，而作是言：『汝等莫得樂住三界火宅，勿貪麁弊色聲香味觸也。若貪著生愛，則為所燒。汝速出三界，當得三乘——聲聞、辟支佛、佛乘。我今為汝保任此事，終不虛也。汝等但當勤修精進。』如來以是方便誘進眾生，復作是言：『汝等當知此三乘法，皆是聖所稱歎，自在無繫，無所依求。乘是三乘，以無漏根、力、覺、道、禪定、解脫、三昧等而自娛樂，便得無量安隱快樂。』

to sentient beings with my transcendent powers and the power of my

wisdom alone, without using skillful means, it will be impossible to

save them. Why is this? Because these sentient beings have not escaped

from birth, old age, illness, and death; anxiety, sorrow, suffering, and

distress; and are being burned in the blazing house of the triple world.

How would they be able to understand the Buddha’s wisdom?

“O Śāriputra! Although that affluent man had physical strength he did not use it. He only earnestly employed skillful means to save his children from the disaster of the burning house, and later he gave each of them a large cart decorated with precious treasures. The Tathāgata is exactly like this.

“Although the Tathāgata has power and fearlessness he does not use them, but rescues sentient beings from the burning house of the triple world only through wisdom and skillful means, teaching the three vehicles to the śrāvakas, pratyekabuddhas, and the buddhas, saying:

Do not take pleasure in living in this burning house of the triple world.

And do not thirst after inferior objects, sounds, smells, flavors, and

tangibles. If you are attached to these objects and have desires, then

you will be burned. Leave the triple world in haste and you will obtain

the three vehicles—the vehicles for the śrāvakas, pratyekabuddhas,

and buddhas. I definitely guarantee this to you. In the end it will come

true. You should be diligent and persistent!

“The Tathāgata attracts sentient beings through this skillful means, saying further:

You should know that the Noble Ones praise the teachings of these

three vehicles that are self-directed, unrestricted, and independent.

When they ride in them, sentient beings will enjoy faculties free from

corruption and also powers, paths to enlightenment, meditation, lib-

eration, and concentration. And they themselves will attain immeas-

urable ease and pleasure.

“O Śāriputra! Those beings, wise by nature, who accept the Dharma from the Buddha Bhagavat, who are diligent, persistent, and wish to escape from the triple world quickly, and who are seeking nirvana, are all practicing the śrāvaka vehicle. They are like those children who left the burning house seeking the cart yoked to a sheep.

“Those beings who accept the Dharma of the Buddha Bhagavat, who are diligent and persevere in seeking the wisdom of the Self-generated One and enjoy tranquility for themselves, who profoundly know the causes of and reasons for existence, are all practicing the pratyekabuddha vehicle. They are just like those children who left the burning house seeking the cart yoked to a deer.

“Those beings who accept the Dharma of the Buddha Bhagavat, who are diligent and persevere in seeking the wisdom of the Omniscient One, the wisdom of the Buddha, the wisdom of the Self-generated One, the wisdom acquired without a teacher, the wisdom and insight, powers, and fearlessness of the Tathāgata; who are compassionate, put immeasurable sentient beings at ease, benefit devas and humans, and save all beings, are all practicing the Mahayana. Bodhisattvas are called mahāsattvas (great beings) because they seek this vehicle. They are just like those children who left the burning house seeking the cart yoked to an ox.

"Śāriputra, just as that elder, though possessing strength in body and hands, did not use it, but merely with earnest upāya delivered his sons from the peril of the burning house and only afterward gave each of them a great cart of precious jewels, so too is the Tathāgata. Although he has powers and fearlessnesses, he does not use them, but merely with the upāya of wisdom delivers sentient beings from the burning house of the triple realm, expounding for them the three vehicles—the śrāvaka, pratyekabuddha, and Buddha vehicles—saying: 'You must not take pleasure in dwelling in the burning house of the triple realm, nor covet coarse and wretched forms, sounds, scents, tastes, and tangibles. If you are greedy and attached, giving rise to craving, you will be burned by them. Quickly leave the triple realm and you will attain the three vehicles—the śrāvaka, pratyekabuddha, and Buddha vehicles. I now guarantee this for you; it will never be false. You need only cultivate diligence.' The Tathāgata, having enticed and encouraged sentient beings with this upāya, again says: 'You should know that the Dharma of these three vehicles is praised by the noble ones; it is free and unattached, without anything to rely upon or seek. Riding on these three vehicles, you will amuse yourselves with the outflows-free faculties, powers, factors of awakening, the Path, dhyāna concentrations, liberations, and samādhis, and then you will attain immeasurable peace and joy.'