The Lotus of the Wonderful Law (W. E. Soothill, 1930)第 2 品 · Soothill 英译节本

The World-honoured One, coming calmly and deliberately out of his trance, now addresses his disciple Śariputra, and through him the assembled company:The World-honoured One, coming calmly and deliberately out of his trance, now addresses his disciple Śariputra, and through him the assembled company:“The wisdom of Buddhas is profound and infinite. Their school of wisdom is difficult to enter and to understand.” Ascetics and those who cleave to the law of works “cannot apprehend it”. But a Buddha has been in fellowship with countless numbers of Buddhas, and knows all things. “Only a Buddha with a Buddha can fathom the reality of All-Existence.” In verse he says:“The wisdom of Buddhas is profound and infinite. Their school of wisdom is difficult to enter and to understand.” Ascetics and those who cleave to the law of works “cannot apprehend it”. But a Buddha has been in fellowship with countless numbers of Buddhas, and knows all things. “Only a Buddha with a Buddha can fathom the reality of All-Existence.” In verse he says:

“Of yore I followed countless Buddhas, And perfectly trod the Ways Of the profound and mystic Law, Hard to perceive and perform. During infinite kotis of kalpas, Having followed all these Ways, Attaining fruition on the Wisdom-throne I could perfectly understand The meaning of every nature and form. I and the Buddhas of the universe Alone can understand these things— The Truth beyond demonstration, The Truth beyond the realm of terms.”“Of yore I followed countless Buddhas, And perfectly trod the Ways Of the profound and mystic Law, Hard to perceive and perform. During infinite kotis of kalpas, Having followed all these Ways, Attaining fruition on the Wisdom-throne I could perfectly understand The meaning of every nature and form. I and the Buddhas of the universe Alone can understand these things— The Truth beyond demonstration, The Truth beyond the realm of terms.”

The wisest of his disciples, he says, will not be able to understand it, but they can apprehend it by faith. This ultimate, or absolute Truth can only be understood by Buddhas. His disciples should at once “beget great strength of faith, for at length, after his preparatory teaching, he must now proclaim the perfect Truth”. His previous teaching had only been tactical and expedient, during the time of their ignorance, but now a higher Truth must be proclaimed.The wisest of his disciples, he says, will not be able to understand it, but they can apprehend it by faith. This ultimate, or absolute Truth can only be understood by Buddhas. His disciples should at once “beget great strength of faith, for at length, after his preparatory teaching, he must now proclaim the perfect Truth”. His previous teaching had only been tactical and expedient, during the time of their ignorance, but now a higher Truth must be proclaimed.

Thereupon doubts arise among the strictest set of his disciples, those who by arduous effort have made the greatest progress in his previous teaching.Thereupon doubts arise among the strictest set of his disciples, those who by arduous effort have made the greatest progress in his previous teaching.“For what reason”, ask they one of another, “does the World honoured One now so earnestly extol this Way of expediency and utter these words: ‘The Truth which the Buddha has obtained is most profound and difficult to comprehend. The meaning of what he is about to proclaim is so hard to understand that it will be beyond the grasp even of his most disciplined followers.’ We have already attained to his principle of emancipation and have reached the stage of Nirvana. Now we know not whither his new principle will lead.”“For what reason”, ask they one of another, “does the World honoured One now so earnestly extol this Way of expediency and utter these words: ‘The Truth which the Buddha has obtained is most profound and difficult to comprehend. The meaning of what he is about to proclaim is so hard to understand that it will be beyond the grasp even of his most disciplined followers.’ We have already attained to his principle of emancipation and have reached the stage of Nirvana. Now we know not whither his new principle will lead.”

Śariputra voices their discontent by asking the Buddha what is his reason for extolling this method of expediency, which now is to end in the declaration of a Truth, profound and mysterious, such as they have never before heard the Buddha mention.Śariputra voices their discontent by asking the Buddha what is his reason for extolling this method of expediency, which now is to end in the declaration of a Truth, profound and mysterious, such as they have never before heard the Buddha mention.“O Wisdom-Sun! Great Holy Honoured One! . . . . . These fault-eliminated Arhats And those who seek Nirvana Have fallen into nets of doubt.”“O Wisdom-Sun! Great Holy Honoured One! . . . . . These fault-eliminated Arhats And those who seek Nirvana Have fallen into nets of doubt.”

These workers of the Law, these disciples, gods, dragon-kings, spirits, and other beings “scan each the other in perplexity”. Is all that they have learnt and done in vain?These workers of the Law, these disciples, gods, dragon-kings, spirits, and other beings “scan each the other in perplexity”. Is all that they have learnt and done in vain?“The Buddha’s mouth-born sons With folded hands expectant wait. Be pleased to send forth the mystic sound And now proclaim the Truth in reality. Gods, nagas, spirits and others, Numerous as sands of Ganges, Bodhisattvas aspiring to be Buddhas, Fully eighty thousand in number, Also, from myriads of kotis of lands, Holy Wheel-rolling Kings are here, With folded hands and reverent hearts Desiring to hear the Perfect Way.”“The Buddha’s mouth-born sons With folded hands expectant wait. Be pleased to send forth the mystic sound And now proclaim the Truth in reality. Gods, nagas, spirits and others, Numerous as sands of Ganges, Bodhisattvas aspiring to be Buddhas, Fully eighty thousand in number, Also, from myriads of kotis of lands, Holy Wheel-rolling Kings are here, With folded hands and reverent hearts Desiring to hear the Perfect Way.”

The Buddha replies: “Enough! enough! say no more. Were I to explain this matter, the worlds of gods and men would be startled and perplexed.”The Buddha replies: “Enough! enough! say no more. Were I to explain this matter, the worlds of gods and men would be startled and perplexed.”Śariputra pleads:Śariputra pleads:“King of the Law, Honoured One Most High? Be pleased to explain without misgiving! In this assembly are countless beings Able respectfully to believe.”“King of the Law, Honoured One Most High? Be pleased to explain without misgiving! In this assembly are countless beings Able respectfully to believe.”

Again the Buddha protests that at his preaching “all the worlds of gods, men, and demons would be startled and perplexed and the haughty among his disciples might fall into the great pit”.Again the Buddha protests that at his preaching “all the worlds of gods, men, and demons would be startled and perplexed and the haughty among his disciples might fall into the great pit”.Once more Śariputra appeals in pleading terms, whereupon the Buddha responds to the thrice-repeated prayer. But, before he can open his mouth to speak, five thousand of his (hinayana) disciples rise from their seats, salute him, and withdraw. “The root of sin was deep in them, and their haughty spirit was so enlarged that they imagined they had already attained.” The Buddha remains silent and does not stop them.Once more Śariputra appeals in pleading terms, whereupon the Buddha responds to the thrice-repeated prayer. But, before he can open his mouth to speak, five thousand of his (hinayana) disciples rise from their seats, salute him, and withdraw. “The root of sin was deep in them, and their haughty spirit was so enlarged that they imagined they had already attained.” The Buddha remains silent and does not stop them.

“Now, in this congregation,” he says at last, “I am free from twigs and leaves, and have none but the true and real. It is good that such extremely haughty ones as these are gone away.” Such is the author’s dramatic way of exposing the pride of the Hinayana Buddhists in rejecting the Mahayana doctrine of universal salvation by faith, rather than by works.“Now, in this congregation,” he says at last, “I am free from twigs and leaves, and have none but the true and real. It is good that such extremely haughty ones as these are gone away.” Such is the author’s dramatic way of exposing the pride of the Hinayana Buddhists in rejecting the Mahayana doctrine of universal salvation by faith, rather than by works.Rare is the appearance of a Buddha. Like the udumbara, which is seldom seen in flower, so is it with the Buddhas. But when one appears, though he must use various expedients in his teaching, “no word of his is false”. “The Buddhas seek to open (the eyes of) the living to the true Buddha-knowledge, so that they may attain to the pure (Way.”) Universal attainment of buddhahood is his meaning, and he repeats, in a variety of forms, that a Buddha appears in the world in order that all living beings may apprehend and enter into “the Way of Buddha-knowledge”, in other words, the mind and life of the Buddhas themselves. The Buddha can only teach his Way to bodhisattvas, that is, to those capable of receiving the higher Truth, so that they in turn may transmit it to all the living. He teaches but one Way, one Vehicle; for a Hinayana, or Small Vehicle, is not big enough for his Truth, only the Mahayana can hold it. Only the Great Vehicle is capacious enough to hold all creatures. Such, he declares, is the Buddha-law taught in “countless hundreds, thousands, myriads, kotis of Buddha-lands in the universe”. “All things are for the One Buddha-Vehicle, and living beings who hear the Law from the Buddhas, all finally obtain Perfect Enlightenment.”Rare is the appearance of a Buddha. Like the udumbara, which is seldom seen in flower, so is it with the Buddhas. But when one appears, though he must use various expedients in his teaching, “no word of his is false”. “The Buddhas seek to open (the eyes of) the living to the true Buddha-knowledge, so that they may attain to the pure (Way.”) Universal attainment of buddhahood is his meaning, and he repeats, in a variety of forms, that a Buddha appears in the world in order that all living beings may apprehend and enter into “the Way of Buddha-knowledge”, in other words, the mind and life of the Buddhas themselves. The Buddha can only teach his Way to bodhisattvas, that is, to those capable of receiving the higher Truth, so that they in turn may transmit it to all the living. He teaches but one Way, one Vehicle; for a Hinayana, or Small Vehicle, is not big enough for his Truth, only the Mahayana can hold it. Only the Great Vehicle is capacious enough to hold all creatures. Such, he declares, is the Buddha-law taught in “countless hundreds, thousands, myriads, kotis of Buddha-lands in the universe”. “All things are for the One Buddha-Vehicle, and living beings who hear the Law from the Buddhas, all finally obtain Perfect Enlightenment.”

This is the fundamental revelation of the Sutra, repeated in a plenitude of language.This is the fundamental revelation of the Sutra, repeated in a plenitude of language.“I am also like the other Buddhas,” he says. “Knowing that all the living have many and various desires deep-rooted in their minds, I have, according to their capacity, expounded the various laws (by which these could be overcome) with various reasonings, parabolic expressions, and expedients.” But this tactical method was only in order to lead them onwards till they were capable of “attaining to the Perfect Knowledge of the One Buddha-Vehicle”, for “in the whole universe there are not even two Vehicles, how much less a third”. That is to say there are no two ways of salvation, none but that of the Mahayana.“I am also like the other Buddhas,” he says. “Knowing that all the living have many and various desires deep-rooted in their minds, I have, according to their capacity, expounded the various laws (by which these could be overcome) with various reasonings, parabolic expressions, and expedients.” But this tactical method was only in order to lead them onwards till they were capable of “attaining to the Perfect Knowledge of the One Buddha-Vehicle”, for “in the whole universe there are not even two Vehicles, how much less a third”. That is to say there are no two ways of salvation, none but that of the Mahayana.

He proceeds to say that a Buddha only appears in a period of decay, when “all the living are vile, covetous and envious, bringing to maturity every root of badness”. Then a Buddha appears and, while still in the One Vehicle, expounds it as Three Vehicles. There is dispute as to the exact meaning of the three, but they are understood as sravakas, pratyekabuddhas, and bodhisattvas, and these may be described as disciples still under the law of works, disciples who have accomplished their works, and Mahayana disciples who receive the true spiritual revelation in faith. If disciples of the first two types refuse to abandon their lower wisdom and the merits which they treasure, and to become bodhisattvas in the higher school, these can no longer be accounted faithful disciples.He proceeds to say that a Buddha only appears in a period of decay, when “all the living are vile, covetous and envious, bringing to maturity every root of badness”. Then a Buddha appears and, while still in the One Vehicle, expounds it as Three Vehicles. There is dispute as to the exact meaning of the three, but they are understood as sravakas, pratyekabuddhas, and bodhisattvas, and these may be described as disciples still under the law of works, disciples who have accomplished their works, and Mahayana disciples who receive the true spiritual revelation in faith. If disciples of the first two types refuse to abandon their lower wisdom and the merits which they treasure, and to become bodhisattvas in the higher school, these can no longer be accounted faithful disciples.

This is repeated in many pages of verse, from which the following excerpts are taken:This is repeated in many pages of verse, from which the following excerpts are taken:“Monks and nuns Obsessed by utmost arrogance, Men-disciples in self-conceit, Women-disciples in unbelief, Such four groups as these Five thousand in number, Perceiving not their errors And faults in the moral law, Caring only for their flaws, These little-wits having gone, These husks of the assembly who withdraw Because of the Buddha’s majesty, These men of minor virtues, Unable to receive this Law— (Now) has this assembly nor twigs nor leaves, But only the true and real.”“Monks and nuns Obsessed by utmost arrogance, Men-disciples in self-conceit, Women-disciples in unbelief, Such four groups as these Five thousand in number, Perceiving not their errors And faults in the moral law, Caring only for their flaws, These little-wits having gone, These husks of the assembly who withdraw Because of the Buddha’s majesty, These men of minor virtues, Unable to receive this Law— (Now) has this assembly nor twigs nor leaves, But only the true and real.”

He proceeds to show how, by reading the hearts and lives, past, present, and future, of all men, he adapts his teaching to their needs, telling them stories, or poems, or transmigrations, or marvels, and in parables leading them on.He proceeds to show how, by reading the hearts and lives, past, present, and future, of all men, he adapts his teaching to their needs, telling them stories, or poems, or transmigrations, or marvels, and in parables leading them on.“The dull, who delight in petty rules, Who are greedily attached to mortality, Who have not, under countless Buddhas, Walked the profound and mystic Way, Who are harassed by all the sufferings— To these I (at first) preach Nirvana. Such is the expedient I employ To lead them to Buddha-wisdom. Not yet could I say to them, ‘You all shall attain to Buddhahood’, For the time had not yet arrived. But now the very time has come And I must preach the Great Vehicle.”“The dull, who delight in petty rules, Who are greedily attached to mortality, Who have not, under countless Buddhas, Walked the profound and mystic Way, Who are harassed by all the sufferings— To these I (at first) preach Nirvana. Such is the expedient I employ To lead them to Buddha-wisdom. Not yet could I say to them, ‘You all shall attain to Buddhahood’, For the time had not yet arrived. But now the very time has come And I must preach the Great Vehicle.”

He declares that the nine divisions of the Law, which he had previously preached, were but the approach to the Mahayana, and in it he assures his bodhisattva-disciples of their ultimate buddhahood.He declares that the nine divisions of the Law, which he had previously preached, were but the approach to the Mahayana, and in it he assures his bodhisattva-disciples of their ultimate buddhahood.“The Buddha appears in the world Only for this One Reality, The other two not being real; For never by a smaller Vehicle (Hinayana) (Could a Buddha) save any creature. The Buddha himself is in the Great-Vehicle (Mahayana) And accordant with the Truth he has attained, Enriched by meditation and wisdom, By it he saves all creatures. I, having proved the Supreme Way, The universality of the Great Vehicle, If, by a Small Vehicle, I converted Were it but one human being, I should fall into grudging selfishness, A thing that cannot be. If men turn in faith to the Buddha, The Tathagata will not deceive them, Having no selfish, envious desires, Being free from all sins of the Law. Hence, the Buddha, in the universe, Is the One being perfectly fearless.”“The Buddha appears in the world Only for this One Reality, The other two not being real; For never by a smaller Vehicle (Hinayana) (Could a Buddha) save any creature. The Buddha himself is in the Great-Vehicle (Mahayana) And accordant with the Truth he has attained, Enriched by meditation and wisdom, By it he saves all creatures. I, having proved the Supreme Way, The universality of the Great Vehicle, If, by a Small Vehicle, I converted Were it but one human being, I should fall into grudging selfishness, A thing that cannot be. If men turn in faith to the Buddha, The Tathagata will not deceive them, Having no selfish, envious desires, Being free from all sins of the Law. Hence, the Buddha, in the universe, Is the One being perfectly fearless.”

In this passage we have clearly stated the distinctive character of Mahayana—its two prominent features of Universality and of Faith. The Buddha himself being universal, all beings must be included, for the whole contains its parts. The Supreme Way is Universalism and Faith in the sublime unselfishness of the Buddha.In this passage we have clearly stated the distinctive character of Mahayana—its two prominent features of Universality and of Faith. The Buddha himself being universal, all beings must be included, for the whole contains its parts. The Supreme Way is Universalism and Faith in the sublime unselfishness of the Buddha.It is quite apparent also that by the Buddha no merely human being is meant. A distinction is necessary between the earth-born Śakyamuni and the Buddha. As in the case of the divine-human nature of the Christ, so in regard to the Buddha, Śakyamuni is considered as a man who, when enlightened, became the human Buddha. His human nature had been clothed upon by the Buddha-nature. When on earth, though still human, the Buddha was more. He was even more than the highest devas, in other words more than the beings commonly called divine, for a Buddha, a truly enlightened one, was far greater than the passion-torn gods of India. However powerful and happy they may be as gods, they are still the subjects of mortality, and therefore of reincarnation, but from this a Buddha is free. In sum, the Buddha was in Śakyamuni reconciling all creatures unto himself, and thus Śakyamuni was Buddha. The Buddha is universal; therefore all things are in Buddha—and will be reconciled. But inferentially, as the Buddha has freedom of will, so all creatures have freedom of choice, and not till they choose to use their faculty of faith in the Buddha, rather than to use their own feeble efforts at enlightenment and moral control, will they reach the perfect enlightenment, in unity of spirit with the Buddha.It is quite apparent also that by the Buddha no merely human being is meant. A distinction is necessary between the earth-born Śakyamuni and the Buddha. As in the case of the divine-human nature of the Christ, so in regard to the Buddha, Śakyamuni is considered as a man who, when enlightened, became the human Buddha. His human nature had been clothed upon by the Buddha-nature. When on earth, though still human, the Buddha was more. He was even more than the highest devas, in other words more than the beings commonly called divine, for a Buddha, a truly enlightened one, was far greater than the passion-torn gods of India. However powerful and happy they may be as gods, they are still the subjects of mortality, and therefore of reincarnation, but from this a Buddha is free. In sum, the Buddha was in Śakyamuni reconciling all creatures unto himself, and thus Śakyamuni was Buddha. The Buddha is universal; therefore all things are in Buddha—and will be reconciled. But inferentially, as the Buddha has freedom of will, so all creatures have freedom of choice, and not till they choose to use their faculty of faith in the Buddha, rather than to use their own feeble efforts at enlightenment and moral control, will they reach the perfect enlightenment, in unity of spirit with the Buddha.

“Know, O Śariputra! Of yore I made a vow, In desire to cause all creatures To rank equally with me. . . . . . Whene’er I meet any of the living I teach them the Buddha-Way; The unwise remain confused And, deluded, accept not my teaching.”“Know, O Śariputra! Of yore I made a vow, In desire to cause all creatures To rank equally with me. . . . . . Whene’er I meet any of the living I teach them the Buddha-Way; The unwise remain confused And, deluded, accept not my teaching.”The Buddha-Way is the way to buddhahood, or perfect enlightenment; the way is faith; the end is universal.The Buddha-Way is the way to buddhahood, or perfect enlightenment; the way is faith; the end is universal.He proceeds to say:He proceeds to say:

“I know that all these creatures Have failed in previous lives, Are firmly attached to base desires And, infatuated, are in trouble. . . . . . They suffer the utmost misery. Received into the womb in embryo, They pass from generation to generation, Poor in virtue and of little happiness, Oppressed by all the sorrows And dwelling in the thickets of debate, Such as, Existence? or Non-existence? Relying on their propositions, Sixty-two in number, They become rooted in false philosophy, Tenacious and unyielding, Self-sufficient and self-inflated, Suspicious, warped, without faith. During thousands and milliards of kalpas Such hear not the name of Buddha, Nor ever learn of the Truth; These men are hard to save. For this reason, Śariputra, I set up an expedient for them, Proclaiming a Way to end suffering, Revealing it as Nirvana. Yet, though I proclaim Nirvana, It is not real extinction; All things from the beginning Are ever of Nirvana nature. When a Buddha-son fulfils (his) course, In the world to come he becomes Buddha. It is because of my adaptability That I tell of a Three-Vehicle Law, (But truly) the World-honoured Ones Preach the One-Vehicle Way.”“I know that all these creatures Have failed in previous lives, Are firmly attached to base desires And, infatuated, are in trouble. . . . . . They suffer the utmost misery. Received into the womb in embryo, They pass from generation to generation, Poor in virtue and of little happiness, Oppressed by all the sorrows And dwelling in the thickets of debate, Such as, Existence? or Non-existence? Relying on their propositions, Sixty-two in number, They become rooted in false philosophy, Tenacious and unyielding, Self-sufficient and self-inflated, Suspicious, warped, without faith. During thousands and milliards of kalpas Such hear not the name of Buddha, Nor ever learn of the Truth; These men are hard to save. For this reason, Śariputra, I set up an expedient for them, Proclaiming a Way to end suffering, Revealing it as Nirvana. Yet, though I proclaim Nirvana, It is not real extinction; All things from the beginning Are ever of Nirvana nature. When a Buddha-son fulfils (his) course, In the world to come he becomes Buddha. It is because of my adaptability That I tell of a Three-Vehicle Law, (But truly) the World-honoured Ones Preach the One-Vehicle Way.”

Thus the author declares that the ignorant, prejudiced, and warped condition of the human mind, with its logic-chopping and philosophizing, only leads men away from simple faith in the Buddha. It is difficult to make them believe this, and only by tactful, expedient teaching (i.e. Hinayana) can men be led on to the truth as it is in Mahayana. The other vehicles, or schools, are but temporary expedients. The author, quite clearly, finds himself teaching a doctrine fundamentally different from that which Śakyamuni had taught when on earth, yet as he wishes to put the new teaching into Śakyamuni’s mouth, he has to justify the change. In the meantime, he declares that, in all past time and in all worlds, wherever the Buddhas—before their final extinction from the lower realms, before their final Nirvana, or blessedness—have preached their Supreme Truth, the creatures in each of their domains have been able to attain to buddhahood:Thus the author declares that the ignorant, prejudiced, and warped condition of the human mind, with its logic-chopping and philosophizing, only leads men away from simple faith in the Buddha. It is difficult to make them believe this, and only by tactful, expedient teaching (i.e. Hinayana) can men be led on to the truth as it is in Mahayana. The other vehicles, or schools, are but temporary expedients. The author, quite clearly, finds himself teaching a doctrine fundamentally different from that which Śakyamuni had taught when on earth, yet as he wishes to put the new teaching into Śakyamuni’s mouth, he has to justify the change. In the meantime, he declares that, in all past time and in all worlds, wherever the Buddhas—before their final extinction from the lower realms, before their final Nirvana, or blessedness—have preached their Supreme Truth, the creatures in each of their domains have been able to attain to buddhahood:

“If there are any beings Who have met the former Buddhas, If, after hearing the Truth, They have given kindly alms, Or kept the commands, enduring, Been zealous, meditative, wise, Cultivating blessedness and virtue, Such men and beings as these Have all attained to buddhahood. If, after the Nirvana of Buddhas, Men have become gentle of heart, All such creatures as these Have all attained to buddhahood. After the Nirvana of Buddhas, Those who worshipped their relics, And built myriads, kotis of stupas, With gold, silver, and crystal, With moonstone and with agate, With jasper and lapis lazuli, Purely and abundantly displayed, Superbly shown on every stupa; Or those who built shrines of stone, Of sandal-wood or aloes, Of eagle-wood or other woods, Of brick and tiles, or clay; Or those who, in the wilds, Built Buddha-shrines of earth; Even children who, in play, Gathered sand for a Buddha’s stupa; Such men and beings as these, Have all attained to buddhahood. If men, for the sake of Buddhas, Have erected images of them, Carved with the (sacred) signs, They have all attained to buddhahood.”“If there are any beings Who have met the former Buddhas, If, after hearing the Truth, They have given kindly alms, Or kept the commands, enduring, Been zealous, meditative, wise, Cultivating blessedness and virtue, Such men and beings as these Have all attained to buddhahood. If, after the Nirvana of Buddhas, Men have become gentle of heart, All such creatures as these Have all attained to buddhahood. After the Nirvana of Buddhas, Those who worshipped their relics, And built myriads, kotis of stupas, With gold, silver, and crystal, With moonstone and with agate, With jasper and lapis lazuli, Purely and abundantly displayed, Superbly shown on every stupa; Or those who built shrines of stone, Of sandal-wood or aloes, Of eagle-wood or other woods, Of brick and tiles, or clay; Or those who, in the wilds, Built Buddha-shrines of earth; Even children who, in play, Gathered sand for a Buddha’s stupa; Such men and beings as these, Have all attained to buddhahood. If men, for the sake of Buddhas, Have erected images of them, Carved with the (sacred) signs, They have all attained to buddhahood.”

In like manner those who have used brass, lead, clay, lacquer to make Buddha’s images, or painted them, or employed others to do so, have also attained buddhahood.In like manner those who have used brass, lead, clay, lacquer to make Buddha’s images, or painted them, or employed others to do so, have also attained buddhahood.“Even boys, in their play, Who with reed, wood, or pen, Or, even with finger-nail, Have drawn Buddha’s images; Such men and beings as these Gradually accumulating merit, And becoming pitiful in heart, Have all attained to buddhahood, And converted many bodhisattvas, Saving countless creatures.”“Even boys, in their play, Who with reed, wood, or pen, Or, even with finger-nail, Have drawn Buddha’s images; Such men and beings as these Gradually accumulating merit, And becoming pitiful in heart, Have all attained to buddhahood, And converted many bodhisattvas, Saving countless creatures.”

Moreover:Moreover:“If men, to the stupas and shrines, To a precious image or painting, With flowers, incense, flags and umbrellas, Have paid homage with respectful hearts; Or employed others to perform music, Beat drums, blow horns and conches, Pan-pipes and flutes, play lutes and harps, Gongs, guitars and cymbals, Such mystic sounds as these, Played by way of homage; Or with joyful hearts have sung Praise to the merits of Buddhas, Though with but one small sound, (These, too,) have attained to buddhahood. Even one who, distracted of mind, With but a single flower, Has paid homage to a painted image, Shall gradually see countless Buddhas. Or, those who have offered worship, Were it merely by folding the hands, Or even by raising a hand, Or by slightly bending the head, By thus paying homage to the images, Will gradually see countless Buddhas, Attain the Supreme Way, Widely save numberless creatures And enter the perfect Nirvana. . . . . . (For) all Buddhas take the one vow: ‘The Buddha-way which I walk, I will universally cause all the living To attain this same Way with me.’ Though Buddhas in future ages Proclaim hundreds, thousands, kotis, Countless ways into the doctrine, In reality there is but the One-Vehicle. . . . . . In the perilous round of mortality, In continuous, unending misery, Firmly tied to the passions As a yak is to its tail; Smothered by greed and infatuation, Blinded and seeing nothing; Seeking not the Buddha, the Mighty, And the Truth that ends suffering, But deeply sunk in heresy, By suffering seeking riddance of suffering; For the sake of all these creatures My heart is stirred with great pity.”“If men, to the stupas and shrines, To a precious image or painting, With flowers, incense, flags and umbrellas, Have paid homage with respectful hearts; Or employed others to perform music, Beat drums, blow horns and conches, Pan-pipes and flutes, play lutes and harps, Gongs, guitars and cymbals, Such mystic sounds as these, Played by way of homage; Or with joyful hearts have sung Praise to the merits of Buddhas, Though with but one small sound, (These, too,) have attained to buddhahood. Even one who, distracted of mind, With but a single flower, Has paid homage to a painted image, Shall gradually see countless Buddhas. Or, those who have offered worship, Were it merely by folding the hands, Or even by raising a hand, Or by slightly bending the head, By thus paying homage to the images, Will gradually see countless Buddhas, Attain the Supreme Way, Widely save numberless creatures And enter the perfect Nirvana. . . . . . (For) all Buddhas take the one vow: ‘The Buddha-way which I walk, I will universally cause all the living To attain this same Way with me.’ Though Buddhas in future ages Proclaim hundreds, thousands, kotis, Countless ways into the doctrine, In reality there is but the One-Vehicle. . . . . . In the perilous round of mortality, In continuous, unending misery, Firmly tied to the passions As a yak is to its tail; Smothered by greed and infatuation, Blinded and seeing nothing; Seeking not the Buddha, the Mighty, And the Truth that ends suffering, But deeply sunk in heresy, By suffering seeking riddance of suffering; For the sake of all these creatures My heart is stirred with great pity.”

The author then makes him refer to his enlightenment under the bodhi-tree, when the supreme truth of Mahayanism is declared by the author to have been revealed to him. So impossible did it seem to Śakyamuni that the world could understand him, that he thought straightway to proclaim the Mahayana Law once only, and immediately betake himself to the bliss of Nirvana. But Brahma and the gods and the heavenly throng earnestly implored him not to leave the world, but to “roll the Wheel of the Law”, that is, proclaim the Good News as the disk of the sun rolls through the sky. Finally, he decides that, as it is impossible for ignorant and sinful man immediately to apprehend this wonderful Truth, it is needful for him to use such tactful or Hinayana teaching as may be expedient. Instantly the former Buddhas applaud his decision, assuring him that such had been their own method. Thus the Author gives him the authority of the Buddhas of all past worlds.The author then makes him refer to his enlightenment under the bodhi-tree, when the supreme truth of Mahayanism is declared by the author to have been revealed to him. So impossible did it seem to Śakyamuni that the world could understand him, that he thought straightway to proclaim the Mahayana Law once only, and immediately betake himself to the bliss of Nirvana. But Brahma and the gods and the heavenly throng earnestly implored him not to leave the world, but to “roll the Wheel of the Law”, that is, proclaim the Good News as the disk of the sun rolls through the sky. Finally, he decides that, as it is impossible for ignorant and sinful man immediately to apprehend this wonderful Truth, it is needful for him to use such tactful or Hinayana teaching as may be expedient. Instantly the former Buddhas applaud his decision, assuring him that such had been their own method. Thus the Author gives him the authority of the Buddhas of all past worlds.

“Know, Śariputra! The stupid and those of little wit, Those tied to externals and the proud, Cannot believe this Truth. But now I gladly and with boldness In the midst of (you) bodhisattvas, Straightway put aside expediency And only proclaim the Supreme Way. . . . . . In the same fashion that the Buddhas, Past, present, and future, preach the Law, So also will I now proclaim The one and undivided Law. . . . . . Even in infinite, countless kalpas, Rarely may this Law be heard, And those able to hearken to it, Such men as these are rare. . . . . . Who hears and joyfully extols it, Though but by a single word, Has thus paid homage to All Buddhas in the three realms. . . . . . Know, all of you, Śariputra, That this Wonderful Law Is the secret of all the Buddhas. . . . . . Rejoice greatly in your hearts, Knowing that you will become Buddhas.”“Know, Śariputra! The stupid and those of little wit, Those tied to externals and the proud, Cannot believe this Truth. But now I gladly and with boldness In the midst of (you) bodhisattvas, Straightway put aside expediency And only proclaim the Supreme Way. . . . . . In the same fashion that the Buddhas, Past, present, and future, preach the Law, So also will I now proclaim The one and undivided Law. . . . . . Even in infinite, countless kalpas, Rarely may this Law be heard, And those able to hearken to it, Such men as these are rare. . . . . . Who hears and joyfully extols it, Though but by a single word, Has thus paid homage to All Buddhas in the three realms. . . . . . Know, all of you, Śariputra, That this Wonderful Law Is the secret of all the Buddhas. . . . . . Rejoice greatly in your hearts, Knowing that you will become Buddhas.”