The Lotus of the Wonderful Law (W. E. Soothill, 1930)第 7 品 · Soothill 英译节本

The Buddha now addresses the body of his disciples, telling them that once upon a time there was a Buddha named Universal-Surpassing-Wisdom. An immeasurable time has passed since his Nirvana, and the Buddha tries to impress on his hearers the meaning of timelessness in the following manner:The Buddha now addresses the body of his disciples, telling them that once upon a time there was a Buddha named Universal-Surpassing-Wisdom. An immeasurable time has passed since his Nirvana, and the Buddha tries to impress on his hearers the meaning of timelessness in the following manner:“Suppose the earth element in a Three-Thousand-Great-Thousandfold-World were by some one ground into ink, and he were to pass through a thousand realms in an eastern direction, and then let fall one drop as large as a grain of dust; again, passing through another thousand realms, once more he let fall one drop; suppose he thus proceeds until he has finished the ink made of the earth-element—what is your opinion? All these realms—is it possible for mathematicians, or their disciples, to find their end or confines so as to know their number?”“Suppose the earth element in a Three-Thousand-Great-Thousandfold-World were by some one ground into ink, and he were to pass through a thousand realms in an eastern direction, and then let fall one drop as large as a grain of dust; again, passing through another thousand realms, once more he let fall one drop; suppose he thus proceeds until he has finished the ink made of the earth-element—what is your opinion? All these realms—is it possible for mathematicians, or their disciples, to find their end or confines so as to know their number?”

“No, World-honoured One!”“No, World-honoured One!”“Bhikshus! Suppose all those realms which that man has passed, where he has dropped a drop and where he has not, were ground to dust, and suppose one grain of the dust be a kalpa—the time since that Buddha became extinct till now still exceeds those numbers by innumerable, infinite, hundreds, thousands, myriads, kotis of asamkhyeya kalpas. By the power of my Buddha-wisdom, I observe that distant time as if it were only to-day.”“Bhikshus! Suppose all those realms which that man has passed, where he has dropped a drop and where he has not, were ground to dust, and suppose one grain of the dust be a kalpa—the time since that Buddha became extinct till now still exceeds those numbers by innumerable, infinite, hundreds, thousands, myriads, kotis of asamkhyeya kalpas. By the power of my Buddha-wisdom, I observe that distant time as if it were only to-day.”

The whole story is too long for insertion here. In brief, the Buddha, Universal-Surpassing-Wisdom, after routing the army of Mara, common to Buddha-realms, sat cross-legged, motionless in mind and body, for ten minor kalpas, but still did not attain to Perfect Enlightenment.The whole story is too long for insertion here. In brief, the Buddha, Universal-Surpassing-Wisdom, after routing the army of Mara, common to Buddha-realms, sat cross-legged, motionless in mind and body, for ten minor kalpas, but still did not attain to Perfect Enlightenment.“Then the gods of Indra’s heavens spread for that Buddha a lion-throne, a yojana high, under a bodhi-tree, so that the Buddha might on this throne attain Perfect Enlightenment. No sooner was he seated on it, than the Brahma heavenly kings rained down celestial flowers over an area of a hundred yojanas. A fragrant wind from time to time arose, sweeping away the flowers as they withered and raining fresh ones.”“Then the gods of Indra’s heavens spread for that Buddha a lion-throne, a yojana high, under a bodhi-tree, so that the Buddha might on this throne attain Perfect Enlightenment. No sooner was he seated on it, than the Brahma heavenly kings rained down celestial flowers over an area of a hundred yojanas. A fragrant wind from time to time arose, sweeping away the flowers as they withered and raining fresh ones.”

Other wonders are described until, at the end of ten minor kalpas, the great Buddha-law of Perfect Enlightenment is revealed. His sixteen sons, born while he was a prince before he left home to become a monk, also his father, with his hundred ministers and myriads of people, all drew near to the Throne of Enlightenment, doing homage to its occupant. They besought him to roll the Wheel of the Law and proclaim the Truth.Other wonders are described until, at the end of ten minor kalpas, the great Buddha-law of Perfect Enlightenment is revealed. His sixteen sons, born while he was a prince before he left home to become a monk, also his father, with his hundred ministers and myriads of people, all drew near to the Throne of Enlightenment, doing homage to its occupant. They besought him to roll the Wheel of the Law and proclaim the Truth.

At the moment when this Buddha attained Perfect Enlightenment the whole universe was shaken, a light shone in regions where light had never shown before, and wherever light was known its shining was doubled in intensity.At the moment when this Buddha attained Perfect Enlightenment the whole universe was shaken, a light shone in regions where light had never shown before, and wherever light was known its shining was doubled in intensity.The Brahma-kings astonished cry:The Brahma-kings astonished cry:“In all our palaces Ne’er has been such shining: What may be its cause? Let us investigate. Has a great good god been born, Or a Buddha appeared in the world, That this great brilliance Illuminates the universe?”“In all our palaces Ne’er has been such shining: What may be its cause? Let us investigate. Has a great good god been born, Or a Buddha appeared in the world, That this great brilliance Illuminates the universe?”

Thereupon the Brahma-kings of the East in five hundred myriad kotis of realms, with all their palace train, each follower bearing a great bag, full of celestial flowers, set forth to investigate the sign. They found the Buddha surrounded by vast expectant throngs, and immediately joined them, strewing their flowers before his feet till they rose high as Mount Sumeru, and each offering to him his magnificent palace. In like manner there appeared, in turn, the Brahma-kings of each of the other regions, making similar offerings. This is told in plenitude of detail, covering many pages of prose and verse. The four quarters, together with the zenith and nadir, are each portrayed in similar style, with sufficient variation to avoid mere verbal repetition.Thereupon the Brahma-kings of the East in five hundred myriad kotis of realms, with all their palace train, each follower bearing a great bag, full of celestial flowers, set forth to investigate the sign. They found the Buddha surrounded by vast expectant throngs, and immediately joined them, strewing their flowers before his feet till they rose high as Mount Sumeru, and each offering to him his magnificent palace. In like manner there appeared, in turn, the Brahma-kings of each of the other regions, making similar offerings. This is told in plenitude of detail, covering many pages of prose and verse. The four quarters, together with the zenith and nadir, are each portrayed in similar style, with sufficient variation to avoid mere verbal repetition.

The light that shone through all the worlds was the Light of Truth dawning on the awakening Buddha. It was the Radiance of Perfect Enlightenment, of which the Mahayana is the conveyer. The Brahma-kings chant:The light that shone through all the worlds was the Light of Truth dawning on the awakening Buddha. It was the Radiance of Perfect Enlightenment, of which the Mahayana is the conveyer. The Brahma-kings chant:“Kalpas untold from of yore Have passed empty without a Buddha; A World-honoured One not appearing, Darkness has everywhere reigned; The three evil states were thriving, Flourishing were the demons, While the heavenly host dwindled And perished in evil estate, Not hearing the Law from a Buddha. . . . . . The Buddha, the eye of the world, Now after long ages appears; Through pity for the living In the world he is revealed, Surpassing in Perfect Enlightenment . . . . . All our palaces, made beauteous With this supernal Light, We offer to the World-Honoured. . . . . . World-Honoured! roll the Law-wheel! Beat the drum of the dew-sweet Law, Save the suffering living Reveal the Nirvana-Way!”“Kalpas untold from of yore Have passed empty without a Buddha; A World-honoured One not appearing, Darkness has everywhere reigned; The three evil states were thriving, Flourishing were the demons, While the heavenly host dwindled And perished in evil estate, Not hearing the Law from a Buddha. . . . . . The Buddha, the eye of the world, Now after long ages appears; Through pity for the living In the world he is revealed, Surpassing in Perfect Enlightenment . . . . . All our palaces, made beauteous With this supernal Light, We offer to the World-Honoured. . . . . . World-Honoured! roll the Law-wheel! Beat the drum of the dew-sweet Law, Save the suffering living Reveal the Nirvana-Way!”

Then the Buddha Universal-Surpassing-Wisdom is represented as following the tactical method of Buddhas, that of preaching first the four noble truths concerning Pain and its cure, i.e. the fact and nature of suffering; the assembling (or, focussing) of suffering; the possibility of the extinction of suffering; the way of its extinction. This he followed with the Law of the Twelve Causes of reincarnation and their annihilation. Such is, of course, the preparatory or hinayana method; yet, as the result of it, the sixteen princes and myriads of others “were freed from faults, all obtaining the profound, mystic meditations, the Three Clear (Views) and the Six Transcendent (Faculties) and thus accomplished the Eight Emancipations”. Likewise, at a second, a third, and a fourth time of preaching the Law, “beings as sands of the Ganges were freed from faults.”Then the Buddha Universal-Surpassing-Wisdom is represented as following the tactical method of Buddhas, that of preaching first the four noble truths concerning Pain and its cure, i.e. the fact and nature of suffering; the assembling (or, focussing) of suffering; the possibility of the extinction of suffering; the way of its extinction. This he followed with the Law of the Twelve Causes of reincarnation and their annihilation. Such is, of course, the preparatory or hinayana method; yet, as the result of it, the sixteen princes and myriads of others “were freed from faults, all obtaining the profound, mystic meditations, the Three Clear (Views) and the Six Transcendent (Faculties) and thus accomplished the Eight Emancipations”. Likewise, at a second, a third, and a fourth time of preaching the Law, “beings as sands of the Ganges were freed from faults.”

The sixteen royal sons became monks, served myriads of Buddhas, and then besought the Buddha, their father, to preach the Law of Perfect Enlightenment! The vast host added their appeal, and “after two myriad kalpas had passed, in the midst of the four groups he preached this Mahayana Sutra named ‘The Lotus Flower of the Wonderful Law’.” “For eight thousand kalpas he continued preaching this Sutra without cessation. When he had finished, he then entered a quiet room and remained in meditation during eighty-four thousand kalpas.” During this period his sixteen sons preached everywhere the Sutra of the Wonderful Law-Flower, saving incalculable numbers of beings.The sixteen royal sons became monks, served myriads of Buddhas, and then besought the Buddha, their father, to preach the Law of Perfect Enlightenment! The vast host added their appeal, and “after two myriad kalpas had passed, in the midst of the four groups he preached this Mahayana Sutra named ‘The Lotus Flower of the Wonderful Law’.” “For eight thousand kalpas he continued preaching this Sutra without cessation. When he had finished, he then entered a quiet room and remained in meditation during eighty-four thousand kalpas.” During this period his sixteen sons preached everywhere the Sutra of the Wonderful Law-Flower, saving incalculable numbers of beings.

After eighty-four thousand kalpas had passed, the Buddha, Great Universal Master of Wisdom, arose from his trance-like meditation, ascended the Law-throne, and addressed the vast assembly, calling on them to pay homage to his sixteen sons because they had universally preached the Lotus Sutra.After eighty-four thousand kalpas had passed, the Buddha, Great Universal Master of Wisdom, arose from his trance-like meditation, ascended the Law-throne, and addressed the vast assembly, calling on them to pay homage to his sixteen sons because they had universally preached the Lotus Sutra.Śakyamuni, having told this story of the former Buddha, now declared that the sixteen sons, who became Buddhas, possessed their Buddha-realms in the eight directions. Two of them were in the eastern region, two in the south-eastern, and so on. Their titles are given. The fifteenth and sixteenth were in the north-eastern region, one of them being named “Destroyer of Fear in all the world”, the other was Śakyamuni himself, who has now at last reached the stage of Perfect Enlightenment in this world.Śakyamuni, having told this story of the former Buddha, now declared that the sixteen sons, who became Buddhas, possessed their Buddha-realms in the eight directions. Two of them were in the eastern region, two in the south-eastern, and so on. Their titles are given. The fifteenth and sixteenth were in the north-eastern region, one of them being named “Destroyer of Fear in all the world”, the other was Śakyamuni himself, who has now at last reached the stage of Perfect Enlightenment in this world.

He tells the disciples, that they have all been his disciples in former states of existence. “All those beings, innumerable as the sands of Ganges, whom I converted at that time, are you yourselves, and you will be my disciples in future worlds after my extinction.” “In other realms I shall still be Buddha though under different names.” The meaning seems to be that the One Buddha appears in countless worlds, One yet infinite in number. Each personal incarnation of the Buddhas, each embodiment, so to speak, has its own characteristic, but there is only One Buddha in and through all these various manifestations. It is, of course, not clear from this chapter alone that the One Buddha is personal, and not an abstraction like Wisdom, but the general interpretation favours one personal Buddha, whom Dr. Timothy Richard has not hesitated to call God.He tells the disciples, that they have all been his disciples in former states of existence. “All those beings, innumerable as the sands of Ganges, whom I converted at that time, are you yourselves, and you will be my disciples in future worlds after my extinction.” “In other realms I shall still be Buddha though under different names.” The meaning seems to be that the One Buddha appears in countless worlds, One yet infinite in number. Each personal incarnation of the Buddhas, each embodiment, so to speak, has its own characteristic, but there is only One Buddha in and through all these various manifestations. It is, of course, not clear from this chapter alone that the One Buddha is personal, and not an abstraction like Wisdom, but the general interpretation favours one personal Buddha, whom Dr. Timothy Richard has not hesitated to call God.

“Monks!” says the Buddha, “If a Tathagata himself knows that the time of his Nirvana has arrived, and that his assembly is purified, is firm in faith and discernment, penetrated with the Law of the Void, and profound in meditation, then he gathers together his bodhisattvas to preach this Sutra to them. In the world there is no second vehicle for attaining to extinction; there is only the One Buddha-Vehicle for such attainment. Know, bhikshus! The tact of the Tathagata penetrates deeply into the natures of all living beings, and knows that they are bent on the enjoyment of trifling things and deeply attached to human desires. It is for the sake of these he preaches Nirvana.”“Monks!” says the Buddha, “If a Tathagata himself knows that the time of his Nirvana has arrived, and that his assembly is purified, is firm in faith and discernment, penetrated with the Law of the Void, and profound in meditation, then he gathers together his bodhisattvas to preach this Sutra to them. In the world there is no second vehicle for attaining to extinction; there is only the One Buddha-Vehicle for such attainment. Know, bhikshus! The tact of the Tathagata penetrates deeply into the natures of all living beings, and knows that they are bent on the enjoyment of trifling things and deeply attached to human desires. It is for the sake of these he preaches Nirvana.”

The Magic CityThe Magic City“Suppose, there is a fearful region, five hundred yojanas in extent, through which lies a perilous and difficult road, far from the abodes of men. Suppose there is a large company wishing to pass along that road to the Place of Jewels, and they have a guide, wise and astute, who knows well the perilous road, where it is open and where closed, and who leads the company that wish to cross this arduous region. Suppose on the way the company he leads become weary and lagging and say to the leader: ‘We are utterly exhausted, and moreover afraid, and cannot go any farther; the road before us stretches far; let us turn back.’ The leader, a man of much tact, reflects thus: ‘These people are to be pitied. How can they give up such great treasure and seek to turn back?’ Reflecting thus, by a device, in the midst of the perilous road, he magically raises a city over three hundred yojanas in extent, and says to the company: ‘Do not fear, and do not turn back. Here is this great city in which you may stay and follow your own desires. If you enter this city, you will speedily be at ease; and if you then are able to go forward to the Place of Jewels, you may proceed.’“Suppose, there is a fearful region, five hundred yojanas in extent, through which lies a perilous and difficult road, far from the abodes of men. Suppose there is a large company wishing to pass along that road to the Place of Jewels, and they have a guide, wise and astute, who knows well the perilous road, where it is open and where closed, and who leads the company that wish to cross this arduous region. Suppose on the way the company he leads become weary and lagging and say to the leader: ‘We are utterly exhausted, and moreover afraid, and cannot go any farther; the road before us stretches far; let us turn back.’ The leader, a man of much tact, reflects thus: ‘These people are to be pitied. How can they give up such great treasure and seek to turn back?’ Reflecting thus, by a device, in the midst of the perilous road, he magically raises a city over three hundred yojanas in extent, and says to the company: ‘Do not fear, and do not turn back. Here is this great city in which you may stay and follow your own desires. If you enter this city, you will speedily be at ease; and if you then are able to go forward to the Place of Jewels, you may proceed.’

“Thereupon the exhausted company are greatly rejoiced in mind, and praise their unexampled fortune: ‘Now indeed we shall escape this evil way and speedily be at ease.’ Then the company proceed into the magic city, imagining they have arrived at their destination and are settled in comfort. When the leader perceives that the company are rested and are no longer fatigued, he makes the magic city disappear, and says to the company: ‘Come along, all of you, the Place of Jewels is at hand. I only created this past large city for you to rest a while.’“Thereupon the exhausted company are greatly rejoiced in mind, and praise their unexampled fortune: ‘Now indeed we shall escape this evil way and speedily be at ease.’ Then the company proceed into the magic city, imagining they have arrived at their destination and are settled in comfort. When the leader perceives that the company are rested and are no longer fatigued, he makes the magic city disappear, and says to the company: ‘Come along, all of you, the Place of Jewels is at hand. I only created this past large city for you to rest a while.’

“Bhikshus! So is it with the Tathagata. At present he is your great Leader, acquainted with the distresses, the evils, the perils and the long-continued processes of mortality, from which you must be rid and removed. If living beings only hear of One Buddha-Vehicle, they will not desire to see the Buddha, nor wish to draw nigh to him, but think thus—‘the Buddha-Way is long and far; only after undergoing long and bitter toil, can the end be reached’. The Buddha, knowing how feeble and low are their minds, by his tact, while they are on the way, preaches the two stages of Nirvana, in order to give them rest. If those beings remain in these secondary stages, then the Tathagata proceeds to tell them: ‘You have not yet accomplished your task. The place where you are dwelling is near to the Buddha-Wisdom. Take note and ponder that the Nirvana to which you have attained is not the real one!’ It is only the Tathagata’s device which distinguishes and speaks of the One Buddha-Vehicle as Three. He is just like that leader who, in order to give rest to his company, magically makes a great city and after they are rested informs them saying: ‘The Place of Jewels is near at hand; this city is not real, but only my magic production’.”“Bhikshus! So is it with the Tathagata. At present he is your great Leader, acquainted with the distresses, the evils, the perils and the long-continued processes of mortality, from which you must be rid and removed. If living beings only hear of One Buddha-Vehicle, they will not desire to see the Buddha, nor wish to draw nigh to him, but think thus—‘the Buddha-Way is long and far; only after undergoing long and bitter toil, can the end be reached’. The Buddha, knowing how feeble and low are their minds, by his tact, while they are on the way, preaches the two stages of Nirvana, in order to give them rest. If those beings remain in these secondary stages, then the Tathagata proceeds to tell them: ‘You have not yet accomplished your task. The place where you are dwelling is near to the Buddha-Wisdom. Take note and ponder that the Nirvana to which you have attained is not the real one!’ It is only the Tathagata’s device which distinguishes and speaks of the One Buddha-Vehicle as Three. He is just like that leader who, in order to give rest to his company, magically makes a great city and after they are rested informs them saying: ‘The Place of Jewels is near at hand; this city is not real, but only my magic production’.”

The verse section of the Magic City is as follows:The verse section of the Magic City is as follows:“It is like to a perilous way, Cut off, full of venomous beasts, Without either water or grass, A region of terror to men. A throng, countless thousands, myriads, Wish to traverse this perilous way, Far and long indeed is the road, Through five hundred yojanas. Then there appears a leader, Strong of sense and wise, Clear-headed, resolute, Who in peril saves from danger. Exhausted and worn, these people Cry to the leader, saying: ‘Weary and worn are we, Let us turn back from here.’ The leader reflects within: ‘To be pitied are these poor folk! How can they wish to turn back And miss so great a treasure?’ Instant a device occurs— ‘Let me use supernatural power And make a great magic city, With houses splendid adorned, Surrounded with gardens and groves Streamlets and bathing pools, Massive gates and towers, Full both of men and women.’ Making this transformation, He pacifies them, saying: ‘Fear not! Enter all of you into this city, Let each enjoy himself at will.’ When those people had entered the city, Their hearts were full of joy, They only thought of rest and ease, And considered they had been saved. When the leader knew they were rested, He assembled and spoke to them saying: ‘All of you now press forward! This was but an illusory city. Seeing you were worn out And wishing to turn back midway, I, therefore, by a device, Temporarily made this city. Do you diligently now advance Together to the Place of Jewels.’ I, too, in equal manner, Am the Leader of all the living. Seeing the seekers of the Way, Midway becoming wearied, Unable to cross the perilous ways Of mortality and delusion. So I, by expedient methods, For their ease preached Nirvana, saying: ‘Your sufferings now are ended; All your toil is finished!’ When I knew you had reached Nirvana And all had become Arhats, Then I gathered you together And preached to you the real Law. Buddhas in their tactfulness, Separately preach the Three Vehicles; Though there is but the One Buddha-Vehicle; Only as resting-places are Two preached. Now I preach to you the truth; What you have reached is not the extinction. To obtain perfect Buddha-knowledge, Exert yourselves with utmost zeal! Prove the Perfect Knowledge, The Ten Powers of the Buddha-Laws, Perfect the Thirty-two Signs— Then that is the real extinction. The Buddhas, the onward Leaders, Call the resting-place Nirvana, But, perceiving their people rested, They lead on to Buddha-Wisdom.”“It is like to a perilous way, Cut off, full of venomous beasts, Without either water or grass, A region of terror to men. A throng, countless thousands, myriads, Wish to traverse this perilous way, Far and long indeed is the road, Through five hundred yojanas. Then there appears a leader, Strong of sense and wise, Clear-headed, resolute, Who in peril saves from danger. Exhausted and worn, these people Cry to the leader, saying: ‘Weary and worn are we, Let us turn back from here.’ The leader reflects within: ‘To be pitied are these poor folk! How can they wish to turn back And miss so great a treasure?’ Instant a device occurs— ‘Let me use supernatural power And make a great magic city, With houses splendid adorned, Surrounded with gardens and groves Streamlets and bathing pools, Massive gates and towers, Full both of men and women.’ Making this transformation, He pacifies them, saying: ‘Fear not! Enter all of you into this city, Let each enjoy himself at will.’ When those people had entered the city, Their hearts were full of joy, They only thought of rest and ease, And considered they had been saved. When the leader knew they were rested, He assembled and spoke to them saying: ‘All of you now press forward! This was but an illusory city. Seeing you were worn out And wishing to turn back midway, I, therefore, by a device, Temporarily made this city. Do you diligently now advance Together to the Place of Jewels.’ I, too, in equal manner, Am the Leader of all the living. Seeing the seekers of the Way, Midway becoming wearied, Unable to cross the perilous ways Of mortality and delusion. So I, by expedient methods, For their ease preached Nirvana, saying: ‘Your sufferings now are ended; All your toil is finished!’ When I knew you had reached Nirvana And all had become Arhats, Then I gathered you together And preached to you the real Law. Buddhas in their tactfulness, Separately preach the Three Vehicles; Though there is but the One Buddha-Vehicle; Only as resting-places are Two preached. Now I preach to you the truth; What you have reached is not the extinction. To obtain perfect Buddha-knowledge, Exert yourselves with utmost zeal! Prove the Perfect Knowledge, The Ten Powers of the Buddha-Laws, Perfect the Thirty-two Signs— Then that is the real extinction. The Buddhas, the onward Leaders, Call the resting-place Nirvana, But, perceiving their people rested, They lead on to Buddha-Wisdom.”