evam eva bhagavan vayaṃ tathāgatasya putrāḥ pratirūpakās tathāgataś cāsmākam i(vaṃ vada)ti putrā me yūyam iti; tad yathā 'pi nāma sa āḍhyapuruṣas tasya daridrrapuruṣasya vayaṃ bhagavaṃ tisṛbhir duḥkhatābhi; saṃpīḍitā āsīt katamā(bhi)s tribhiḥ yad uta duḥkhaduḥkhatayā: saṃskāraduḥkhatayā; vipariṇāmaduḥ(kha)tayā saṃsāraduḥkhabhayabhītāś ca hīnādhimuktāś ca udārayānena ca buddhayāne(na) saṃtrasāmas tato vayaṃ bhagavatā hīnādhimuktikatayā bahūn pratyavarān dharmān prapañcayāma; saṃkaradhānasadṛśān anucintāpayamānās tatra cāsma bhagavan dharmaprapaṃce prayuktās tatra ghaṭāmas tatra vyāyāmāpaḥ yatra [nirvāṇaṃ] nirvāṇamātraṃ ca vayaṃ bhagavan devasamudrraiva vayaṃ bhagavan sadṛśā(ṃ) bhagavan sakāśāt paryeṣā[ṃ]mo margāmas tena cāsma bhagavan nirvāṇena pratilabdhena tuṣṭā bhavāmaḥ bahu cāsmābhi; pratilabdham iti manyāma; tathāgatasya sāntikād atra vayaṃ dharmeṣv abhiyujyitvā ghaṭitvā vyāyamitvā
jānāti ca bhagavaṃs tathā(ga)to 'smākaṃ hīnādhimukti(ka)nāṃ jñātvā cāsmākaṃ tatas tathāgata upekṣati na saṃbhindati na c' ācakṣati yo 'yaṃ tathāgatasya jñānaratnakauśa eṣaiva yuṣmākaṃ bhaviṣyatīti bha(ga)vāṃś cāsmākam upāyakauśalyeṇa tathāgatadhanajñāna(ṃ) vyohārāpayati; (niḥspṛhāś ca vayaṃ) tasmiṃś ca tathāgatajñānaratnakauśātau evaṃ ca vayaṃ bhagavañ jānāma etad evāsmākaṃ bahukaraṃ yad vayaṃ tathāgatasya sāntikāt tivasamudrrām iva nirvāṇām pratilabhāmas te vayaṃ bhagavan bodhisatvānāṃ mahāsatvānāṃ tathāgatajñānadarśanam ārabhya udārāṃ dharmadeśanāṃ karomaḥ tathāgatadhanajñānaṃ bodhisatvānāṃ mahāsatvānāṃ saṃprakāśayāmo darśayāmopadiśāmo vivarāmaḥ vayaṃ ca bhagavan ni(ḥ)spṛhās tatas tathāgatajñānadarśanāto tat kasya heto; upāyakośalyeṇa hi bhagavaṃs tathāgato 'smākaṃ adhimukti(ṃ) jānāti taṃ ca vayaṃ na jānāmo na buddh(y)āmas tam idānī(ṃ) bhagavann etarhy asmākaṃ kathita(ṃ) yathā vayaṃ putrā bhagavato bhūtaputrā iti bhagavāṃś ca [mu] amatsarī tathāgatajñānadarśanaṃ smārayaty asmākaṃ bhagavaṃs tathāgatajñānadarśanasya dātāra(ḥ)
tat kasya hetor yathā 'pi tad vayaṃ bhagavan bhūtaputrā api tu hīnādhimuktā; saced bho(ḥ) punar bhagavann asmāka(ṃ) udāram adhimuktibalaṃ paśyat bodhisatvaśabdam asmākaṃ bhagavann ūpasaṃhariṣyat vayaṃ punar bhagavatā dve kārye kārāpite bodhisatvānāṃ cāgrato hīnādhimuktā ity uktās ta(s)yā(ṃ) ca vayaṃ udārāyāṃ buddhabodhau samādapitā asmākaṃ bhagavaṃs tathāgato 'dhimuktibalaṃ jānāti; jñātvā ca idam udāhṛtavān anenāpi vayaṃ bhagavan paryāyeṇaivaṃ vadāmaḥ sahas[r]aivam asmābhir ni(ḥ)spṛhebhi; niṣpipāsebhir anākāṃkṣitāny amargitāny aparyeṣitāni aprārthitāni acintitāni sarvajñatāratnāni pratilabdhāna yathaiva tat tathāgatānā(ṃ) putrebhi; atha khalv āyuṣmān mahākāśyapas tasyāṃ velāyāṃm imā gāthā abhāṣata //
jānāti ca bhagavaṃs tathā(ga)to 'smākaṃ hīnādhimukti(ka)nāṃ jñātvā cāsmākaṃ tatas tathāgata upekṣati na saṃbhindati na c' ācakṣati yo 'yaṃ tathāgatasya jñānaratnakauśa eṣaiva yuṣmākaṃ bhaviṣyatīti bha(ga)vāṃś cāsmākam upāyakauśalyeṇa tathāgatadhanajñāna(ṃ) vyohārāpayati; (niḥspṛhāś ca vayaṃ) tasmiṃś ca tathāgatajñānaratnakauśātau evaṃ ca vayaṃ bhagavañ jānāma etad evāsmākaṃ bahukaraṃ yad vayaṃ tathāgatasya sāntikāt tivasamudrrām iva nirvāṇām pratilabhāmas te vayaṃ bhagavan bodhisatvānāṃ mahāsatvānāṃ tathāgatajñānadarśanam ārabhya udārāṃ dharmadeśanāṃ karomaḥ tathāgatadhanajñānaṃ bodhisatvānāṃ mahāsatvānāṃ saṃprakāśayāmo darśayāmopadiśāmo vivarāmaḥ vayaṃ ca bhagavan ni(ḥ)spṛhās tatas tathāgatajñānadarśanāto tat kasya heto; upāyakośalyeṇa hi bhagavaṃs tathāgato 'smākaṃ adhimukti(ṃ) jānāti taṃ ca vayaṃ na jānāmo na buddh(y)āmas tam idānī(ṃ) bhagavann etarhy asmākaṃ kathita(ṃ) yathā vayaṃ putrā bhagavato bhūtaputrā iti bhagavāṃś ca [mu] amatsarī tathāgatajñānadarśanaṃ smārayaty asmākaṃ bhagavaṃs tathāgatajñānadarśanasya dātāra(ḥ)
tat kasya hetor yathā 'pi tad vayaṃ bhagavan bhūtaputrā api tu hīnādhimuktā; saced bho(ḥ) punar bhagavann asmāka(ṃ) udāram adhimuktibalaṃ paśyat bodhisatvaśabdam asmākaṃ bhagavann ūpasaṃhariṣyat vayaṃ punar bhagavatā dve kārye kārāpite bodhisatvānāṃ cāgrato hīnādhimuktā ity uktās ta(s)yā(ṃ) ca vayaṃ udārāyāṃ buddhabodhau samādapitā asmākaṃ bhagavaṃs tathāgato 'dhimuktibalaṃ jānāti; jñātvā ca idam udāhṛtavān anenāpi vayaṃ bhagavan paryāyeṇaivaṃ vadāmaḥ sahas[r]aivam asmābhir ni(ḥ)spṛhebhi; niṣpipāsebhir anākāṃkṣitāny amargitāny aparyeṣitāni aprārthitāni acintitāni sarvajñatāratnāni pratilabdhāna yathaiva tat tathāgatānā(ṃ) putrebhi; atha khalv āyuṣmān mahākāśyapas tasyāṃ velāyāṃm imā gāthā abhāṣata //
evam eva bhagavan vayam tathāgatasya putrapratirūpaka(s) tathāgataś cāsmākaṃm evam vadati / putrā mama yūyam iti / yathā sa gṛhapatir vayañ ca bhagavaṃ tisṛbhiḥ duḥkhitābhiḥ saṃpīḍitā abhūvan // katamābhis tisṛbhir yad uta: duḥkhaduḥkhatayā / saṃskāraduḥkhatayā vipariṇāmaduḥ khatayā / saṃsāre ca hīnādhimutā(ḥ) / tato vayaṃ bhagavatā bahavo dharmā(ḥ) pratyavarāḥ sa(ṃ)kāradhānasadṛśā anuvicintāpi(tā)s teṣu cāsma prayuktā ghaṭāmo vyāyacchāmo ni(r)vāṇamātrañ ca vayaṃ bhagavan divasamudrām iva paryeṣamāṇa mārgāmāḥ / tena ca vayaṃ bhagavan nirvāṇena pratilabdhena tuṣṭā bhavāmo bahū ca labdham iti manyāmaḥ / tathāgatasyāntikā(t) eṣu dharmeṣv abhiyujyatvā ghaṭitvā vyāyāmitvā
jānāti ca tathāgato 'smākaṃ hīnādhimuktikānān tataś ca bhagavā[n]n asmān upekṣati / na saṃbhi[n]nati n' ācaṣṭau yo 'yaṃ tathāgatasya jñānakoṣa esaiva yuṣmākaṃ bhaviṣyantīti / bhagavāṃś cāsmākaṃ upā(ya)[kau]kauśalyenāsmiṃs tathāgatajñānakose dāyādāṃ sthāpayati / ni(ḥ)spṛhāś ca vayaṃ bhagavaṃs tata[sta] evaṃ ca jānīmaḥ / etad evāsmākaṃ bahukaraṃ yad vayaṃ tathāgatasyāntikād divasamudrām iva nirvāṇaṃ pratilabhāmaḥ / te vayaṃ bhagavan bodhisatvānām mahāsatvānā(ṃ) tathāgatajñānadarśanam ārabhyodārāṃ dharmādeśanāṃ kurmaḥ / tathāgatajñānaṃ vicarāmo darsayāma upadesayāmaḥ / yavam bhagavan tato ni(ḥ)spṛhās tat kasya hetor upāyakauśalyena tathāgato 'smākaṃm adhimuktī(ṃ) prajānāti / tac ca vayaṃ na jānīmo na budhyāmaḥ / tad idam bhagavatā etarhi kathitaṃ yathā vayaṃ bhagavato bhūtāḥ putrā bhagavaṃś cāsmā(kaṃ smā)rayati / tathāgatajñānadāyādāḥ /
tat kasya hetor yathā 'pi nāma vayaṃ tathāgatasya bhūtāḥ putrāḥ / api tu khalu punar hīnādhimuktāḥ /saced bhagavān asmākaṃ pasyed adhimuktibalaṃ bodhisatvasabdaṃ bhagavān āsmākam udā(ha)red vayam punar bhagavatā dve kārye kārāpitāḥ / bodhisatvānāñ cāgrato hīnādhimuktā ity uktās te codārāyām buddhabhūmau samādāpitāḥ / asmākam bhagavān adhimutibalaṃ jñātvā idam udāhṛtavā[n]n anena vayaṃ bhagavam paryāyeṇaivaṃ vadāmaḥ / sahasaivāsmābhir ni(ḥ)spṛhair anākāṃkṣitam amārgitam aparyeṣitam acintitam aprārthitaṃ sarvajñatāratnam pratilabdhaṃ yathā 'pīdaṃ tathāgatasya putraiḥ //
jānāti ca tathāgato 'smākaṃ hīnādhimuktikānān tataś ca bhagavā[n]n asmān upekṣati / na saṃbhi[n]nati n' ācaṣṭau yo 'yaṃ tathāgatasya jñānakoṣa esaiva yuṣmākaṃ bhaviṣyantīti / bhagavāṃś cāsmākaṃ upā(ya)[kau]kauśalyenāsmiṃs tathāgatajñānakose dāyādāṃ sthāpayati / ni(ḥ)spṛhāś ca vayaṃ bhagavaṃs tata[sta] evaṃ ca jānīmaḥ / etad evāsmākaṃ bahukaraṃ yad vayaṃ tathāgatasyāntikād divasamudrām iva nirvāṇaṃ pratilabhāmaḥ / te vayaṃ bhagavan bodhisatvānām mahāsatvānā(ṃ) tathāgatajñānadarśanam ārabhyodārāṃ dharmādeśanāṃ kurmaḥ / tathāgatajñānaṃ vicarāmo darsayāma upadesayāmaḥ / yavam bhagavan tato ni(ḥ)spṛhās tat kasya hetor upāyakauśalyena tathāgato 'smākaṃm adhimuktī(ṃ) prajānāti / tac ca vayaṃ na jānīmo na budhyāmaḥ / tad idam bhagavatā etarhi kathitaṃ yathā vayaṃ bhagavato bhūtāḥ putrā bhagavaṃś cāsmā(kaṃ smā)rayati / tathāgatajñānadāyādāḥ /
tat kasya hetor yathā 'pi nāma vayaṃ tathāgatasya bhūtāḥ putrāḥ / api tu khalu punar hīnādhimuktāḥ /saced bhagavān asmākaṃ pasyed adhimuktibalaṃ bodhisatvasabdaṃ bhagavān āsmākam udā(ha)red vayam punar bhagavatā dve kārye kārāpitāḥ / bodhisatvānāñ cāgrato hīnādhimuktā ity uktās te codārāyām buddhabhūmau samādāpitāḥ / asmākam bhagavān adhimutibalaṃ jñātvā idam udāhṛtavā[n]n anena vayaṃ bhagavam paryāyeṇaivaṃ vadāmaḥ / sahasaivāsmābhir ni(ḥ)spṛhair anākāṃkṣitam amārgitam aparyeṣitam acintitam aprārthitaṃ sarvajñatāratnam pratilabdhaṃ yathā 'pīdaṃ tathāgatasya putraiḥ //
evam eva bhagavan vayaṃ tathāgatasya putrapratirūpakāḥ | tathāgataś ca asmākam evaṃ vadati - putrā mama yūyam iti, yathā sa gṛhapatiḥ | vayaṃ ca bhagavaṃs tisṛbhir duḥkhatābhiḥ saṃpīḍitā abhūma | katamābhis tisṛbhiḥ? yad uta duḥkhaduḥkhatayā saṃskāraduḥkhatayā vipariṇām aduḥkhatayā ca | saṃsāre ca hīnādhimuktikāḥ | tato vayaṃ bhagavatā bahūn dharmān pratyavarān saṃkāradhānasadṛśānanuvicintayitāḥ | teṣu cāsma prayuktā ghaṭamānā vyāyacchamānāḥ | nirvāṇamātraṃ ca vayaṃ bhagavan divasamudrām iva paryeṣamāṇā mārgāmaḥ | tena ca vayaṃ bhagavan nirvāṇena pratilabdhena tuṣṭā bhavāmaḥ | bahu ca labdham iti manyāmahe tathāgatasyāntikāt eṣu dharmeṣv abhiyuktā ghaṭitvā vyāyamitvā |
prajānāti ca tathāgato 'smākaṃ hīnādhimuktikatām, tataś ca bhagavān asmān upekṣate, na saṃbhinatti, nācaṣṭe - yo 'yaṃ tathāgatasya jñānakośaḥ, eṣa eva yuṣmākaṃ bhaviṣyatīti | bhagavāṃś cāsmākam upāyakauśalyena asmiṃs tathāgatajñānakośe dāyādān saṃsthāpayati | niḥspṛhāśca vayaṃ bhagavan | tata evaṃ jānīma - etadevāsmākaṃ bahukaraṃ yad vayaṃ tathāgatasyāntikād divasamudrām iva nirvāṇaṃ pratilabhāmahe | te vayaṃ bhagavan bodhisattvānāṃ mahāsattvānāṃ tathāgatajñānadarśanamārabhya udārāṃ dharmadeśanāṃ kurmaḥ | tathāgatajñānaṃ vivarāmo darśayāma upadarśayāmaḥ | vayaṃ bhagavaṃstato niḥspṛhāḥ samānāḥ |
tatkasya hetoḥ? upāyakauśalyena tathāgato 'smākamadhimuktiṃ prajānāti | tac ca vayaṃ na jānīmo na budhyāmahe yad idaṃ bhagavatā etarhi kathitam - yathā vayaṃ bhagavato bhūtāḥ putrāḥ, bhagavāṃś cāsmākaṃ smārayati tathāgatajñānadāyādān | tat kasya hetoḥ? yathāpi nāma vayaṃ tathāgatasya bhūtāḥ putrāḥ iti, api tu khalu punarhīnādhimuktāḥ | saced bhagavān asmākaṃ paśyedadhimuktibalam, bodhisattvaśabdaṃ bhagavān asmākam udāharet | vayaṃ punar bhagavatā dve kārye kārāpitāḥ - bodhisattvānāṃ cāgrato hīnādhimuktikā ity uktāḥ, te codārāyāṃ buddhabodhau samādāpitāḥ, asmākaṃ cedānīṃ bhagavān adhimuktibalaṃ jñātvā idamudāhṛtavān | anena vayaṃ bhagavan paryāyeṇaivaṃ vadāmaḥ - sahasaivāsmābhirniḥspṛhairākāṅkṣitamamārgitamaparyeṣitamacintitam aprārthitaṃ sarvajñatāratnaṃ pratilabdhaṃ yathāpīdaṃ tathāgatasya putraiḥ ||
prajānāti ca tathāgato 'smākaṃ hīnādhimuktikatām, tataś ca bhagavān asmān upekṣate, na saṃbhinatti, nācaṣṭe - yo 'yaṃ tathāgatasya jñānakośaḥ, eṣa eva yuṣmākaṃ bhaviṣyatīti | bhagavāṃś cāsmākam upāyakauśalyena asmiṃs tathāgatajñānakośe dāyādān saṃsthāpayati | niḥspṛhāśca vayaṃ bhagavan | tata evaṃ jānīma - etadevāsmākaṃ bahukaraṃ yad vayaṃ tathāgatasyāntikād divasamudrām iva nirvāṇaṃ pratilabhāmahe | te vayaṃ bhagavan bodhisattvānāṃ mahāsattvānāṃ tathāgatajñānadarśanamārabhya udārāṃ dharmadeśanāṃ kurmaḥ | tathāgatajñānaṃ vivarāmo darśayāma upadarśayāmaḥ | vayaṃ bhagavaṃstato niḥspṛhāḥ samānāḥ |
tatkasya hetoḥ? upāyakauśalyena tathāgato 'smākamadhimuktiṃ prajānāti | tac ca vayaṃ na jānīmo na budhyāmahe yad idaṃ bhagavatā etarhi kathitam - yathā vayaṃ bhagavato bhūtāḥ putrāḥ, bhagavāṃś cāsmākaṃ smārayati tathāgatajñānadāyādān | tat kasya hetoḥ? yathāpi nāma vayaṃ tathāgatasya bhūtāḥ putrāḥ iti, api tu khalu punarhīnādhimuktāḥ | saced bhagavān asmākaṃ paśyedadhimuktibalam, bodhisattvaśabdaṃ bhagavān asmākam udāharet | vayaṃ punar bhagavatā dve kārye kārāpitāḥ - bodhisattvānāṃ cāgrato hīnādhimuktikā ity uktāḥ, te codārāyāṃ buddhabodhau samādāpitāḥ, asmākaṃ cedānīṃ bhagavān adhimuktibalaṃ jñātvā idamudāhṛtavān | anena vayaṃ bhagavan paryāyeṇaivaṃ vadāmaḥ - sahasaivāsmābhirniḥspṛhairākāṅkṣitamamārgitamaparyeṣitamacintitam aprārthitaṃ sarvajñatāratnaṃ pratilabdhaṃ yathāpīdaṃ tathāgatasya putraiḥ ||
De la même manière, ô Bhagavat, nous sommes l'image des enfants du Tathâgata, et le Tathâgata nous parle ainsi : Vous êtes mes enfants, comme disait le maître de maison. Et nous, ô Bhagavat, nous avons été tourmentés par les trois espèces de douleurs ; et quelles sont ces trois espèces de douleurs? Ce sont la douleur de la souffrance, la douleur du changement, la douleur des conceptions; et nous nous sommes livrés aux misérables inclinations du monde. C'est pourquoi Bhagavat nous a fait réfléchir à un grand nombre de lois inférieures semblables à l'endroit où l'on jette les nous nous y sommes exercés, cherchant en quelque sorte, ô Bhagavat, pour salaire de notre journée le seul Nirvâna; aussi sommes-nous satisfaits, ô Bhagavat, d'avoir obtenu ce Nirvana, et nous faisons cette réflexion: Nous avons acquis beaucoup pour nous être appliqués à ces lois en présence du Tathâgata, pour y avoir travaillé, pour nous y être exercés.
Et le Tathâgata connaît nos misérables inclinations; de là vient que Bhagavat nous dédaigne, qu'il ne s'associe pas avec nous, qu'il ne nous dit pas : Le trésor de la science du Tathagata, ce trésor même vous appartiendra aussi. Mais grâce à son habileté dans l'emploi des moyens, Bhagavat nous établit les héritiers du trésor de la science du Tathâgata. Et nous, nous vivons dans la science du Tathâgata, et nous ne nous sentons pas, ô Bhagavat, la moindre espérance au sujet de ce bien. Aussi sommes-nous convaincus que c'est déjà beaucoup trop pour nous que nous recevions, en présence du Tathâgata, le Nirvâna comme salaire de notre journée. Commençant pour les Bôdhisattvas Mahâsattvas, par l'explication de la science du Tathâgata, nous faisons la noble exposition de la loi; nous développons la science du Tathâgata, nous la montrons, nous la démontrons; et cependant, ô Bhagavat, nous sommes sans espérance, indifférents pour ce bien.
Pourquoi cela? C'est que, grâce à l'emploi habile des moyens [dont il dispose], le Tathâgata connaît nos inclinations; et nous, nous ne connaissons pas, nous ne savons pas ce qui a été dit ici par Bhagavat, savoir que nous sommes devenus les enfants de Bhagavat; aussi Bhagavat nous fait-il souvenir qu'il nous a donné l'héritage de la science du Tathâgata. Pourquoi cela? C'est que, quoique nous soyons devenus les enfants du Tathâgata, nous avons cependant, d'un autre côté, de misérables inclinations. Si Bhagavat reconnaissait en nous l'énergie de la confiance, il prononcerait pour nous le nom de Bôdhisattva. Mais nous sommes employés par Bhagavat à un double rôle, en ce que nous sommes, en présence des Bôdhisattvas, appelés des gens qui ont des inclinations misérables, et qu'eux sont introduits [par nous] dans la noble science de l'état de Buddha. Et maintenant voilà que Bhagavat vient de parler, parce qu'il voit en nous l'énergie de la confiance! C'est de cette manière, ô Bhagavat, que nous disons: Nous venons tout d'un coup d'obtenir, sans l'avoir espéré, le joyau de l'omniscience, joyau non désiré, non poursuivi, non recherché, non attendu, non demandé, et cela en tant que fils du Tathâgata.
Et le Tathâgata connaît nos misérables inclinations; de là vient que Bhagavat nous dédaigne, qu'il ne s'associe pas avec nous, qu'il ne nous dit pas : Le trésor de la science du Tathagata, ce trésor même vous appartiendra aussi. Mais grâce à son habileté dans l'emploi des moyens, Bhagavat nous établit les héritiers du trésor de la science du Tathâgata. Et nous, nous vivons dans la science du Tathâgata, et nous ne nous sentons pas, ô Bhagavat, la moindre espérance au sujet de ce bien. Aussi sommes-nous convaincus que c'est déjà beaucoup trop pour nous que nous recevions, en présence du Tathâgata, le Nirvâna comme salaire de notre journée. Commençant pour les Bôdhisattvas Mahâsattvas, par l'explication de la science du Tathâgata, nous faisons la noble exposition de la loi; nous développons la science du Tathâgata, nous la montrons, nous la démontrons; et cependant, ô Bhagavat, nous sommes sans espérance, indifférents pour ce bien.
Pourquoi cela? C'est que, grâce à l'emploi habile des moyens [dont il dispose], le Tathâgata connaît nos inclinations; et nous, nous ne connaissons pas, nous ne savons pas ce qui a été dit ici par Bhagavat, savoir que nous sommes devenus les enfants de Bhagavat; aussi Bhagavat nous fait-il souvenir qu'il nous a donné l'héritage de la science du Tathâgata. Pourquoi cela? C'est que, quoique nous soyons devenus les enfants du Tathâgata, nous avons cependant, d'un autre côté, de misérables inclinations. Si Bhagavat reconnaissait en nous l'énergie de la confiance, il prononcerait pour nous le nom de Bôdhisattva. Mais nous sommes employés par Bhagavat à un double rôle, en ce que nous sommes, en présence des Bôdhisattvas, appelés des gens qui ont des inclinations misérables, et qu'eux sont introduits [par nous] dans la noble science de l'état de Buddha. Et maintenant voilà que Bhagavat vient de parler, parce qu'il voit en nous l'énergie de la confiance! C'est de cette manière, ô Bhagavat, que nous disons: Nous venons tout d'un coup d'obtenir, sans l'avoir espéré, le joyau de l'omniscience, joyau non désiré, non poursuivi, non recherché, non attendu, non demandé, et cela en tant que fils du Tathâgata.
Even so, O Lord, do we represent the sons of the Tathâgata, and the Tathâgata says to us: Ye are my sons, as the householder did. We were oppressed, O Lord, with three difficulties, viz. the difficulty of pain, the difficulty of conceptions, the difficulty of transition (or evolution); and in the worldly whirl we were disposed to what is low. Then have we been prompted by the Lord to ponder on the numerous inferior laws (or conditions, things) that are similar to a heap of dirt. Once directed to them we have been practising, making efforts, and seeking for nothing but Nirvâna as our fee. We were content, O Lord, with the Nirvâna obtained, and thought to have gained much at the hands of the Tathâgata because of our having applied ourselves to these laws, practised, and made efforts.
But the Lord takes no notice of us, does not mix with us, nor tell us that this treasure of the Tathâgata's knowledge shall belong to us, though the Lord skilfully appoints us as heirs to this treasure of the knowledge of the Tathâgata. And we, O Lord, are not (impatiently) longing to enjoy it, because we deem it a great gain already to receive from the Lord Nirvâna as our fee. We preach to the Bodhisattvas Mahâsattvas a sublime sermon about the knowledge of the Tathâgata; we explain, show, demonstrate the knowledge of the Tathâgata, O Lord, without longing. For the Tathâgata by his skilfulness knows our disposition, whereas we ourselves do not know, nor apprehend. It is for this very reason that the Lord just now tells us that we are to him as sons, and that he reminds us of being heirs to the Tathâgata.
For the case stands thus: we are as sons to the Tathâgata, but low (or humble) of disposition; the Lord perceives the strength of our disposition and applies to us the denomination of Bodhisattvas; we are, however, charged with a double office in so far as in presence of Bodhisattvas we are called persons of low disposition and at the same time have to rouse them to Buddha-enlightenment. Knowing the strength of our disposition the Lord has thus spoken, and in this way, O Lord, do we say that we have obtained unexpectedly and without longing the jewel of omniscience, which we did not desire, nor seek, nor search after, nor expect, nor require; and that inasmuch as we are the sons of the Tathâgata.
But the Lord takes no notice of us, does not mix with us, nor tell us that this treasure of the Tathâgata's knowledge shall belong to us, though the Lord skilfully appoints us as heirs to this treasure of the knowledge of the Tathâgata. And we, O Lord, are not (impatiently) longing to enjoy it, because we deem it a great gain already to receive from the Lord Nirvâna as our fee. We preach to the Bodhisattvas Mahâsattvas a sublime sermon about the knowledge of the Tathâgata; we explain, show, demonstrate the knowledge of the Tathâgata, O Lord, without longing. For the Tathâgata by his skilfulness knows our disposition, whereas we ourselves do not know, nor apprehend. It is for this very reason that the Lord just now tells us that we are to him as sons, and that he reminds us of being heirs to the Tathâgata.
For the case stands thus: we are as sons to the Tathâgata, but low (or humble) of disposition; the Lord perceives the strength of our disposition and applies to us the denomination of Bodhisattvas; we are, however, charged with a double office in so far as in presence of Bodhisattvas we are called persons of low disposition and at the same time have to rouse them to Buddha-enlightenment. Knowing the strength of our disposition the Lord has thus spoken, and in this way, O Lord, do we say that we have obtained unexpectedly and without longing the jewel of omniscience, which we did not desire, nor seek, nor search after, nor expect, nor require; and that inasmuch as we are the sons of the Tathâgata.
世尊。大富長者則是如来。我等皆似仏子。如来常説我等為子。世尊。我等以三苦故。於生死中受諸熱悩。迷惑無知楽著小法。今日世尊。令我等思惟蠲除諸法戯論之糞。我等於中勤加精進得至涅槃一日之価。既得此已心大歓喜自以為足。而便自謂。於仏法中勤精進故。所得弘多。
然世尊。先知我等心著弊欲楽於小法。便見縦捨不為分別。汝等当有如来知見宝蔵之分。世尊以方便力説如来智慧。我等従仏得涅槃一日之価。以為大得。於此大乗無有志求。我等又因如来智慧。為諸菩薩開示演説。而自於此無有志願。所以者何。仏知我等心楽小法。以方便力随我等説。而我等不知真是仏子。今我等方知。世尊於仏智慧無所悋惜。
所以者何。我等昔来真是仏子。而但楽小法。若我等有楽大之心。仏則為我説大乗法。於此経中唯説一乗。而昔於菩薩前毀呰声聞楽小法者。然仏実以大乗教化。是故我等説本無心有所悕求。今法王大宝自然而至。如仏子所応得者皆已得之。
然世尊。先知我等心著弊欲楽於小法。便見縦捨不為分別。汝等当有如来知見宝蔵之分。世尊以方便力説如来智慧。我等従仏得涅槃一日之価。以為大得。於此大乗無有志求。我等又因如来智慧。為諸菩薩開示演説。而自於此無有志願。所以者何。仏知我等心楽小法。以方便力随我等説。而我等不知真是仏子。今我等方知。世尊於仏智慧無所悋惜。
所以者何。我等昔来真是仏子。而但楽小法。若我等有楽大之心。仏則為我説大乗法。於此経中唯説一乗。而昔於菩薩前毀呰声聞楽小法者。然仏実以大乗教化。是故我等説本無心有所悕求。今法王大宝自然而至。如仏子所応得者皆已得之。
諸声聞等又白仏言。大富長者則譬如来。諸学士者則謂仏子。勉済吾等三界勤苦。如富長者還執其子度脱生死。於是世尊。有無＊央数聖衆之宝。以五神通除五陰蓋。常修精進在彼道教。志于滅度謂為妙印。慇懃慕求初不休懈。欲得無為意中黙然。熟自思惟所獲無量。於如来所承順法行。遵修禅定而常信楽。謂観我等懈廃下劣。而不分別不能志願。此如来法珍宝之蔵。於今世尊以権方便。観于本際慧宝帑蔵。蠲除＊饑𩚛授大妙印。
唯然大聖於今耆年。斯大迦葉従如来所朝旦印印。当至無為。又世尊為我等示現菩薩大士慧＊誼。余党奉行為衆説法。当顕如来聖明大徳。咸使暢入随時之＊誼。所以者何。世雄大通善権方便。知我志操不解深法。為現声聞。畏三界法及生老死。色声香味細滑之事。趣欲自済不救一切。離大慈悲智慧善権。禅定三昧乃知人心。不覩一切衆生根原。譬如窮士求衣索食。而父須待欲使安楽。子不覚察。仏以方便随時示現。我等不悟。今乃自知成仏真子。無上孫息為仏所矜。施以大慧。
所以者何。雖為仏子下賤怯弱。仮使如来。覩心信楽喜菩薩乗。然後乃説方等大法。又世尊興為二事。為諸菩薩現甘露法。為諸下劣志願小者。転復勧進入微妙＊誼。譬如彼子与父別久。行道遥見。不識何人呼而怖懼。後稍稍示威儀法則乃知是父。仏亦如是。吾等不解菩薩大士。雖従法生為如来子。但求滅度。不志道場坐於樹下降魔官属度脱一切。我輩自謂已得解脱。以是之故。今日覩聞未為成就。不為出家不成沙門。今如来尊現諸通慧。我等＊以獲大聖珍宝。仏則為父我則為子。父子同体焉得差別。猶如長者臨寿終時於大衆前。宣令帝王梵志長者君子。今諸所有庫蔵珍宝用賜其子。子聞歓喜得未曽有。仏亦如是。先現小乗一時悦我。然今最後。普令四輩比丘比丘尼清信士清信女。天上世間一切人民。顕示本宜。仏権方便説三乗耳。尚無有二豈当有三。是諸声聞皆当成仏。我等悦予不能自勝。
唯然大聖於今耆年。斯大迦葉従如来所朝旦印印。当至無為。又世尊為我等示現菩薩大士慧＊誼。余党奉行為衆説法。当顕如来聖明大徳。咸使暢入随時之＊誼。所以者何。世雄大通善権方便。知我志操不解深法。為現声聞。畏三界法及生老死。色声香味細滑之事。趣欲自済不救一切。離大慈悲智慧善権。禅定三昧乃知人心。不覩一切衆生根原。譬如窮士求衣索食。而父須待欲使安楽。子不覚察。仏以方便随時示現。我等不悟。今乃自知成仏真子。無上孫息為仏所矜。施以大慧。
所以者何。雖為仏子下賤怯弱。仮使如来。覩心信楽喜菩薩乗。然後乃説方等大法。又世尊興為二事。為諸菩薩現甘露法。為諸下劣志願小者。転復勧進入微妙＊誼。譬如彼子与父別久。行道遥見。不識何人呼而怖懼。後稍稍示威儀法則乃知是父。仏亦如是。吾等不解菩薩大士。雖従法生為如来子。但求滅度。不志道場坐於樹下降魔官属度脱一切。我輩自謂已得解脱。以是之故。今日覩聞未為成就。不為出家不成沙門。今如来尊現諸通慧。我等＊以獲大聖珍宝。仏則為父我則為子。父子同体焉得差別。猶如長者臨寿終時於大衆前。宣令帝王梵志長者君子。今諸所有庫蔵珍宝用賜其子。子聞歓喜得未曽有。仏亦如是。先現小乗一時悦我。然今最後。普令四輩比丘比丘尼清信士清信女。天上世間一切人民。顕示本宜。仏権方便説三乗耳。尚無有二豈当有三。是諸声聞皆当成仏。我等悦予不能自勝。