- This part precedes the above part of Juryo Chapter -
Niji butsu go. Sho bo-satsu gyo. Issai daishu. Sho zen-nanshi. Nyoto to shinge. Nyorai jotai shi go. Bu go daishu. Nyoto to shinge. Nyorai jotai shi go. U bu go. Sho daishu, Nyoto to shinge. Nyorai jotai shi go. Zeji bo-satsu daishu. Mi-roku i shu. Gassho byaku butsu gon. Seson. Yui gan ses shi. Gato to shinju butsu-go. Nyo ze san byaku i. Bu gon. Yui gan ses shi. Gato to shinju butsu-go
"At this time the Buddha addressed the bodhisattvas and all the multitude: "Men of devout faith, believe and understand the true words of the Tathágata" Again the Buddha addressed the people: "Believe and understand the true words of Tathágata." "At this time the bodhisattvas and the multitude beginning with Miroku, pressed their palms together and said: "World-Honored One, our only wish is that you teach us. Certainly we will believe the Buddhas words. Thus they spoke three times, repeating the words. " Our only wish is that you teach us. Certainly we will believe the Buddha's words.
Niji seson. Chi sho bo-satsu. San sho fu shi. Ni go shi gon. Nyoto tai cho. Nyorai hi-mitsu. Jinzu shi riki.
When the World Honored One says that the bodhisattvas repeated their petition three times and more without ceasing he addressed them "Listen well and hear the Tathágata’s secret and his mystic power."
Issai seken. Tennin gyu. Ashura. Kai i kon shaka-muni-butsu. Shus shaku-shi gu. Ko gayajo. fu on. Za o dojo. Toku a-noku-ta-ra san-myaku sanbodai. Nen zen-nanshi. Ga jitsu jo-butsu irai. Muryo muhen. Hyaku sen man noku. Nayuta ko.
"All gods, men and asutras of this world believe that after leaving the palace of the Shakyas, Shakyamuni Buddha seated himself at the place of meditation not far from the city of Gaya and attained the supreme enlightenment. However, men of devout faith, the time is limitless and boundless -- a hundred, thousand, ten thousand, hundred thousand, nayuta aeons -- since I in fact attained Buddhahood."
Hi nyo go hyaku sen man noku. Nayuta. Asogi. Sanzen dai sen sekai. Ke shi u nin. Matchi mijin. Ka o tobo. Go hyaku sen man noku. Nayuta. Asogi koku. Nai ge ichi-jin. Nyo ze to gyo. Jin ze mijin. Sho zen-nanshi. O i unga. Ze sho sekai. Ka toku shiyui. Kyokei chi go. Shu fu.
"Suppose there is one who reduces five hundred, thousand, ten thousand, hundred thousand, nayuta (1011) asogi (1059) major world systems to particles of dust, and then takes them all toward the east, dropping one particle each time he traverses five hundred, thousand, ten thousand, hundred thousand, nayuta, asogi worlds. Suppose that he continues traveling eastward in this way, until he has finished dropping all the particles. Men of devout faith, what is your opinion? Can the total number of all those worlds be imagined or calculated ?"
Mi-roku bo-sat to. Ku byaku butsu gon. Seson. Ze sho sekai. Muryo muhen. Hi sanju sho chi. Yaku hi shin-riki sho gyu. Issai shomon. Hyaku-shi-butsu. I murochi. Fu no shiyui. Chi go genshu. Gato ju. A-yui-ot-chi-ji. O ze ji chu. Yaku sho fu das seson. Nyo ze sho sekai. Muryo muhen. Niji butsu go. Dai bosas shu. Sho zen-nanshi. Konto funmyo. Sengo nyoto. Ze sho sekai. Nyaku jaku mijin. Gyu fu jaku sha. Jin ni i jin. Ichi-jin ikko. Ga jo-butsu irai. Bu ka o shi. Hyaku sen man noku. Nayuta. Asogi ko.
Bodhisattva Miroku and the others said to the Buddha " World Honored One, these worlds are infinite and boundless. They are beyond calculation. They exceed the power of the imagination. Neither men of Learning nor men of Realization even with their illusion-free wisdom could imagine or calculate the number. Although we are now at the stage where we will never backslide in faith we are totally incapable of comprehending this, World-Honored One, these worlds are infinite and boundless." Then the Buddha addressed the great bodhisattvas: "Now, men of devout faith I clearly proclaim to you. Suppose all these worlds, whether they received a particle or not are once more reduced to dust. Let one particle represent one aeon. Then the time which has passed since I attained Buddhahood suppose this by one hundred, thousand, ten thousand, hundred thousand, nayuta, asogi aeons."
Ji ju ze rai. Ga jo zai shi. Shaba sekai. Seppo kyoke. Yaku o yosho. Hyaku sen man noku. Nayuta. Asogi koku. Dori shujo.
"Ever since then I have been constantly in this world expounding the Law and instructing [the people]. Also I have led and benefited the people in one hundred thousand, ten thousand hundred thousand nayuta asogi other worlds."
Sho zen-nanshi. O ze chugen. Ga setsu nen-do-but to. U bu gon go. Nyu o nehan. Nyo ze kai i Hoben fun-betsu.
"Men of devout faith during this time I taught people about Nento Buddha and others saying that I would end all sufferings and pass away. All this I did through different methods of teaching that were suited to the capacity of the people."
Sho zen-nanshi. Nyaku u shujo. Raishi ga sho. Ga i butsu-gen. Kan go shin to. Sho kon ridon. Zui sho o do. Shosho ji setsu. Myoji fudo. Nenki daisho. Yaku-bu gen gon. To nyu nehan. U i shuju hoben. Setsu mimyo ho. No ryo shujo. Hok kangi shin.
"Men of devout faith, when the people came to me, I perceived with the eyes of a Buddha the degree of their faith and other qualities depending upon whether their capacities were keen or dull. I made my appearance teaching in many different worlds using different names, and explaining how long a period my teaching would be efficacious. On other occasions when I made my advent I told the people that I would soon enter nirvana, and employed many methods to expound the wonderful teachings and caused the people to be gladdened their hearts."
Sho zen-nanshi. Nyorai ken sho shujo. Gyo o shobo. Toku hak-ku ju sha. I ze nin setsu. Ga sho shukke. Toku a-noku-ta-ra. San-myaku sanbodai. Nen ga jitsu. Jo-butsu irai. Ku-on nyaku shi. Tan ni hoben. Kyoke shujo. Ryo nyu butsu-do. Sa nyo ze setsu.
"Men of devout faith, I the Tathágata, observed that the people delighted in inferior teachings and were meager in virtue and weighted down by defilement. Therefore I taught them that I had renounced the world in my youth and later attained enlightenment. But in truth the time since I attained Buddhahood is the tremendously long period I have already revealed. This was only an expedient I used to teach the people and cause them to enter on the path to Buddhahood."
Sho zen-nanshi. Nyorai sho en kyoden Kai i dodas shujo. Waku sek koshin. Waku set tashin. Waku ji koshin. Waku ji tashin. Waku ji koji. Waku ji taji. Sho sho gon-setsu. Kai jitsu fu ko.
"Men of devout faith the sutras which the Tathágata expounded are all for the purpose of saving people from their sufferings. Sometimes I spoke of myself sometimes of others; sometimes I presented myself, sometimes others; sometimes I showed my own actions sometimes those of others. All my doctrines are true and none are false."
Sho-i sha ga. Nyorai nyojit chiken. Sangai shi so. Mu u shoji. Nyaku tai nyaku shutsu. Yaku mu zai-se. Gyu metsu-do sha. Hi jitsu hi ko. Hi nyo hi i. Fu nyo sangai. Ken no sangai. Nyo shi shi ji. Nyorai myo ken. Mu u shaku-myo.
"The reason is that the Tathágata perceives the true aspect of the threefold word exactly as it is. There is no ebb and flow of birth and death nor life in this world and later extinction. It is neither substantial nor empty neither consistent nor diverse. Nor is it what those who dwell in the threefold world perceive it to be. All such things the Tathágata sees clear and without error."
I sho shujo. U shuju sho. Shuju yoku. Shuju gyo. Shuju oku-so. Fun-bek ko. Yoku ryo sho sho zengon. I nyakkan innen. Hiyu gonji. Shuju seppo. Shosa butsu-ji . Mi zo zan pai .
"People have differing natures, differing desires, differing modes of behavior, and differing ideas and outlooks. Therefore out of my desire to plant the seeds of enlightenment in their hearts I have taught the various teachings through stories of past relationships parables and other sayings. This practice proper to a Buddha I have continued unceasingly."
Nyo ze. Ga jo-butsu irai. Jindai ku-on. Jumyo muryo. Asogi ko. Joju fu-metsu. Sho zen-nanshi. Ga hon gyo bo-satsu do. Sho jo jumyo. Kon yu mi jin. Bu bai jo shu. Nen kon hi jitsu metsu-do. Ni ben sho gon. To shu metsu-do. Nyorai i ze hoben. Kyoke shujo.
"Since I attained Buddhahood an unimaginably long period has passed. The length of my life is infinite aeons. My life has always existed and shall never end. Men of devout faith, once I also practiced the bodhisattva austerities, and the life, which I then acquired, has yet to be exhausted. My life will last yet twice as many aeons from now. Although I never really pass away I predict my own death. With this means, the Tathágata teaches the people."
Sho-i sha ga Nyaku buk-ku-ju o se. Haku-toku shi nin. Fu shu zengon. Bingu gesen. Ton-jaku go-yoku Nyu o oku-so. Moken mo chu. Nyakken nyorai. Jo zai fu-metsu. Ben ki kyoshi. Ni e endai. Fu no sho o. Nanzo shi so. Kugyo shi shin.
"The reason is this If the Buddha remains in the world too long those people with shallow virtue will not be able to accumulate the good fortune necessary to attain enlightenment. They will fall into poverty and debasement. Greedy with the five desires they will be caught in the snares of deluded thoughts and ideas. By seeing the Tathágata constantly present and undying in this world, they will become arrogant and selfish and will neglect their practice of Buddhism. They will fail to realize how difficult it is to meet the Tathágata and will feel no reverence for him."
Ze ko nyorai. I hoben setsu. Bi-ku to chi. Shobus^shus-se. Nan ka chigu. Sho-i sha ga. Sho haku-toku nin. Ka muryo. Hyaku sen man nok-ko. Waku u ken butsu. Waku fu ken sha. I shiji ko. Ga sa ze gon. Sho bi-ku. Nyorai nan ka tokken. Shi shujo to. Mon nyo ze go. Hit^to sho o. Nanzo shi so. Shin ne renbo. Katsu-go o butsu. Ben shu zengon. Ze ko nyorai. Sui fu jitsu metsu. Ni gon metsu-do.
"As an expedient, therefore, the Tathágata speaks to the monks, saying, "You should know it is a rare thing to live at a time when a Buddha appears in the world. "The reason is that even after the lapse of infinite hundred thousand, ten thousand, hundred thousand aeons, some of the men of little virtue may chance to see a Buddha, but others still may not." Therefore I tell them, "Monks, it is rare that may see the Tathágata" When the people hear these words, they are sure to realize how rare it is to see a Buddha, and then they will yearn and thirst for him. In this way they will plant the cause of enlightenment in their hearts. Therefore the Tathágata announces his own death even though he does not really become extinct."
U zen-nanshi. Sho-butsu nyorai. Ho kai nyo ze. I do shujo. Kai jitsu fu ko.
"You men of devout faith, any teaching of any Buddha is always like this. Since Buddhas reveal their teachings in order to save people all of them are true and none are false."
Hi nyo ro-i. Chi-e so-datsu. Myo ren ho-yaku. Zen ji shubyo. Go nin ta. sho shi-soku. Nyaku ju niju. Nai-shi hyaku-shu. I u ji-en. On shi yo-koku.
"Imagine a wise and skilled physician who can compound medicines to cure any disease. He has many sons, perhaps ten, twenty, ore even a hundred. He goes off to a distant land to see some matter."
Sho shi o go. On ta doku-yaku. Yaku hotsu monran. Enden u ji.
"Later the children drink some kind of poison that makes them wild with pain, and they fall writhing to the ground."
Zeji go bu. Gen rai ki ke. Sho shi on doku Waku shitsu honshin. Waku fu shis sha. Yo ken go bu. Kai dai kangi. Haiki monjin. Zen nan non ki. Gato guchi. Go buku doku-yaku. Gan ken kuryo. Kyo shi jumyo.
"At this time the father comes back to his home and finds that his children have drunk poison. Some are out of their minds while others are not. Seeing their father from afar all are filled with joy and kneel down to entreat him saying, "How wonderful that you have returned safely! We were stupid and by mistake drank some poison. We beg you to cure us and let us live longer." "
Bu ken shi to. Kuno nyo ze. E sho kyobo. Gu ko yaku-so. Shiki ko mimi. Kai shitsu gu-soku. Toshi wago. Yo shi ryo buku. Ni sa ze gon. Shi dai ro-yaku. Shiki ko mimi. Kai shitsu gu-soku. Nyoto ka buku. Soku jo kuno. Mu bu shugen.
"The father seeing his children suffering like this follows various prescriptions. Gathering fine medicinal herbs that are perfect in color fragrance and flavor he grinds sifts and mixes them together. Giving a dose of these to his children he tells them, "This highly beneficial medicine is perfect in color fragrance and flavor. Take it and you will quickly be relieved of your sufferings and will be free of all distress." "
Go sho shi chu. Fu shis shin ja. Ken shi ro-yaku. Shiki ko gu ko. Soku-ben buku shi. Byo jin jo yu. Yo shis shin ja. Ken go bu rai. Sui yak-kangi. Monjin gu-shaku ji byo. Nen yo go yaku. Ni fu ko buku.
"Those children who have not lost their senses can see that the beneficial medicine is good in both color and fragrance, so they take it immediately and are completely cured of their sickness. Those who are out of their minds are equally delighted to see their father return and beg him to cure their sickness but when they are given the medicine they refuse to take it."
Sho-i sha ga. Dokke jinnyu. Ship ponshin ko. O shi ko. Shiki ko yaku. Ni i fu mi. Bu sa ze nen. Shi shi ka min. I doku sho chu. Shin kai tendo. Sui ken ga ki. Gushak kuryo. Nyo ze ko yaku. Ni fu ko buku. Ga kon to setsu hoben. Ryo buku shi yaku. Soku sa ze gon. Nyoto to chi. Ga kon sui ro. Shi ji i shi. Ze ko ro-yaku. Kon ru zai shi. Nyo ka shu buku. Mot^tsu fu sai. Sa ze kyo i. Bu shi ta-koku. Ken shi gen go. Nyo bu i shi.
"This is because the poison has penetrated deeply, causing them to lose their minds. Therefore they think that the medicine will not taste good in spit of its fine color and fragrance. Then the father thinks, "My poor children! The poison has attacked them and completely deranged their minds. Although they are happy to see me and ask me to cure them, they refuse to take this fine medicine I offer them. Now I must use some means to get them to take it." So he tells them this: "Children, listen, I am now old and weak. My life is nearing its end. I leave this good medicine here for you now. You should take it and not worry that it will not cure you." So instructing them, he again goes off to another land, where he sends a messenger home to announce: "Your father is dead." "
Zeji sho shi. Mon bu haiso. Shin dai uno. Ni sa ze nen. Nyaku bu zai sha. Jimin gato. No ken kugo. Konja sha ga. On so ta-koku. Ji yui koro. Mu bu jiko. Jo e hikan. Shin zui shogo. Nai chi shi yaku. Shiki ko mimi. Soku shu buku shi. Doku byo kai yu. Go bu mon shi. Shichi toku sai. Jin ben rai ki. Gen shi ken shi.
"Hearing that their father has deserted them and died, the sons are overcome by anguish and reflect "If our father were alive, he would have pity on us and protect us, but now he has forsaken us and died in some faraway land. We are now mere orphans with no one to rely on." In their incessant grief, they finally awaken. They realize that the medicine actually does possess excellent color, fragrance and favor, and so they take it and are healed of all the effects of the poison."
Sho zen-nanshi. O i unga. Ha u nin no. Sesshi ro-i. Komo zai fu. Hot cha. Seson. Butsu gon. Ga yaku nyo ze. Jo-butsu irai. Muryo muhen. Hyaku sen man noku. Nayuta. Asogi ko. I shujo ko. I hoben-riki. Gon to metsu-do. Yaku mu u no. Nyo ho setsu ga. Komo ka sha.
"Now, men of devout faith, what do you think about this? Can anyone say that this excellent physician is guilty of lying?" "No, World-Honored One." Then the Buddha spoke, saying: "It is the same with me. The time is limitless? A hundred, thousand ten thousand, hundred thousand, nayuta, asogi aeons ?since I attained Buddhahood. For the sake of the people I have used these expedient means telling of my own passing. But no one can reasonably accuse me of lying."
Niji seson. Yoku ju sen shigi. Ni setsu ge gon.
(End of part which may be omitted)
Ji ga toku bur rai. Sho kyo sho kosshu. Muryo hyaku sen man. Oku sai asogi. Jo seppo kyoke Mushu oku shujo. Ryo nyu o butsu-do. Nirai muryo ko.
At that time the World-Honored One, desiring to emphasize this teaching once more, spoke in verse. (Continues to Juryo chapter above)