thegoodfellas/blogset-br huggingface dataset:
of mental disposition and such advantages of a blameless outward form that I can announce to them: in future ye shall become Buddhas benevolent and compassionate.51. Hearing which, all of them will be pervaded with delight (at the thought): We shall become Buddhas pre-eminent in the world. And I, perceiving their conduct, will again reveal amplified Sutras.52. And those are the disciples of the Leader, who have listened to my word of command. One sinale stanza learnt or kept in memory suffices, no doubt of it, to lead all of them to enlightenment.53. There is, indeed, but one vehicle; there is no second, nor a third anywhere in the world, apart from the case of the Purushottamas using an expedient to show that there is a diversity of vehicles.54. The Chief of the world appears in the world to reveal the Buddha-knowledge. He has but one aim, indeed, no second; the Buddhas do not bring over (creatures) by an inferior vehicle.55. There where the self-born one has established himself, and where the object of knowledge is, of whatever form or kind; (where) the powers, the stages of meditation, the emancipations, the perfected faculties (are); there the beings also shall be established.56. 1 should be guilty of envy, should I, after reaching the spotless eminent state of enlightenment, establish any one in the inferior vehicle. That would not beseem me.57. There is no envy whatever in me; no jealousy, no desire, nor passion. Therefore I am the Buddha, because the world follows my teaching'.58. When, splendidly marked with (the thirty-two) characteristics, I am illuminating this whole world, and, worshipped by many hundreds of beings, I show the (unmistakable) stamp of the nature of the law;59. Then, Sariputra, I think thus: How will all beings by the thirty-two characteristics mark the self-born Seer, who of his own accord sheds his lustre all over the world?60 And while I am thinking and pondering, when my wish has been fulfilled and my vow accomplished I no more reveal Buddha-knowledge61. If, O son of Sari, I spoke to the creatures, 'Vivify in your minds the wish for enlightenment,' they would in their ignorance all go astray and never catch the meaning of my good words.62. And considering them to be such, and that they have not accomplished their course of duty in previous existences, (I see how) they are attached and devoted to sensual pleasures, infatuated by desire and blind with delusion.63. From lust they run into distress; they are tormented in the six states of existence and people the cemetery again and again; they are overwhelmed with misfortune, as they possess little virtue.64. They are continually entangled in the thickets of (sectarian) theories, such as, 'It is and it is not; it is thus and it is not thus.' In trying to get a decided opinion on what is found in the sixty-two (heretical) theories they come to embrace falsehood and continue in it.65. They are hard to correct, proud, hypocritical, crooked, malignant, ignorant, dull; hence they do not hear the good Buddha-call, not once in
kotis of births.66. To those, son of Sari, I show a device and say: Put an end to your trouble. When I perceive creatures vexed with mishap I make them see Nirvana.67. And so do I reveal all those laws that are ever holy and correct from the very first. And the son of -Buddha who has completed his course shall once be a Gina.68. It is but my skilfulness which prompts me to manifest three vehicles; for there is but one vehicle and one track; there is also but one instruction by the leaders.69. Remove all doubt and uncertainty; and should there be any who feel doubts, (let them know that) the Lords of the world speak the truth; this is the only vehicle, a second there is not.70. The former Tathagatas also, living in the past for innumerable ons, the many thousands of Buddhas who are gone to final rest, whose number can never be counted,71. Those highest of men have all of them revealed most holy laws by means of illustrations, reasons, and arguments, with many hundred proofs of skilfulness.72. And all of them have manifested but one vehicle and introduced but one on earth; by one vehicle have they led to full ripeness inconceivably many thousands of kotis of beings.73. Yet the Ginas possess various and manifold means through which the Tathagata reveals to the world, including the gods, superior enlightenment, in consideration of the inclinations and dispositions (of the different beings).74. And all in the world who are hearing or have heard the law from the mouth of the Tathagatas, given alms, followed the moral precepts, and patiently accomplished the whole of their religious duties;75. Who have acquitted themselves in point of zeal and meditation, with wisdom reflected on those laws, and performed several meritorious actions, have all of them reached enlightenment.76. And such beings as were living patient, subdued, and disciplined, under the rule of the Ginas of those times, have all of them reached enlightenment.77. Others also, who paid worship to the relics of the departed Ginas, erected many thousands of Stupas made of gems, gold, silver, or crystal,78.Or built Stupas of emerald, cat's eye, pearls, egregious lapis lazuli, or sapphire; they have all of them reached enlightenment.79. And those who erected Stupas from marble, sandal-wood, or eagle-wood; constructed Stupas from Deodar or a combination of different sorts of timber;80. And who in gladness of heart built for the Ginas Stupas of bricks or clay; or caused mounds of earth to be raised in forests and wildernesses in dedication to the Ginas;81. The little boys even, who in playing erected here and there heaps of sand with the intention of dedicating them as Stupas to the Ginas, they have all of them reached enlightenment.82. Likewise have all who caused jewel images to be made and dedicated, adorned with the thirty-two characteristic signs, reached enlightenment.83. Others who had images of Sugatas made of the seven precious substances, of copper or brass, have all of them reached enlightenment.84. Those who ordered beautiful statues of Sugatas to be
made of lead, iron, clay, or plaster have &c.85. Those who made images (of the Sugatas) on painted walls, with complete limbs and the hundred holy signs, whether they drew them themselves or had them drawn by others, have &c.86. Those even, whether men or boys, who during the lesson or in play, by way of amusement, made upon the walls (such) images with the nail or a piece of wood,87. Have all of them reached enlightenment; they have become compassionate, and, by rousing many Bodhisattvas, have saved kotis of creatures.88. Those who offered flowers and perfumes to the relics of the Tathagatas, to Stupas, a mound of earth, images of clay or drawn on a wall;89. Who caused musical instruments, drums, conch trumpets, and noisy great drums to be played, and raised the rattle of tymbals at such places in order to celebrate the highest enlightenment;90. Who caused sweet lutes, cymbals, tabors, small drums, reed-pipes, flutes of ekonnada or sugar-cane to be made, have all of them reached enlightenment.91. Those who to celebrate the Sugatas made thoughts, one shall in course of time see kotis of Buddhas.92. They have all of them reached enlightenment. By paying various kinds of worship to the relics of the Sugatas, by doing but a little for the relics, by making resound were it but a single musical instrument;93. Or by worshipping were it but with a single flower, by drawing on a wall the images of the Sugatas, by doing worship were it even with distracted thoughts, one shall in course of time see kotis of Buddhas.94. Those who, when in presence of a Stupa, have offered their reverential salutation, be it in a complete form or by merely joining the hands; who, were it but for a single moment, bent their head or body;95. And who at Stupas containing relics have one single time said: Homage be to Buddha! albeit they did it with distracted thoughts, all have attained superior enlightenment.96. The creatures who in the days of those Sugatas, whether already extinct or still in existence, have heard no more than the name of the law, have all of them reached enlightenment.97. Many kotis of future Buddhas beyond imagination and measure shall likewise reveal this device as Ginas and supreme Lords.98. Endless shall be the skilfulness of these leaders of the world, by which they shall educate kotis of beings to that Buddha-knowledge which is free from imperfection.99. Never has there been any being who, after hearing the law of those (leaders), shall not become Buddha; for this is the fixed vow of the Tathagatas: Let me, by accomplishing my course of duty, lead others to enlightenment.100. They are to expound in future days many thousand kotis of heads of the law; in their Tathagataship they shall teach the law by showing the sole vehicle before-mentioned.101. The line of the law forms an unbroken continuity and the nature of its properties is always manifest. Knowing this, the Buddhas, the highest of men, shall reveal this single vehicle.102. They shall reveal the stability of
the law, its being subjected to fixed rules, its unshakeable perpetuity in the world, the awaking of the Buddhas on the elevated terrace of the earth, their skilfulness.103. In all directions of space are standing Buddhas, like sand of the Ganges, honoured by gods and men; these also do, for the weal of all beings in the world, expound superior enlightenment.104. Those Buddhas while manifesting skilfulness display various vehicles though, at the same time, indicating the one single vehicle: the supreme place of blessed rest.vious actions; with due regard to their strenuousness and vigour, as well as their inclination, the Buddhas impart their lights to them.105. Acquainted as they are with the conduct of all mortals, with their peculiar dispositions and previous actions; with due regard to their strenuousness and vigour, as well as their inclination, the Buddhas impart their lights to them.106. By dint of knowledge the leaders produce many illustrations, arguments, and reasons; and considering how the creatures have various inclinations they impart various directions.107. And myself also, the leader of the chief Ginas, am now manifesting, for the weal of creatures now living, this Buddha enlightenment by thousands of kotis of various directions.108. I reveal the law in its multifariousness with regard to the inclinations and dispositions of creatures. I use different means to rouse each according to his own character. Such is the might of my knowledge.109. I likewise see the poor wretches, deficient in wisdom and conduct, lapsed into the mundane whirl retained in dismal places, plunged in affliction incessantly renewed.110. Fettered as they are by desire like the yak by its tail, continually blinded by sensual pleasure, they do not seek the Buddha, the mighty one; they do not seek the law that leads to the end of pain.111. Staying in the six states of existence, they are benumbed in their senses, stick unmoved to the low views, and suffer pain on pain. For those I feel a great compassion.112. On the terrace of enlightenment I have remained three weeks in full, searching and pondering on such a matter, steadily looking up to the tree there (standing).113. Keeping in view that king of trees with anunwavering gaze I walked round at its foot (thinking): This law is wonderful and lofty, whereas creatures are blind with dulness and ignorance.114. Then it was that Brahma entreated me, and so did Indra, the four rulers of the cardinal points, Mahesvara, Isvara, and the hosts of Maruts by thousands of kotis.115. All stood with joined hands and respectful, while myself was revolving the matter in my mind (and thought): What shall I do? At the very time that I am uttering syllables, beings are oppressed with evils.116. In their ignorance they will not heed the law I announce, and in consequence of it they will ncur some penalty. It would be better were I never to speak. May my quiet extinction take place this very day!117. But on remembering the former Buddhas and their skilfulness, (I thought): Nay, I also will manifest this tripartite Buddha-enlightenment.118. When I was thus meditating
on the law, the other Buddhas in all the directions of space appeared to me in their own body and raised their voice, crying 'Amen.119. 'Amen, Solitary, first Leader of the world! now that thou hast come to unsurpassed knowledge, and art meditating on the skilfulness of the leaders of the world, thou repeatest their teaching.120. 'We also, being Buddhas, will make clear the highest word, divided into three parts; for men (occasionally) have low inclinations, and might perchance from ignorance not believe (us, when we say), Ye shall become Buddhas.121. 'Hence we will rouse many Bodhisattvas by the display of skilfulness and the encouraging of the wish of obtaining fruits.'122. And I was delighted to hear the sweet voice of the leaders of men; in the exultation of my heart I said to the blessed saints, 'The words of the eminent sages are not spoken in vain.123. 'I, too, will act according to the indications of the wise leaders of the world; having myself been born in the midst of the degradation of creatures, I have known agitation in this dreadful world.'124. When I had come to that conviction, O son of Sari, I instantly went to Benares, where I skilfully preached the law to the five Solitaries, that law which is the base of final beatitude.125. From that moment the wheel of my law has been moving, and the name of Nirvana made its appearance in the world, as well as the name of Arhat, of Dharma, and Sangha.126. Many years have I preached and pointed to the stage of Nirvana, the end of wretchedness and mundane existence. Thus I used to speak at all times.127. And when I saw, Sariputra, the children of the highest of men by many thousands of kotis, numberless, striving after the supreme, the highest enlightenment;128. And when such as had heard the law of the Ginas, owing to the many-sidedness of (their) skilfulness, had approached me and stood before my face, all of them with joined hands, and respectful;129. Then I conceived the idea that the time had come for me to announce the excellent law and to reveal supreme enlightenment, for which task I had been born in the world.130. This (event) to-day will be hard to be understood by the ignorant who imagine they see here a sign, as they are proud and dull. But the Bodhisattvas, they will listen to me.131. And I felt free from hesitation and highly cheered; putting aside all timidity, I began speaking in the assembly of the sons of Sugata, and roused them to enlightenment.132. On beholding such worthy sons of Buddha (I said): Thy doubts also will be removed, and these twelve hundred (disciples) of mine, free from imperfections, will all of them become Buddhas.133. Even as the nature of the law of the former mighty saints and the future Ginas is, so is my law free from any doubtfulness, and it is such as I to-day preach it to thee.134. At certain times, at certain places, somehow do the leaders appear in the world,
and after their appearance will they, whose view is boundless, at one time or another preach a similar law.135. It is most difficult to meet with this superior law, even in myriads of kotis of ons; very rare are the beings who will adhere to the superior law which they have heard from me.136. Just as the blossom of the glomerous fig-tree is rare, albeit sometimes, at some places, and somehow it is met with, as something pleasant to see for everybody, as a wonder to the world including the gods;137. (So wonderful) and far more wonderful is the law I proclaim. Any one who, on hearing a good exposition of it, shall cheerfully accept it and recite but one word of it, will have done honour to all Buddhas.138. Give up all doubt and uncertainty in this respect; I declare that I am the king of the law (Dharmaraga); I am urging others to enlightenment, but I am here without disciples.139. Let this mystery be for thee, Sariputra, for all disciples of mine, and for the eminent Bodhisattvas, who are to keep this mystery.140. For the creatures, when at the period of the five depravities, are vile and bad; they are blinded by sensual desires, the fools, and never turn their minds to enlightenment.141. (Some) beings, having heard this one and sole vehicle manifested by the Gina, will in days to come swerve from it, reject the Sutra, and go down to hell.142. But those beings who shall be modest and pure, striving after the supreme and the highest enlightenment, to them shall I unhesitatingly set forth the endless forms of this one and sole vehicle.143. Such is the mastership of the leaders; that is, their skilfulness. They have spoken in many mysteries; hence it is difficult to understand (them).144. Therefore try to understand the mystery of the Buddhas, the holy masters of the world; forsake all doubt and uncertainty: you shall become Buddhas; rejoice!
CHAPTER V.ON PLANTS.Thereupon the Lord addressed the venerable Maha-Kasyapa and the other senior great disciples, and said: Very well, very well, Kasyapa; you have done very well to proclaim the real qualities of the Tathagata. They are the real qualities of the Tathagata, Kasyapa, but he has many more, innumerable, incalculable, the end of which it would be difficult to reach, even were one to continue enumerating them for immeasurable ons. The Tathagata, Kasyapa, is the master of the law, the king, lord, and master of all laws. And whatever law for any case has been instituted by the Tathagata, remains unchanged. All laws, Kasyapa, have been aptly instituted by the Tathagata. In his Tathagata-wisdom he has instituted them in such a manner that all those laws finally lead to the stage of those who know all. The Tathagata also distinctly knows the meaning of all laws. The Tathagata, the Arhat, &c. is possessed of the faculty of penetrating all laws, possessed of the highest perfection of knowledge, so that he is able to decide all laws, able to display the knowledge of the allknowing, impart the knowledge of the all-knowing, and lay down (the rules of) the knowledge of the all-knowing.It is a case, Kasyapa, similar to that of a great cloud big with rain, coming up in this wide universe over all grasses, shrubs, herbs, trees of various species and kind, families of plants of different names growing on earth, on hills, or in mountain caves, a cloud covering the wide universe to pour down its rain everywhere and at the same time. Then, Kasyapa, the grasses, shrubs, herbs, and wild trees in this universe, such as have young and tender stalks, twigs, leaves, and foliage, and such as have middle-sized stalks, twigs, leaves, and foliage, and such as have the same fully developed, all those grasses, shrubs, herbs, and wild trees, smaller and greater (other) trees will each, according to its faculty and power, suck the humid element from the water emitted by that great cloud, and by that water which, all of one essence, has been abundantly poured down by the cloud, they will each, according to its germ, acquire a regular development, growth, shooting up, and bigness; and so they will produce blossoms and fruits, and will receive, each severally, their names. Rooted in one and the same soil, all those families of plants and germs are drenched and vivified by water of one essence throughout.In the same manner, Kasyapa, does the Tathagata, the Arhat, &c. appear in the world. Like unto a great cloud coming up, the Tathagata appears and sends forth his call to the whole world, including gods, men, and demons'. And even as a great cloud, Kasyapa, extending over the whole universe, in like manner, Kasyapa, the Tathagata, the Arhat, &c., before the face of the world, including gods, men, and demons, lifts his voice and utters these words: I am the Tathagata, O ye gods and men! the Arhat, the perfectly enlightened one; having reached the shore myself, I carry others to
the shore; being free, I make free; being comforted, I comfort; being perfectly at rest, I lead others to rest. By my perfect wisdom I know both this world and the next, such as they really are. I am all-knowing, all-seeing. Come to me, ye gods and men! hear the law. I am he who indicates the path; who shows the path, as knowing the path, being acquainted with the path. Then, Kasyapa, many hundred thousand myriads of kotis of beings come to hear the law of the Tathagata; and the Tathagata, who knows the difference as to the faculties and the energy of those beings, produces various Dharmaparyayas, tells many tales, amusing, agreeable, both instructive and pleasant, tales by means of which all beings not only become pleased with the law in this present life, but also after death will reach happy states, where they are to enjoy many pleasures and hear the law. By listening to the law they will be freed from hindrances and in due course apply themselves to the law of the all-knowing, according to their faculty, power, and strength.Even as the great cloud, Kasyapa, after expanding over the whole universe, pours out the same water and recreates by it all grasses, shrubs, herbs, and trees; even as all these grasses, shrubs, herbs, and trees, according to their faculty, power, and strength, suck in the water and thereby attain the full development assigned to their kind; in like manner, Kasyapa, is the law preached by the Tathagata, the Arhat, &c., of one and the same essence, that is to say, the essence of it is deliverance, the final aim being absence of passion, annihilation, knowledge of the all-knowing. As to that, Kasyapa, (it must be understood) that the beings who hear the law when it is preached by the Tathagata, who keep it in their memory and apply themselves to it, do not know, nor perceive, nor understand their own self. For, Kasyapa, the Tathagata only really knows who, how, and of what kind those beings are; what, how, and whereby they are meditating; what, how, and whereby they are contemplating; what, why, and whereby they are attaining. No one but the Tathagata, Kasyapa, is there present, seeing all intuitively, and seeing the state of those beings in different stages, as of the lowest, highest, and mean grasses, shrubs, herbs, and trees. I am he, Kasyapa, who, knowing the law which is of but one essence, viz. the essence of deliverance, (the law) ever peaceful, ending in Nirvana, (the law) of eternal rest, having but one stage and placed in voidness, (who knowing this) do not on a sudden reveal to all the knowledge of the all-knowing, since I pay regard to the dispositions of all beings.You are astonished, Kasyapa, that you cannot fathom the mystery expounded by the Tathagata. It is, Kasyapa, because the mystery expounded by the Tathagatas, the Arhats, &c. is difficult to be understood.And on that occasion, the more fully to explain the same subject, the Lord uttered the following stanzas:1. I am