chapter two: expedient means

　　 at that time the world-honored one calmly arose from his samadhi and addressed shariputra, saying: "the wisdom of the buddhas is infinitely profound and immeasurable. the door to this wisdom is difficult to understand and difficult to enter. not one of the voice-hearers or pratyekabuddhas is able to comprehend it.

　　 "what is the reason for this? a buddha has personally attended a hundred, a thousand, ten thousand, a million, a countless number of buddhas and has fully carried out an immeasurable number of religious practices. he has exerted himself bravely and vigorously, and his name is universally known. he has realized the law that is profound and never known before, and preaches it in accordance with what is appropriate, yet his intention is difficult to understand.

　　 "shariputra, ever since i attained buddhahood i have through various causes and various similes widely expounded my teachings and have used countless expedient means to guide living beings and cause them to renounce attachments. why is this? because the thus come one is fully possessed by both expedient means and the paramita of wisdom.

　　 "shariputra, the wisdom of the thus come one is expansive and profound. he has immeasurable [mercy], unlimited [eloquence], power, fearlessness, concentration, emancipation, and samadhis, and has deeply entered the boundless and awakened to the law never before attained.

　　 "shariputra, the thus come one knows how to make various kinds of distinctions and to expound the teachings skillfully. his words are soft and gentle and delight the hearts of the assembly.

　　 "shariputra, to sum it up: the buddha has fully realized the law that is limitless, boundless, never attained before.

　　 "but stop, shariputra, i will say no more. why? because what the buddha has achieved is the rarest and most difficult-to-understand law. the true entity of all phenomena can only be understood and shared between buddhas. this reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end."

　　 at that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

　　 the hero of the world is unfathomable.
　　 among heavenly beings or the people of the world,
　　 among all living beings,
　　 none can understand the buddha.
　　 the buddha's power, fearlessness,
　　 emancipation and samadhis
　　 and the buddha's other attributes
　　 no one can reckon or fathom.
　　 earlier, under the guidance of countless buddhas
　　 he fully acquired and practiced various ways,
　　 profound, subtle and wonderful doctrines
　　 that are hard to see and hard to understand.
　　 for immeasurable millions of kalpas
　　 he has been practicing these ways
　　 until in the place of practice he achieved the goal.
　　 i have already come to see and know completely
　　 this great goal and recompense,
　　 the meaning of these various natures and characteristics.
　　 i and the other buddhas of the ten directions
　　 can now understand these things.
　　 this law cannot be described,
　　 words fall silent before it.
　　 among the other kinds of living beings
　　 there are none who can comprehend it,
　　 except the many bodhisattvas
　　 who are firm in the power of faith.
　　 the many disciples of the buddhas
　　 in the past have given offerings to the buddhas,
　　 have already cut off all outflows
　　 and now are dwelling in their last incarnation.
　　 but even such persons as they
　　 have not the power needed.
　　 even if the whole world
　　 were filled with men like shariputra,
　　 though they exhausted their thoughts and pooled there capacities,
　　 they could not fathom the buddha's knowledge.
　　 even if ten directions were all filled with men like shariputra
　　 or like the other disciples,
　　 though they filled the lands in the ten directions
　　 and exhausted their thoughts and pooled their capacities,
　　 still they could not understand it.
　　 if pratyekabuddhas, acute in understanding,
　　 without outflows, in their last incarnation,
　　 should fill the worlds in the ten directions,
　　 as numerous as bamboos in a grove,
　　 though they should join together with one mind
　　 for a million or for countless kalpas,
　　 hoping to conceive of the buddha's true wisdom,
　　 they could not understand the smallest part of it.
　　 if bodhisattvas newly embarked on their course
　　 should give offerings to numberless buddhas,
　　 completely mastering the intent of the various doctrines
　　 and also able to preach the law effectively,
　　 like so many rice and hemp plants, bamboos or reeds,
　　 filling the lands in the ten directions,
　　 with a single mind, with their wonderful knowledge,
　　 for kalpas numerous as ganges sands
　　 should all together pool their thoughts and capacities,
　　 they could not understand the buddha's knowledge.
　　 if bodhisattvas who never regress,
　　 their number like ganges sands,
　　 with a single mind should join in pondering and seeking,
　　 they could not understand it either.
　　 i also announce to you, shariputra,
　　 that this profound subtle and wonderful law
　　 without outflows, incomprehensible,
　　 i have now attained in full.
　　 only i understand its characteristics,
　　 and the buddhas of the ten directions do likewise.
　　 shariputra, you should know
　　 that the words of the various buddhas never differ.
　　 toward the law preached by the buddhas
　　 you must cultivate a great power of faith.
　　 the world-honored one has long expounded his doctrines
　　 and now must reveal the truth.
　　 i announce this to the assembly of voice-hearers
　　 and to those who seek the vehicle of the pratyekabuddha;
　　 i have enabled people to escape the bonds of suffering
　　 and to attain nirvana.
　　 the buddha, through the power of expedient means,
　　 has shown them the teachings of the three vehicles
　　 prying living beings loose from this or that attachment
　　 and allowing them to attain release.?

　　 at that time among the great assembly there were voice-hearers, arhats whose outflows had come to an end, ajnata kuandinya and the others, twelve hundred persons. and there were monks, nuns, laymen and laywomen who had conceived a desire to become voice-hearers or pratyekabuddhas. each of these had this thought: now for what reason does the world-honored one so earnestly praise expedient means and state that the law attained by the buddha is profound and difficult to understand, that it is very difficult to comprehend the meaning of the words he preaches, that not one of the voice-hearers or pratyekabuddhas can do so? if the buddha preaches but one doctrine of emancipation, then we too should be able to attain this law and reach the state of nirvana. we cannot follow the gist of what he is saying now.?

　　 at that time shariputra understood the doubts that were in the minds of the four kinds of believers, and he himself had not fully comprehended. so he addressed the buddha, saying, "world-honored one, what causes and conditions lead you to earnestly praise expedient means, the foremost device of the buddhas, the profound, subtle and wonderful law that is difficult to understand? from times past i have never heard this kind of preaching from the buddha. now the four kinds of believers all have doubts. we beg that the world-honored one earnestly praise this law that is profound, subtle and wonderful, difficult to understand?"

　　 at that time shariputra, wishing to state his meaning once more, spoke in verse from, saying:

　　 sun of wisdom, great sage and venerable one,
　　 at long last you preach this law.
　　 you yourself declare you have attained
　　 power, fearlessness, samadhis,
　　 concentration, emancipation, and these other attributes,
　　 and the law that is beyond comprehension.
　　 this law attained in the place of practice
　　 no one is capable of questioning you about.
　　 'my intention is hard to fathom,
　　 and no one can question me."
　　 no one questions, yet you yourself preach,
　　 praising the path you walk on.
　　 your wisdom is very subtle and wonderful,
　　 that which all the buddhas attain.
　　 the arhats who are without outflows
　　 and those who seek nirvana
　　 now have all fallen into the net of doubt,
　　 wondering for what reason the buddha preaches this.
　　 those who seek to become pratyekabuddhas,
　　 monks and nuns,
　　 heavenly beings, dragons and spirits,
　　 along with the gandharvas and others,
　　 look at one another, filled with perplexity,
　　 gazing upward at the most honored of two-legged beings.
　　 what is the meaning of all this?
　　 i beg the buddha to explain it for us.
　　 among the assembly of voice-hearers
　　 the buddha has said i am foremost,
　　 yet now i lack the wisdom
　　 to solve these doubts and perplexities.
　　 have i in fact grasped the ultimate law,
　　 or am i still on the path of practice?
　　 the sons born from the buddha's mouth
　　 press palms together, gaze upward and wait.
　　 we beg you to put forth subtle and wonderful sounds
　　 and at this time explain to us how it really is.
　　 the heavenly beings, dragons, spirits, and the others,
　　 their numbers like ganges sands,
　　 the bodhisattvas seeking to be buddhas
　　 in a great force of eighty thousand,
　　 as well as the wheel-turning sage kings
　　 come from ten thousands of millions of lands,
　　 all press their palms and with reverent minds
　　 wish to hear the teaching of perfect endowment.

　　 at that time the buddha addressed shariputra, saying, "stop, stop! there is no need to speak further. if i speak of this matter, then the heavenly and human beings throughout the worlds will all be astonished and doubtful."

　　 shariputra once more spoke to the buddha, saying, "world-honored one, we beg you to preach! we beg you to preach! what is the reason? because this assembly of countless hundreds, thousands, ten thousands, millions of asamkhyas of living beings in the past have seen the buddhas; their faculties are vigorous and acute and their wisdom is bright. if they hear the buddha preach, they will be capable of reverent belief."

　　 at that time shariputra, wishing to state his meaning once more, spoke in verse form, saying:

　　 dharma king, none more highly honored,
　　 speak, we beg you, without reserve!
　　 in this assembly of numberless beings
　　 are those capable of reverent belief.

　　 the buddha repeated, "stop, shariputra! if i speak of this matter, the heavenly and human beings and asuras throughout the worlds will all be astonished and doubtful. the monks who are overbearingly arrogant will fall into a great pit."

　　 at that time the world-honored one repeated what he had said in verse form:

　　 stop, stop, no need to speak!
　　 my law is wonderful and difficult to ponder.
　　 those who are overbearingly arrogant
　　 when they hear it will never show reverent belief.

　　 at that time shariputra once more spoke to the buddha, saying, "world-honored one, we beg you to preach! we beg you to preach! in this assembly at present the persons like myself number in the hundreds, thousands, ten thousands, millions. in age after age we have already attended the buddhas and received instruction. people of this kind are certain to be capable of reverent belief. throughout the long night they will gain peace and rest and will enjoy many benefits."

　　 at that time shariputra, wishing to state his meaning once more, spoke in verse form, saying:

　　 supremely honored among two-legged beings,
　　 we beg you to preach this foremost law.
　　 i who am regarded as the buddha's eldest son
　　 ask you to favor us by preaching distinctions.
　　 the countless members of this assembly
　　 are capable of according reverent belief to this law
　　 the buddhas have already in age after age
　　 taught and converted them in this manner.
　　 all with a single mind and palms pressed together
　　 desire to hear and receive the buddha's words.
　　 i and the other twelve hundred of our group,
　　 as well as the others who seek to become buddhas,
　　 beg that for the sake of this assembly
　　 you will favor us by preaching distinctions.
　　 when we hear this law
　　 we will be filled with great joy.

　　 at that time the world-honored one said to shariputra, "three times you have stated your earnest request. how can i do other than preach? now you must listen attentively and carefully ponder. for your sake i will now analyze and explain the matter."

　　 when he had spoken these words, there were some five thousand monks, nuns, laymen and laywomen in the assembly who immediately rose from their seats, bowed to the buddha, and withdrew. what was the reason for this? these persons had roots of guilt that were deep and manifold, and in addition they were overbearingly arrogant. what they had not attained they supposed they had attained, what they had not understood they supposed they had understood. and because they had this failing, they did not remain where they were.

　　 the world-honored one was silent and did not try to detain them.?

　　 at this time the buddha said to shariputra, "now this assembly of mine is free of branches and leaves, made up solely of the steadfast and truthful. shariputra, it is well that these persons of overbearing arrogance have withdrawn. now listen carefully and i will preach for you."

　　 shariputra said, "so be it, world-honored one. we are eager to listen!"

　　 the buddha said to shariputra, "a wonderful law such as this is preached by the buddhas, the thus come ones, at certain times. but like the blooming of the udumbara, such times come very seldom. shariputra, you and the others must believe me. the words that the buddhas preach are not empty or false.

　　 "shariputra, the buddhas preach the law in accordance with what is appropriate, but the meaning is difficult to understand. why is this? because we employ countless expedient means, discussing causes and conditions and using words of simile and parable to expound the teachings. this law is not something that can be understood through pondering or analysis. only those who are buddhas can understand it. why is this? because the buddhas, the world-honored ones, appear in the world for one great reason alone. shariputra, what does it mean to say that the buddhas, the world-honored ones, appear in the world for one great reason alone?

　　 "the buddhas, the world-honored ones , wish to open the door of buddha wisdom to all living beings, to allow them to attain purity. that is why they appear in the world. they wish to show the buddha wisdom to living beings, and therefore they appear in the world. they wish to cause living beings to awaken to the buddha wisdom, and therefore they appear in the world. they wish to induce living beings to enter the path of buddha wisdom, and therefore they appear in the world. shariputra, this is the one great reason for which the buddhas appear in the world."

　　 the buddha said to shariputra, "the buddhas, the thus come ones, simply teach and convert the bodhisattvas. all the things they do are at all times done for this one purpose. they simply wish to show the buddha wisdom to living beings and enlighten them to it.

　　 "shariputra, the thus come ones have only a single buddha vehicle which they employ in order to preach the law to living beings. they do not have any other vehicle a second one or a third one 1. shariputra, the law preached by all the buddhas of the ten directions is the same as this.

　　 "shariputra, the buddhas of the past used countless numbers of expedient means, various causes and conditions, and words of simile and parable in order to expound the doctrines for the sake of living beings. these doctrines are all for the sake of the one buddha vehicle. these living beings, by listening to the doctrines of the buddhas, are all eventually able to attain wisdom embracing all species.

　　 shariputra, when the buddhas of the future make their appearance in the world, they too will use countless numbers of expedient means, various causes and conditions, and words of simile and parable in order to expound the doctrines for the sake of living beings. these doctrines will all be for the sake of the one buddha vehicle. and these living beings, by listening to the doctrines of the buddhas, will all eventually be able to attain wisdom embracing all species.

　　 "shariputra, the buddhas, the world-honored ones, who exist at present in the countless hundreds, thousands, ten thousands, and millions of buddha lands in the ten directions, benefit and bring peace and happiness to living beings in large measure, these buddhas too use countless numbers of expedient means, various causes and conditions, and words of simile and parable in order to expound the doctrines for the sake of living beings. these doctrines are all for the sake of the one buddha vehicle. and these living beings, by listening to the doctrines of the buddhas, are all eventually able to attain wisdom embracing all species.

　　 "shariputra, these buddhas simply teach and convert the bodhisattvas. they do it because they wish to show the buddha wisdom to living beings. they do it because they wish to use the buddha wisdom to enlighten living beings. they do it because they wish to cause living beings to enter the path of buddha wisdom.

　　 "shariputra, i too will now do the same, i know that living beings have various desires. attachments that are deeply implanted in their minds. taking cognizance of this basic nature of theirs, i will therefore use various causes and conditions, words of simile and parable, and the power of expedient means and expound the law for them. shariputra, i do this so that all of them may attain the one buddha vehicle and wisdom embracing all species.

　　 "shariputra, when the age is impure and the times are chaotic, then the defilements of living beings are grave, they are greedy and jealous and put down roots that are not good. because of this, the buddhas, utilizing the power of expedient means, apply distinctions to the one buddha vehicle and preach as though it were three.

　　 "shariputra, if any of my disciples should claim to be an arhat or a pratyekabuddha and yet does not heed or understand that the buddhas, the thus come ones, simply teach and convert the bodhisattvas, then he is no disciple of mine, he is no arhat or pratyekabuddha.

　　 "again, shariputra, if there should be monks or nuns who claim that they already have attained the status of arhat, that this is their last incarnation, that they have reached the final nirvana, and that therefore they have no further intention of seeking anuttara-samyaksambodhi, then you should understand that such as these are all persons of overbearing arrogance. why do i say this? because if they are monks who have truly attained the status of arhat, then it would be unthinkable that they should fail to believe this law. the only exception would be in a time after the buddha had passed away, when there was no buddha present in the world. why is this? because after the buddha has passed away it will be difficult to find anyone who can embrace, recite, and understand the meaning of sutras such as this. but if persons at that time encounter another buddha, then they will attain decisive understanding with regard to this law.

　　 "shariputra, you and the others should with a single mind believe and accept the words of the buddha. the words of the buddhas, the thus come ones, are not empty or false. there is no other vehicle, there is only the one buddha vehicle.

　　 "at that time the world-honored one, wishing to state his meaning once more, spoke in verse form, saying:

　　 there are monks and nuns
　　 who behave with overbearing arrogance,
　　 laymen full of self-esteem,
　　 laywomen who are lacking in faith.
　　 among the four kinds of believers, the likes of these
　　 number five thousand.
　　 they fail to see their own errors,
　　 are heedless and remiss with regard to the precepts,
　　 clinging to their shortcomings, unwilling to change.
　　 but these persons of small wisdom have already left;
　　 the chaff among this assembly
　　 has departed in the face of the buddha's authority.
　　 these persons were of paltry merit and virtue,
　　 incapable of receiving this law.
　　 this assembly is now free of branches and leaves,
　　 made up only of those steadfast and truthful.
　　 shariputra, listen carefully,
　　 for the law which the buddhas have attained,
　　 through the power of countless expedient means
　　 they preach for the benefit of living beings.
　　 the thoughts that are in the minds of living beings,
　　 the different types of paths they follow,
　　 their various desires and natures,
　　 the good and bad deeds they have done in previous existences--
　　 all these the buddha takes cognizance of,
　　 and then he employs causes, similes and parables,
　　 words that embody the power of expedient means,
　　 in order to gladden and please them all.
　　 sometimes he preaches sutras,
　　 verses, stories of the previous lives of disciples,
　　 stories of the previous lives of the buddha, of unheard-of things.
　　 at other times he preaches regarding causes and conditions,
　　 uses similes, parables, passages of poetry
　　 or discourses.
　　 for those of dull capacities who delight in a little law,
　　 who greedily cling to birth and death,
　　 who, despite the innumerable buddhas,
　　 fail to practice the profound and wonderful way
　　 but are perplexed and confused by a host of troubles--
　　 for these i preach nirvana.
　　 i devise these expedient means
　　 and so cause them to enter into the buddha wisdom.
　　 up to now i have never told you
　　 that you were certain to attain the buddha way.
　　 the reason i never preached in that manner
　　 was that the time to preach so had not yet come.
　　 but now is the very time
　　 when i must decisively preach the great vehicle.
　　 i use these nine devices,
　　 adapting them to the living beings when i preach
　　 my basic aim being to lead them into the great vehicle,
　　 and that is why i preach this sutra.
　　 there are sons of the buddha who minds are pure,
　　 who are gentle and of acute capacities,
　　 who under innumerable buddhas
　　 have practiced the profound and wonderful way.
　　 for these sons of the buddha
　　 i preach this sutra of the great vehicle.
　　 and i predict that these persons
　　 in a future existence will attain the buddha way.
　　 because deep in their minds they think of the buddha
　　 and practice and uphold the pure percepts,
　　 they are assured they will attain buddhahood,
　　 and hearing this, their whole bodies are filled with great joy.
　　 the buddha knows their minds and their practices
　　 and therefore preaches for them the great vehicle.
　　 when the voice-hearers and bodhisattvas
　　 hear this law that i preach,
　　 as soon as they have heard one verse
　　 they will all without doubt be certain of attaining buddhahood.
　　 in the buddha lands of the ten directions
　　 there is only the law of the one vehicle,
　　 there are not two, there are not three,
　　 except when the buddha preaches so as an expedient means,
　　 merely employing provisional names and terms
　　 in order to conduct and guide living beings
　　 and preach to them the buddha wisdom.
　　 the buddhas appear in the world
　　 solely for this one reason, which is true;
　　 the other two are not the truth.
　　 never do they use a lesser vehicle
　　 to save living beings and ferry them across.
　　 the buddha himself dwells in this great vehicle,
　　 and adorned with the power of meditation and wisdom
　　 that go with the law he has attained,
　　 he uses it to save living beings.
　　 he himself testifies to the unsurpassed way,
　　 the great vehicle, the law in which all things are equal.
　　 if i used a lesser vehicle
　　 to convert even one person,
　　 i would be guilty of stinginess and greed,
　　 but such a thing would be impossible.
　　 if a person will believe and take refuge in the buddha,
　　 the thus come one will never deceive him,
　　 nor will he ever show geed or jealousy,
　　 for he has rooted out evil from among the phenomena.
　　 therefore throughout the ten directions
　　 the buddha alone is without fear.
　　 i adorn my body with the special characteristics
　　 and shine my light upon the world.
　　 i am honored by numberless multitudes
　　 and for them i preach the emblem of the reality of things.
　　 shariputra, you should know
　　 that at the start i took a vow,
　　 hoping to make all persons
　　 equal to me, without any distinction between us,
　　 and what i long ago hoped for
　　 has now been fulfilled.
　　 i have converted all living beings
　　 and caused them all to enter the buddha way.
　　 if when i encounter living beings
　　 i were in all cases to teach them the buddha way,
　　 those without wisdom would become confused
　　 and in their bewilderment would fail to accept my teachings.
　　 i know that such living beings have never in the past cultivated good roots
　　 but have stubbornly clung to the five desires,
　　 and their folly and craving have given rise to affliction.
　　 their desires are the cause
　　 whereby they fall into the three evil paths,
　　 revolving wheel-like through the six realms of existence
　　 and undergoing every sort of suffering and pain.
　　 having received a tiny form in the womb,
　　 in existence after existence they constantly grow to maturity.
　　 persons of meager virtue and small merit,
　　 they are troubled and beset by manifold sufferings.
　　 they stray into the dense forest of mistaken views,
　　 debating as to what exists and what does not,
　　 and in the end cling to such views,
　　 embracing all sixty-two of them 2.
　　 they are profoundly committed to false and empty doctrines,
　　 holding firmly to them, unable to set them aside.
　　 arrogant and puffed up with self-importance,
　　 fawning and envious, insincere in mind,
　　 for a thousand, ten thousand, a million kalpas
　　 they will not hear the buddha's name,
　　 nor will they hear the correct law--
　　 such people are difficult to save.
　　 for these reasons, shariputra,
　　 i have for their sake established expedient means,
　　 preaching the way that ends all suffering.
　　 and showing them nirvana.
　　 but although i preach nirvana,
　　 this is not a true extinction.
　　 all phenomena from the very first
　　 have of themselves constantly borne the marks of
　　 tranquil extinction.
　　 once the sons of the buddha have carried out this path,
　　 then in a future existence they will be able to become buddhas.
　　 i have employed the power of expedient means
　　 to unfold and demonstrate this doctrine of three vehicles,
　　 but the world-honored ones, every one of them,
　　 all preach the single vehicle way.
　　 now before this great assembly
　　 i must clear away all doubts and perplexities.
　　 there is no discrepancy in the words of the buddhas,
　　 there is only the one vehicle, not two.
　　 for numberless kalpas in the past
　　 countless buddhas who have now entered extinction,
　　 a hundred, thousand, ten thousand, million types
　　 in numbers incapable of calculation-
　　 such world-honored ones,
　　 using different types of causes, similes, and parables,
　　 the power of countless expedient means,
　　 have expounded the characteristics of teachings.
　　 these world-honored ones
　　 have all preached the doctrine of the single vehicle,
　　 converting countless living beings
　　 and causing them to enter the buddha way.
　　 and these great sage lords,
　　 knowing what is desired deep in the minds
　　 of the heavenly and human beings and the other living things
　　 throughout all the worlds,
　　 have employed still other expedient means
　　 to help illuminate the highest truth.
　　 if there are living beings
　　 who have encountered these past buddhas,
　　 and if they have listened to their law, presented alms,
　　 or kept the precepts, shown forbearance,
　　 been assiduous, practiced meditation and wisdom, and so forth,
　　 cultivating various kinds of merit and virtue,
　　 then persons such as these
　　 all have attained the buddha way.
　　 after the buddhas have passed into extinction,
　　 if persons are of good and gentle mind,
　　 then living beings such as these
　　 have all attained the buddha way.
　　 after the buddhas have passed into extinction,
　　 if persons make offerings to the relics,
　　 raising ten thousand or a million kinds of towers,
　　 using gold, silver and crystal,
　　 seashell and agate,
　　 carnelian, lapis lazuli, pearls
　　 to purify and adorn them extensively,
　　 in this way erecting towers;
　　 or if they raise up stone mortuary temples
　　 or those of sandalwood or aloes,
　　 hovenia or other kinds of timber,
　　 or of brick, tile clay or earth;
　　 if in the midst of the broad fields
　　 they pile up earth to make a mortuary temple for the buddhas,
　　 or even if little boys at play
　　 should collect sand to make a buddha tower,
　　 then persons such as these
　　 have all attained the buddha way.
　　 if there are persons who for the sake of the buddha
　　 fashion and set up images,
　　 carving them with many distinguishing characteristics,
　　 then all have attained the buddha way.
　　 or if they make things out of the seven kinds of gems,
　　 of copper, red or white copper,
　　 pewter, lead, tin
　　 iron wood, or clay,
　　 or use cloth soaked in lacquer or resin
　　 to adorn and fashion buddha images,
　　 then persons such as these have all attained the buddha way.
　　 if they employ pigments to paint buddha images,
　　 endowing them with the characteristics of hundredfold merit,
　　 if they make them themselves or have other make them,
　　 then all have attained the buddha way.
　　 even if little boys in play
　　 should use a piece of grass or wood or a brush,
　　 or perhaps a fingernail
　　 to draw an image of the buddha,
　　 such persons as these
　　 bit by bit will pile up merit
　　 and will become fully endowed with a mind of
　　 great compassion;
　　 they all have attained the buddha way.
　　 merely by converting the bodhisattvas
　　 they bring salvation and release to numberless multitudes.
　　 and if persons, in the presence of such memorial towers,
　　 such jeweled images and painted images,
　　 should with reverent minds make offerings
　　 of flowers, incense, banners or canopies,
　　 or if they should employ persons to make music,
　　 striking drums or blowing horns or conch shells,
　　 playing pipes, flutes, zithers, harps,
　　 balloon guitars, cymbals and gongs,
　　 and if these many kinds of wonderful notes
　　 are intended wholly as an offering;
　　 or if one with a joyful mind
　　 sings a song in praise of the buddha's virtue,
　　 even if it is just one small note,
　　 then all who do these things have attained the buddha way.
　　 if someone with a confused and distracted mind
　　 should take even one flower
　　 and offer it to a painted image,
　　 in time he would come to see countless buddhas.
　　 or if a person should bow or perform obeisance,
　　 or should merely press his palms together,
　　 or even should raise a single hand,
　　 or give no more than a slight nod of the head,
　　 and if this were done in offering to an image,
　　 then in time he would come to see countless buddhas.
　　 and if he himself attains the unsurpassed way
　　 and spreads salvation abroad to countless multitudes,
　　 he will enter the nirvana of no remainder
　　 as a fire dies out when the firewood is exhausted.
　　 if persons with confused and distracted minds
　　 should enter a memorial tower
　　 and once exclaim, "hail to the buddha!"
　　 then all have attained the buddha way.
　　 if from past buddhas
　　 when they were in the world or after their extinction,
　　 they should be those who heard this law,
　　 then all have attained the buddha way.
　　 the world-honored ones of the future,
　　 whose numbers will be incalculable,
　　 these thus come ones
　　 will also employ expedient means to preach the law,
　　 and all these thus come ones
　　 through countless expedient means
　　 will save and bring release to living beings
　　 so that they enter the buddha's wisdom which is free
　　 of outflows.
　　 if there are those who hear the law,
　　 then not one will fail to attain buddhahood.
　　 the original vow of the buddhas
　　 was that the buddha way, which they themselves practice,
　　 should be shared universally among living beings
　　 so that they too may attain this same way.
　　 the buddhas of future ages,
　　 although they preach hundreds, thousands, millions
　　 a countless number of doctrines,
　　 in truth do so for the sake of the single vehicle.
　　 the buddhas, most honored of two-legged beings,
　　 know that phenomena have no constantly fixed nature,
　　 that the seed of buddhahood sprout through causation,
　　 and for this reason they preach the single vehicle.
　　 but that these phenomena are part of an abiding law,
　　 that the characteristics of the world are constantly abiding--
　　 this they have come to know in the place of practice
　　 and as leaders and teachers they preach expedient means.
　　 the presently existing buddhas of the ten directions,
　　 whom heavenly and human beings make offerings to,
　　 who in number are like ganges sands,
　　 they have appeared in the world
　　 in order to bring peace and comfort to living beings,
　　 and they too preach the law in this way.
　　 they understand the foremost truth of tranquil extinction
　　 and therefore employ the power of expedient means,
　　 and though they point out various different paths,
　　 in truth they do so for the sake of the buddha vehicle.
　　 they understand the actions of living beings,
　　 the thoughts that lie deep in their minds,
　　 the deeds they have carried out in the past,
　　 their desires, their nature, the power of their exertions,
　　 and whether their capacities are acute or dull,
　　 and so they employ various causes and conditions,
　　 similes, parables, and other words and phrases,
　　 adapting what expedient means are suitable to their preaching.
　　 now i too am like this;
　　 in order to bring peace and comfort to living beings
　　 i employ various different doctrines
　　 to disseminate the buddha way.
　　 through the power of my wisdom
　　 i know the nature and desires of living beings
　　 and through expedient means i preach these doctrines,
　　 causing all living beings to attain joy and gladness.
　　 shariputra, you should understand
　　 that i view things through the buddha eye,
　　 i see the living beings in the six paths,
　　 how poor and distressed they are, without merit or wisdom,
　　 how they enter the perilous road of birth and death,
　　 their sufferings continuing with never a break,
　　 how deeply they are attached to the five desires,
　　 like a yak enamored of it's tail,
　　 blinding themselves with greed and infatuation,
　　 their vision so impaired they can see nothing.
　　 they do not seek the buddha, with his great might,
　　 or the law that can end their sufferings,
　　 but enter deeply into erroneous views,
　　 hoping to shed suffering through great suffering.
　　 for the sake of these living beings
　　 i summon up a mind of great compassion.
　　 when i first sat in the place of practice
　　 and gazed at the tree and walked around it,
　　 for the space of three times seven days
　　 i pondered the matter in this way.
　　 the wisdom i have attained, i thought,
　　 is subtle, wonderful, the foremost.
　　 but living beings, dull incapacity,
　　 are addicted to pleasure and blinded by stupidity.
　　 with persons such as this,
　　 what can i say, how can i save them?
　　 at that time the brahma kings,
　　 along with the heavenly king shakra,
　　 the four heavenly kings who guard the world,
　　 and the heavenly king great freedom,
　　 in company with other heavenly beings
　　 and their hundreds and thousands
　　 of followers,
　　 reverently pressing their palms together and bowed,
　　 begging me to turn the wheel of the law.
　　 immediately i thought to myself
　　 that if i merely praised the buddha vehicle,
　　 then the living beings, sunk in their suffering,
　　 would be incapable of believing in this law.
　　 and because they rejected the law and failed to believe it,
　　 they would fall into the three evil paths.
　　 it would be better if i did not preach the law
　　 but quickly entered into nirvana.
　　 then my thoughts turned to the buddhas of the past
　　 and the power of expedient means they had employed,
　　 and i thought that the way i had now attained
　　 should likewise be preached as three vehicles.
　　 when i thought in this manner,
　　 the buddhas of the ten directions all appeared
　　 and with brahma sounds comforted and instructed me.
　　 "well done, shakyamuni!" they said.
　　 "foremost leader and teacher,
　　 you have attained the unsurpassed law.
　　 but following the example of all other buddhas,
　　 you will employ the power of expedient means.
　　 we too have all attained
　　 the most wonderful, the foremost law,
　　 but for the sake of living beings
　　 we make distinctions and preach the three vehicles.
　　 people of small wisdom delight in a small law,
　　 unable to believe that they themselves could becomes buddhas.
　　 therefore we employ expedient means,
　　 making distinctions and preaching various goals.
　　 but though we preach the three vehicles,
　　 we do it merely in order to teach the bodhisattvas."
　　 shariputra, you should understand this.
　　 when i heard these saintly lions
　　 and their deep, pure subtle, wonderful sounds,
　　 i rejoiced, crying "hail to the buddhas!"
　　 then i thought to myself,
　　 i have come into this impure and evil world,
　　 and as these buddhas have preached,
　　 i too must follow that example in my actions.
　　 after i had thought of the matter in this way,
　　 i set out at once for varanasi.
　　 the marks of tranquil extinction borne by all phenomena
　　 cannot be explained in words,
　　 and therefore i used the power of expedient means
　　 to preach to the five ascetics.
　　 this i termed turning the wheel of the law,
　　 and also with regard to "the sound of nirvana,"
　　 and "arhat," "dharma" and samgha,"
　　 i used these terms to indicate distinctions.
　　 "from infinite kalpas in the past
　　 i have extolled and taught the law of nirvana,
　　 ending the long sufferings of birth and death."
　　 this is how i customarily preached.
　　 shariputra, you should know this.
　　 when i looked at the buddha sons,
　　 i saw incalculable thousands, ten thousands, millions
　　 who had determined to seek the way of the buddha,
　　 everyone with a respectful and reverent mind,
　　 all coming to the place of the buddha,
　　 persons who in the past had listened to other buddhas
　　 and heard the law preached through expedient means.
　　 immediately the thought came to me
　　 that the reason the thus come one has appeared
　　 is so he may preach the buddha wisdom.
　　 now is precisely the time to do so.
　　 shariputra, you should understand
　　 that persons of dull capacity and small wisdom,
　　 who are attached to appearances, proud and overbearing,
　　 are incapable of believing in this law.
　　 now i, joyful and fearless,
　　 in the midst of the bodhisattvas,
　　 honestly discarding expedient means,
　　 will preach only the unsurpassed way.
　　 when the bodhisattvas hear this law,
　　 they will be released from all entanglements of doubt.
　　 the twelve hundred arhats,
　　 they too will all attain buddhahood.
　　 following in the same fashion that the buddhas of the
　　 three existences
　　 employ in preaching the law,
　　 i now will do likewise,
　　 preaching a law that is without distinctions.
　　 the times when the buddhas appear in the world are far apart and difficult to encounter.
　　 and even when they appear in the world
　　 it is difficult for them to preach this law.
　　 throughout incalculable, innumerable kalpas
　　 it is rare that one may hear this law,
　　 and a person capable of listening to this law,
　　 such a person is likewise rare.
　　 it is like the udumbara flower
　　 which all the world loves and delights in,
　　 which heavenly and human beings look on as something rare,
　　 but which appears only once in many ages.
　　 if a person hears this law, delights and praises it,
　　 even if he utters just one word,
　　 then he has made offerings
　　 to all the buddhas of the three existences.
　　 but a person like this is very rarely found,
　　 rarer than the udumbara flower.
　　 you should have no doubts.
　　 i being king of the doctrines,
　　 make this announcement to the entire great assembly.
　　 i employ only the single vehicle way
　　 to teach and convert the bodhisattvas,
　　 i have no voice-hearer disciples.
　　 you, shariputra,
　　 and the voice-hearers and bodhisattvas,
　　 you should understand that this wonderful law
　　 is the secret crux of the buddhas.

　　 in this evil world of the five impurities
　　 those who merely delight in and are attached to the desires,
　　 living beings such as this
　　 in the end will never seek the buddha way.
　　 when evil persons in ages to come
　　 hear the buddha preach the single vehicle,
　　 they will be confused, will not believe or accept it,
　　 will reject the law and fall into the evil paths.
　　 but when there are those with sense of shame, persons of purity
　　 who have determined to seek the buddha way,
　　 then for the sake of such as these
　　 one should widely praise the way of the single vehicle.
　　 shariputra, you should understand this.
　　 the law of the buddhas is like this.
　　 employing ten thousand, a million expedient means,
　　 they accord with what is appropriate in preaching the law.
　　 those who are not versed in this matter
　　 cannot fully comprehend this.
　　 but you and the others already know
　　 how the buddhas, the teachers of the world,
　　 accord with what is appropriate in employing expedient means.
　　 you will have no more doubts or perplexities
　　 but, your minds filled with great joy,
　　 will know that you yourselves will attain buddhahood.