Day 1
Chapter 1: Introductory
There were also two thousand [Śrāvakas], some of whom had something more to learn while others had nothing more to learn. Maha-Prajapati Bhikṣunī was present with her six thousand attendants. Yasodhara Bhikṣunī, the mother of Rahula, was also present with her attendants.
There were also eighty thousand Bodhisattva-mahāsattvas. They never faltered in [seeking] Anuttara-samyak-saṃbodhi. They had already obtained dharanis, turned the irrevocable wheel of the Dharma with eloquence [1] according to the wishes [of all living beings], made offerings to many hundreds of thousands of Buddhas, and planted the roots of virtue under those Buddhas, by whom they had always been praised. They had already trained themselves out of their compassion towards others, entered the Way to the wisdom of the Buddha, obtained great wisdom, and reached the Other Shore so that their fame had already extended over innumerable worlds. They had already saved many hundreds of thousands of living beings. They included Mañjuśrī Bodhisattva, World-Voice-Perceiver Bodhisattva, Great-Power-Obtainer Bodhisattva, Constant-Endeavor Bodhisattva, Never-Resting Bodhisattva, Treasure-Palm Bodhisattva, Medicine-King Bodhisattva, Brave-In-Giving Bodhisattva, Treasure-Moon Bodhisattva, Moon-Light Bodhisattva, Full-Moon Bodhisattva, Great-Power Bodhisattva, Immeasurable-Power Bodhisattva, Transcending-Triple-World Bodhisattva, Bhadrapala Bodhisattva, Maitreya Bodhisattva, Accumulated-Treasure Bodhisattva, and Leading-Teacher Bodhisattva. Eighty thousand Bodhisattva-mahāsattvas such as these were present.
Sakra-Devanam-Indra was also present. Twenty thousand gods were attending on him. There were also Beautiful-Moon God, Universal-Fragrance God, Treasure-Light God, and the four great heavenly-kings. Ten thousand gods were attending on them. Freedom God and Great-Freedom God were also present. Thirty thousand gods were attending on them. Brahman Heavenly-King who was the lord of the Saha-World, Great Brahman Sikhin, and Great Brahman Light were also present. Twelve thousand gods were attending on them.[1, 2]
There were also the eight dragon-kings [1]: Nanda Dragon-King, Upananda Dragon-King, Sagara Dragon-King, Vasuki DragonKing, Taksaka Dragon-King, Anavatapta Dragon-King, Manasvin Dragon-King, and Utpalaka Dragon-King, each accompanied by hundreds of thousands of attendants. There were also the four kiṃnara-kings: Dharma Kiṃnara-King, Wonderful-Dharma Kiṃnara-King, Great-Dharma Kiṃnara-King, and DharmaKeeping Kiṃnara-King, each accompanied by hundreds of thousands of attendants.
There were also the four gandharva-kings: Musical GandharvaKing, Musical-Voice Gandharva-King, Beautiful Gandharva-King, and Beautiful-Voice Gandharva-King, each accompanied by hundreds of thousands of attendants.
There were also the four asura-kings: Balin Asura-King, Kharaskandha Asura-King, Vemacitrin Asura-King, and Rahu Asura-King, each accompanied by hundreds of thousands of attendants.
There were also the four garuda-kings: Great-Power-Virtue Garuda-King, Great-Body Garuda-King, Great-Fulfillment GarudaKing, and Free-At-Will Garuda-King, each accompanied by hundreds of thousands of attendants.
King Ajatasatru [1, 2, 3], who was the son of Vaidehi, was also present with his hundreds of thousands of attendants. They each worshipped the feet of the Buddha, retired, and sat to one side.[1, 2, 3]
Thereupon the four kinds of devotees, who were surrounding the World-Honored One, made offerings to him, respected him, honored him, and praised him. The World-Honored One expounded a sūtra of the Great Vehicle called the “Innumerable Teachings, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas.”[1, 2] Having expounded this sūtra, the Buddha sat cross-legged [facing the east], and entered into the samadhi for the purport of the innumerable teachings. His body and mind became motionless.[1]
Thereupon the gods rained mandārava-flowers, mahā-mandārava-flowers, mañjūṣaka-flowers, and mahā-mañjūṣaka-flowers [1] upon the Buddha and the great multitude. The world of the Buddha quaked in the six ways.[1, 2, 3, 4] The great multitude of the congregation, which included bhikṣus, bhikṣunīs, upāsakās, upāsikās, gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men, nonhuman beings, the kings of small countries, and the wheel-turning-holy-kings, were astonished. They rejoiced, joined their hands together [towards the Buddha], and looked up at him with one mind.[1, 2]
Thereupon the Buddha emitted a ray of light from the white curls between his eyebrows, and illumined all the corners of eighteen thousand worlds in the east, down to the Avchi Hell of each world, and up to the Akanistha Heaven of each world.[1, 2, 3, 4, 5, 6, 7, 8, 9, 10] The congregation saw from this world the living beings of the six regions of those worlds. They also saw the present Buddhas of those worlds. They also heard the Dharma expounded by those Buddhas. They also saw the bhikṣus, bhikṣunīs, upāsakās and upāsikās of those worlds who had already attained [the various fruits of] enlightenment by their various practices. They also saw the Bodhisattva-mahāsattvas [of those worlds] who were practicing the Way of Bodhisattvas [in various ways] according to the variety of their karmas which they had done in their previous existence, and also according to the variety of their ways of understanding [the Dharma] by faith.[1] They also saw the past Buddhas [of those worlds] who had already entered into Parinirvana. They also saw the stupas of the seven treasures which had been erected to enshrine the śarīras of those Buddhas after their Parinirvana.
Thereupon Maitreya [1, 2, 3] Bodhisattva thought:
“The World-Honored One is now displaying a wonder [, that is, a good omen]. Why is he displaying this good omen? The Buddha, the World-Honored One, has entered into a samadhi.[1] Whom shall I ask why he is displaying this inconceivable, rare thing? Who can answer my question?”
He thought again:
“This Mañjuśrī [1, 2], the son of the King of the Dharma, has already met innumerable Buddhas and made offerings to them in his previous existence. He must have seen this rare thing before. Now I will ask him.”
At that time the bhikṣus, bhikṣunīs, upāsakās, upāsikās, gods, dragons, and other supernatural beings thought, “Whom shall we ask why the Buddha is emitting this ray of light, that is, why he is displaying this wonder?”
At that time the congregation included the four kinds of devotees: bhikṣus, bhikṣunīs, upāsakās and upāsikās. They also included gods, dragons, and other supernatural beings. Maitreya Bodhisattva, wishing to have his doubts removed, and also understanding the minds of the congregation, asked Mañjuśrī:
“Why is the World-Honored One displaying this good omen, this wonder? Why is he emitting a great ray of light, illumining eighteen thousand worlds to the east, and causing us to see those beautifully-adorned worlds of the Buddhas?” [1, 2, 3, 4, 5]
Thereupon Maitreya Bodhisattva, wishing to repeat what he had said, asked him in gāthās:
Mañjuśrī!
Why is the Leading Teacher
Emitting a great ray of light
From the white curl between his eyebrows?
[The gods] rained mandārava-flowers
And mañjūṣaka-flowers.
A breeze carrying the fragrance of candana
Is delighting the multitude.
Because of this, the ground has become
Beautiful and pure;
And this world quaked
In the six ways.
The four kinds of devotees
Are joyful.
They are happier than ever
In body and mind.
The light from [the white curls]
Between the eyebrows of the Buddha illumines
Eighteen thousand worlds to the east.
Those worlds look golden-colored.
I see from this world
The living beings of the six regions
Extending down to the Avici Hell,
And up to the Highest Heaven
Of each of those worlds.
I see the region to which each living being is to go,
The good or evil karmas he is doing,
And the rewards or retributions he is going to have.
I also see the Buddhas,
The Saintly Masters, the Lion-like Ones,
Who are expounding
The most wonderful sūtra
With their pure and gentle voices,
And teaching
Many billions of Bodhisattvas.
The brahma voices of the Buddhas
Are deep and wonderful,
Causing people to wish to hear them.
I also see the Buddha of each of those worlds
Expounding his right teachings to all living beings
In order to cause them to attain enlightenment.
He explains his teachings
With stories of previous lives,
And with innumerable parables and similes.
To those who are confronted with sufferings,
And tired of old age, disease, and death,
The Buddha expounds the teaching of Nirvana,
And causes them to eliminate these sufferings.
To those who have merits,
Who have already made offerings to the past Buddhas,
And who are now seeking a more excellent teaching,
The Buddha expounds [the Way of] cause-knowers.
To the Buddha’s sons
Who are performing various practices,
And who are seeking unsurpassed wisdom,
The Buddha expounds the Pure Way.
Mañjuśrī!
I see and hear
Hundreds of thousands of millions of things
Such as these
From this world.
I will tell you briefly some more of them.
I see as many Bodhisattvas of those worlds
As there are sands in the River Ganges,
Who are seeking the enlightenment of the Buddha
[In various ways] according to their environments
Some of them practice almsgiving.
They joyfully give treasures
Such as gold, silver,
Pearls, manis, shells, agates, and diamonds.
They also give menservants and maidservants,
Vehicles and palanquins adorned with treasures.
They proceed to the enlightenment of the Buddha
By the merits obtained thereby,
Wishing to obtain this vehicle,
The most excellent vehicle
In the triple world,
The vehicle praised by the Buddhas.
Some Bodhisattvas give
Jeweled chariots yoked with four horses,
Equipped with railings and flower-canopies,
And adorned on all sides.
I also see some Bodhisattvas
Offering their flesh or their limbs
Or their wives or their children
In order to attain unsurpassed enlightenment.
I also see some Bodhisattvas
Joyfully offering
Their heads or their eyes or their bodies
In order to attain the wisdom of the Buddha.
Mañjuśrī!
I see some kings coming to a Buddha,
And asking him about unsurpassed enlightenment.
They have renounced the world of pleasures,
Left their palaces,
Parted from their ministers and women,
And shaved their beard and hair.
They now wear monastic robes.
I also see some Bodhisattvas
Becoming bhikṣus,
Living alone in retired places,
And joyfully reciting sūtras.
I also see some Bodhisattvas
Zealously and courageously
Entering remote mountains, and pondering
The enlightenment of the Buddha.
I also see some of them having given up desires,
And living in retired places,
Entering deep into dhyāna-concentration,
And obtaining the five supernatural powers.
I also see some Bodhisattvas finding peace in dhyāna,
Joining their hands together [towards the Buddha],
And praising the King of the Dharma
With tens of millions of gāthās.
I also see some Bodhisattvas resolute in mind.
They have obtained profound wisdom
By questioning the Buddha.
And now they remember what they heard from him.
I also see some sons of the Buddha
Concentrating their minds, having wisdom,
Expounding the Dharma to the multitude
With innumerable parables and similes,
Expounding the Dharma with joy,
Teaching [other] Bodhisattvas,
Defeating the army of Mara,
And beating the drum of the Dharma.
I also see some Bodhisattvas
Being tranquil and peacefully calm,
Not delighting in being respected
By gods or dragons.
I also see some Bodhisattva
Living in forests, and emitting ray of light
In order to have the denizens in hell,
And cause them to enter the Way to Buddhahood.
I also see some sons of the Buddha
Walking about forests without sleeping
In order to attain
The enlightenment of the Buddha.
I also see some of them
Observing the precepts with due deportment,
And keeping purity like that of gems,
In order to attain the enlightenment of the Buddha.
I also see some sons of the Buddha
Enduring abuse
Or blows with sticks
Inflicted by arrogant people
In order to attain
The enlightenment of the Buddha.
I also see some Bodhisattvas
Giving up wanton pleasures,
Parting from foolish companions,
Approaching men of wisdom,
Controlling their minds from distraction,
And concentrating their minds in hills or forests
For thousands of billions of years
In order to attain the enlightenment of the Buddha.
I also see some Bodhisattvas
Offering delicious food and drink
And hundreds of kinds of medicines
To the Buddha and the Sangha.
Some offer garments and beautiful robes
Worth tens of millions
Or beyond monetary value
To the Buddha and the Sangha.
Some offer thousands of billions
Of jeweled houses made of candana
And wonderful bedding
To the Buddha and the Sangha.
Some offer pure gardens and forests
Abounding in flowers and fruits,
And furnished with rivers, springs,
and pools for bathing,
To the Buddha and the Saṃgha.
I see those Bodhisattvas
Making offerings of those wonderful things
Joyfully and untiringly
In order to attain unsurpassed enlightenment.
Some Bodhisattvas expound
The truth of tranquil extinction,
And with various expedients,
Teach innumerable living beings.
I also see some Bodhisattvas
Who attained the following truth:
“The nature of things is not dual.
It is [formless] like the sky.”
I also see some sons of the Buddha
Having no attachment in their minds.
They seek unsurpassed enlightenment
With this wonderful wisdom.
Mañjuśrī!
Some Bodhisattvas make offerings
To the śarīras of a Buddha
After his extinction.
I also see some sons of the Buddha
Adorning the world of the Buddha
With as many stupa-mausoleums
As there are sands in the River Ganges.
Those stupas of treasures are
Lofty and wonderful.
They are five thousand yojanas high,
And two thousand yojanas wide and deep.
Each of the stupa-mausoleums has
One thousand pairs of banners and streamers.
It also has curtains adorned with gems.
It also has jeweled bells ringing.
Gods, dragons, men, and nonhuman beings
Constantly offer incense, flowers, and music
[To the stupa-mausoleums].
Mañjuśrī!
Those sons of the Buddha
Adorn the stupa-mausoleums
And offer the adornments
To the śarīras [of the Buddha].
The worlds [of the Buddha] naturally become
As wonderful and as beautiful
As the [flowers] of the kingly tree
In full bloom on the top of Mt. Sumeru.
The multitude of this congregation and I
Can see the various wonderful things
Of those worlds
By the ray of light of the Buddha [of this world].
The supernatural powers of the Buddha
And his wisdom are rare.
He is illumining innumerable worlds
By emitting a pure ray of light.
We were astonished
At seeing [those worlds].
Mañjuśrī, Son of the Buddha!
Remove our doubts!
The four kinds of devotees
Are looking up with joy at you and me,
Wishing to know why this ray of light is emitted
By the World-Honored One.
Son of the Buddha, answer me!
Remove our doubts and cause us to rejoice!
For what purpose is the Buddha
Emitting this ray of light?
Does he wish to expound the Wonderful Dharma
Which he attained when he was sitting
At the place of enlightenment?
Does he wish to assure us of our future Buddhahood?
He shows us the worlds of the Buddhas
Adorned with many treasures.
We can see the Buddhas of those worlds.
This cannot be for some insignificant reason.
Mañjuśrī, know this!
The four kinds of devotees and the dragons
Are looking at you, thinking:
“What is he going to say?”
Day 2
Thereupon Mañjuśrī [1] said to Maitreya Bodhisattva-mahasattva and the other great men:
“Good men! I think that the Buddha, the World-Honored One, wishes to expound a great teaching, to send the rain of a great teaching, to blow the conch-shell horn of a great teaching, to beat the drum of a great teaching, and to explain the meaning of a great teaching. [1, 2, 3, 4, 5]
“Good men! I met many Buddhas in my previous existence. At that time I saw the same good omen as this. Those Buddhas emitted the same ray of light as this, and then expounded a great teaching. Therefore, know this! I think that this Buddha also is emitting this ray of light, and showing this good omen, wishing to cause all living beings to hear and understand the most difficult teaching in the world to believe.
“Good men! Innumerable, inconceivable, asamkya kalpas ago, there lived a Buddha called Sun-Moon-Light, the Tathagata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. He expounded the right teachings. His expounding of the right teachings was good at the beginning, good in the middle, and good at the end. The meanings of those teachings were profound. The words were skillful, pure, unpolluted, perfect, clean, and suitable for the explanation of brahma practices. To those who were seeking Śrāvakahood, he expounded the teaching of the four truths, a teaching suitable for them, saved them from birth, old age, disease, and death, and caused them to attain Nirvāṇa.[1] To those who were seeking Pratyekabuddhahood, he expounded the teaching of the twelve causes, a teaching suitable for them. To Bodhisattvas, he expounded the teaching of the six paramitas, a teaching suitable for them, and caused them to attain Anuttara-samyak-saṃbodhi, that is, to obtain the knowledge of the equality and differences of all things.[1, 2, 3]
“After his extinction there appeared a Buddha also called Sun-Moon-Light. After his extinction there appeared another Buddha also called Sun-Moon-Light. In the same manner, seventy thousand Buddhas appeared in succession, all of them being called SunMoon-Light with the surname Bharadvaja.
“Maitreya, know this! All those Buddhas were called Sun-Moon-light with the ten epithets. Their expounding of the Dharma was good at the beginning, good in the middle, and good at the end. The last Sun-Moon-Light Buddha was once a king. He had eight sons born to him before he renounced the world. The first son was called Having-Intention; the second, Good-Intention; the third, Infinite-Intention; the fourth, Treasure-Intention; the fifth, Increasing-Intention; the sixth, Doubts-Removing-Intention; the seventh, Resounding-Intention; and the eighth, Dharma-Intention. These eight princes had unhindered powers and virtues. Each of them was the ruler of the four continents [of a Sumeru-world]. Having heard that their father had renounced the world and attained Anuttara-samyak-saṃbodhi, they abdicated from their thrones, and followed their father. They renounced the world, aspired for the Great Vehicle, performed brahma practices, and became teachers of the Dharma. They had already planted the roots of good under ten million Buddhas in their previous existence.
“Thereupon the last Sun-Moon-Light Buddha expounded a Sūtra of the Great Vehicle called the ‘Innumerable Teachings, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas.’ Having expounded this sūtra, he sat cross-legged [facing the east] in the midst of the great multitude, and entered into the samādhi for the purport of the innumerable teachings. His body and mind became motionless.
“Thereupon the gods rained mandarava-flowers, maha-mandarava-flowers, manjusaka-flowers, and maha-manjusakaflowers upon the Buddha and the great multitude. The world of the Buddha quaked in the six ways. The great multitude of the congregation, which included bhikṣus, bhikṣunīs, upāsakās, upāsikās, gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men, nonhuman beings, the kings of small countries, and the wheel turning-holy kings, were astonished. They rejoiced, joined their hands together [towards the Buddha], and looked up at him with one mind.
‘Thereupon the Tathagata emitted a ray of light from the white curls between his eyebrows, and illumined all the corners of eighteen thousand Buddha-worlds in the east just as this Buddha is illumining the Buddha-worlds as we see now.
“Maitreya, know this! There were two thousand million Bodhisattvas in that congregation. They wished to hear the Dharma. They were astonished at seeing the Buddha-worlds illumined by this ray of light. They wished to know why the Buddha was emitting this ray of light.
“At that time there was a Bodhisattva called Wonderful-Light. He had eight hundred disciples. Sun-Moon-Light Buddha emerged from his samādhi, and expounded the sūtra of the Great Vehicle to Wonderful-Light Bodhisattva and others without rising from his seat for sixty small kalpas. It was called the ‘Lotus Flower of the Wonderful Dharma, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas.’ The hearers in the congregation also sat in the same place for sixty small kalpas, and their bodies and minds were motionless. They thought that they had heard the Buddha expounding the Dharma for only a mealtime. None of them felt tired in body or mind. Having completed the expounding of this sūtra at the end of the period of sixty small kalpas, Sun-Moon-Light Buddha said to the Brahmans, Maras, śramaṇas, brahmanas, gods, men, and asuras, ‘I shall enter into the Nirvāṇa-without-remainder at midnight tonight.’[1]
“At that time there was a Bodhisattva called Virtue-Store. SunMoon-Light Buddha assured him of his future Buddhahood. The Buddha said to the bhikṣus, ‘This Virtue-Store Bodhisattva will become a Buddha immediately after me. He will be called Pure-Body, the Tathagata, the Arhat, the Samyak-sambuddha.’
“Having assured him of his future Buddhahood, the Buddha then entered into the Nirvāṇa-without-remainder at midnight. After his extinction, Wonderful-Light Bodhisattva kept the Sūtra of the Lotus Flower of the Wonderful Dharma, and expounded it to men for eighty small kalpas. The eight sons of Sun-Moon-Light Buddha became his disciples. He taught them and caused them to resolve to attain Anuttara-samyak-saṃbodhi. They made offerings to many hundreds of thousands of billions of Buddhas, and then attained the enlightenment of the Buddha [one after another]. The son who became a Buddha last was called Burning-Light.[1, 2] One of the eight hundred disciples [of Wonderful-Light] was called FameSeeking. He was attached to gain. He read and recited many sūtras, but did not understand them. He forgot many parts of those sūtras. Therefore, he was called Fame-Seeking. But he [later] planted the roots of good, and became able to see many hundreds of thousands of billions of Buddhas. He made offerings to them, respected them, honored them, and praised them.[1]
“Maitreya, know this! Wonderful-Light Bodhisattva at that time was no one but myself; and Fame-Seeking Bodhisattva, no one but you. This good omen we see now is not different from what I saw at that time. Therefore, I think that the Tathagata of today also will expound the sūtra of the Great Vehicle called the ‘Lotus Flower of the Wonderful Dharma, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas.’
Thereupon Mañjuśrī, wishing to repeat what he had said, sang in gāthās in the midst of the great multitude:[1]
According to my memory,
innumerable, countless kalpas ago,
There lived a Buddha, a Man of the Highest Honor,
Called Sun-Moon-Light.
That World-Honored One expounded the Dharma,
And caused innumerable living beings
And many hundreds of millions of Bodhisattvas
To enter the Way to the wisdom of the Buddha.
Seeing the Great Saint
Who had renounced the world,
The eight sons born to him when he was a king
Followed him, and performed brahma practices.
The Buddha expounded
To the great multitude
A sūtra of the Great Vehicle
Called the ‘Innumerable Teachings.’
Having expounded this sūtra, the Buddha sat cross-legged
On the seat of the Dharma [facing the east],
And entered into the samādhi
For the purport of the innumerable teachings.
The gods rained mandarava-flowers.
Heavenly drums sounded by themselves.
The gods, dragons, and other supernatural beings
Made offerings to the Man of the Highest Honor.
The worlds of the Buddhas quaked much.
The Buddha emitted a ray of light
From between his eyebrows,
And showed things rarely to be seen.
This ray of light illumined
Eighteen thousand Buddha-worlds in the east.
It showed the region
To which each living being was to go by his karmas.
The worlds of the Buddha were
Adorned with many treasures,
And given the colors of lapis lazuli and crystal.
I saw all this by the light of the Buddha.
I also saw the gods, men, dragons, yakṣas,
Gandharvas, and kiṃnaras of those worlds.
Each of them made offerings
To the Buddha by whom he was taught.
I also saw the Tathagatas of those worlds
Who had attained enlightenment by themselves.
The color of their bodies was as beautiful
And as wonderful as that of the golden mountains,
Or as that of a golden image
Put in a shrine of pure lapis lazuli.
Those World-Honored Ones explained to the great multitudes
The meaning of the profound teaching.
There were innumerable Śrāvakas
In the worlds of those Buddhas.
All those great multitudes were seen
By the light of the Buddha.
The bhikṣus were living in mountains and forests.
They made endeavors,
And observed the pure precepts
As carefully as one keeps brilliant gem·.
As many Bodhisattvas
As there are sands in the River Ganges
Performed almsgiving, patience, and other practices.
I saw all this by the light of the Buddha.
I also saw some Bodhisattvas
Who entered deep into dhyāna-concentrations,
And became tranquil and motionless in body and mind,
In order to attain unsurpassed enlightenment.
I also saw some Bodhisattvas,
Who realized the tranquil extinction of all things,
And expounded the Dharma to [the people of] their worlds
In order to attain the enlightenment of the Buddha.
The four kinds of devotees
Of the world of Sun-Moon-Light Buddha
Also saw the Buddha displaying this great wonder.
They had great joy.
They asked one another:
“Why is he doing this?”
He who was honored by gods and men
Emerged from his samādhi,
And praised Wonderful-Light Bodhisattva, saying:
“You are the eyes of the world.
You are believed and relied on
By all living beings.
You are keeping the store of the Dharma.
Only you will understand the Dharma which I shall expound.”
Having praised Wonderful-Light
And caused him to rejoice,
That World-Honored One expounded
The Sūtra of the Lotus Flower of the Wonderful Dharma.
He never rose from his seat for sixty small kalpas.
Wonderful-Light, the Teacher of the Dharma,
Kept the Wonderful Dharma
Expounded by that World-Honored One.[1]
Having expounded the Sūtra
Of the Lotus Flower of the Wonderful Dharma,
And caused the multitude to rejoice,
The Buddha told the gods and men
At that moment on that day,
“I have already expounded to you
The truth of the reality of all things.
I shall enter into Nirvāṇa at midnight tonight.
Make efforts with all your hearts!
Leave the life of license!
It is difficult to see a Buddha, who can be seen
Only once in hundreds of millions of kalpas.”
Having heard that the Buddha would enter into Nirvāṇa,
Those sons of the World-Honored One
Were filled with sorrow.
They said, “How quickly the Buddha is gone!”
The Saintly Master, the King of the Dharma,
Consoled the countless living beings, saying:
“Although I shall pass away,
You must not worry.
This Virtue-Store Bodhisattva has already understood
The truth of the reality [of all things]
[To be attained by the wisdom] without asravas.
He will become a Buddha immediately after me.
He will be called Pure-Body.
He will save innumerable living beings.”
The Buddha passed away that night
Just as fire dies out when wood is gone.
His śarīras were distributed.
Countless stupas were erected to enshrine them.
As many bhikṣus and bhikṣunīs
As there are sands in the River Ganges
Redoubled their endeavors
In order to attain unsurpassed enlightenment.
Wonderful-Light, the Teacher of the Dharma,
Kept the store of the Dharma of the Buddha, and expounded
The Sūtra of the Lotus Flower of the Wonderful Dharma
For eighty small kalpas.
Led by Wonderful-Light, those eight princes resolved
To attain unsurpassed enlightenment.
[Wonderful-Light said to them:]
“You will be able to see countless Buddhas.”
Having made offerings to [countless] Buddhas,
Those princes followed them, practiced the Great Way,
And became Buddhas in succession.
Each of them assured another of his future Buddhahood.
The last God of Gods
Was called Burning-Light Buddha.
As the leader of seers,
He saved innumerable living beings.[1, 2]
There was a lazy man [1]
Among the disciples
Of Wonderful-Light, the Teacher of the Dharma.
[The lazy man] was attached to fame and gain.
But he [later] did many good karmas,
And became able to see innumerable Buddhas.
He made offerings to them,
Followed them, practiced the Great Way,
And performed the six paramitas.
Now he sees the Lion-Like One of the Sakyas.[1]
He will become a Buddha
In his future life.
He will be called Maitreya.
He will save innumerable living beings.
The lazy man who lived after the extinction
Of [Sun-Moon-] Light Buddha was
No one but you.
Wonderful-Light, the Teacher of the Dharma, was I.
The ray of light of [Sun-Moon-] Light Buddha,
That is, the good omen, was the same as what I see now.
Judging from this, the present Buddha also will expound
The Sūtra of the Lotus Flower of the Wonderful Dharma.
The good omen I see now is like that of old.
This is an expedient employed by the Buddhas.
The present Buddha is also emitting a ray of light
In order to reveal the truth of the reality [of all things].[1]
[Mañjuśrī said to the multitude:]
All of you, know this, join your hands together,
And wait with one mind!
The Buddha will send the rain of the Dharma
And satisfy those who seek enlightenment.
Day 3
Chapter 2: Expedients
“The wisdom of the [present] Buddhas is profound and immeasurable.[1, 2] The gate to it is difficult to understand and difficult to enter.[1] [Their wisdom] cannot be understood by any Śrāvaka or Pratyekabuddha because the [present] Buddhas attended on many hundreds of thousands of billions of [past] Buddhas, and practiced the innumerable teachings of those Buddhas bravely and strenuously to their far-flung fame until they attained the profound Dharma which you have never heard before, [and became Buddhas,] and also because [since they became Buddhas] they have been expounding the Dharma according to the capacities of all living beings in such various ways that the true purpose of their [various] teachings is difficult to understand.[1]
“Śāriputra! Since I became a Buddha, I [also] have been expounding various teachings with various stories of previous lives, with various parables, and with various similes. I have been leading all living beings with innumerable expedients in order to save them from various attachments, because I have the power to employ expedients and the power to perform the pāramitā of insight.[1]
“Śāriputra! The insight of the Tathāgatas is wide and deep. [The Tathāgatas] have all the [states of mind towards] innumerable [living beings,] unhindered [eloquence,] powers, fearlessness, dhyāna-concentrations, emancipations, and samādhis. They entered deep into boundlessness, and attained the Dharma which you have never heard before.
“Śāriputra! The Tathāgatas divide [the Dharma] into various teachings, and expound those teachings to all living beings so skillfully and with such gentle voices that living beings are delighted.[1, 2] Śāriputra! In short, the Buddhas attained the innumerable teachings which you have never heard before. No more, Śāriputra, will I say because the Dharma attained by the Buddhas is the highest Truth, rare [to hear] and difficult to understand.[1, 2, 3] Only the Buddhas attained [the highest Truth, that is,] the reality of all things'[1, 2] in regard to their appearances as such, their natures as such, their entities as such, their powers as such, their activities as such, their primary causes as such, their environmental causes as such, their effects as such, their rewards and retributions as such, and their equality as such [despite these differences].[1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
The [ wisdom of the] World-Heroes is immeasurable.
None of the living beings in the world,
Including gods and men,
Knows the [ wisdom of the] Buddhas.
No one can measure the powers, fearlessness,
Emancipations, samādhis,
And other properties of the [present] Buddhas,
Because they, in their previous existence,
Followed innumerable Buddhas
And practiced the teachings of those Buddhas.
The profound and wonderful Dharma
Is difficult to see and difficult to understand.
I practiced the teachings of the [past] Buddhas
For many hundreds of millions of kalpas,
And became a Buddha at the place of enlightenment.
I have already attained the Dharma.
I know the various effects, rewards and retributions,
Natures and appearances of all things:
The Buddhas of the worlds of the ten quarters
Also know all this.
The Dharma cannot be shown.
It is inexplicable by words.
No one can understand it
Except the Buddhas
And the Bodhisattvas
Who are strong in the power of faith.
Even the Buddhas’ disciples who made offerings
To the [past] Buddhas in their previous existence,
[Even the disciples] who eliminated all asravas,
[Even the disciples] who are now at the final stage
Of their physical existence,
Cannot understand [the Dharma].
As many people as can fill the world,
Who are as wise as you, Śāriputra, will not be able
To measure the wisdom of the Buddhas,
Even though they try to do so with their combined efforts.
As many people as can fill the worlds of the ten quarters,
Who are as wise as you, Śāriputra,
Or as many other disciples of mine
As can fill the ksetras of the ten quarters,
Will not be able to know [the wisdom of the Buddhas]
Even though they try to do so with their combined efforts.[1]
As many Pratyekabuddhas as can fill
The worlds of the ten quarters, or as many as bamboo groves,
Who are wise enough to reach
The final stage of their physical existence without āsravas,
Will not be able to know
Even a bit of the true wisdom of the Buddhas
Even though they continue trying to do so with all their hearts
For many hundreds of millions of kalpas.
As many Bodhisattvas as rice-plants, hemps, bamboos or reeds,
Or as can fill the ksetras of the ten quarters,
Who have just begun to aspire for enlightenment,
Who made offerings to innumerable Buddhas in their previous existence,
Who understand the meanings of the Dharma [in their own ways],
And who are expounding the Dharma [as they understand it],
Will not be able to know the wisdom of the Buddhas
Even though they continue trying to do so with all their hearts
And with all their wonderful wisdom
For as many kalpas as there are sands in the River Ganges.
As many never-faltering Bodhisattvas
As there are sands in the River Ganges
Will not be able to know the wisdom of the Buddhas
Even though they try to do so with all their hearts.
(He said to Śāriputra again:)
I have already attained
The profound and wonderful Dharma,
The Dharma without āsravas, the inconceivable Dharma.
It is known only to me
And to the Buddhas of the worlds of the ten quarters.
Śāriputra, know this!
The Buddhas do not speak differently.[1]
Have great power of faith
In the Dharma expounded by the Buddhas!
As a rule, the World-Honored Ones expound the true teaching
Only after a long period [of expounding expedient teachings].[1]
(He said to the Śrāvakas
And to those who were seeking the vehicle of cause-knowers:)
I saved all living beings
From the bonds of suffering,
And caused them to attain Nirvāṇa.
I showed to them
The teaching of the Three Vehicles as an expedient
In order to save them from various attachments.[1, 2, 3, 4, 5]
The great multitude at that time included Śrāvakas. [They also included] Ājñāta-Kauṇḍinya, and other Arhats, twelve hundred altogether, who had already eliminated āsravas. [They also included] the bhikṣus, bhikṣunīs, upāsakās, and upāsikās, [that is, the four kinds of devotees] who had already aspired for Śrāvakahood or Pratyekabuddhahood. All of them thought:
“Why does the World-Honored One extol so enthusiastically the power of the Buddhas to employ expedients? Why does he say that the Dharma attained by him is profound and difficult to understand, and that the true purpose of his teachings is too difficult for Śrāvakas and Pratyekabuddhas to know? He expounded to us the teaching of emancipation. We obtained this teaching and reached Nirvāṇa. We do not know why he says all this.”
Thereupon Śāriputra, seeing the doubts of the four kinds of devotees, and also because he, himself, did not understand [why the Buddha had said this], said to the Buddha:
“World-Honored One! Why do you extol so enthusiastically [what you call] the highest [Truth, and the power of the Buddhas to employ) expedients? [Why do you extol) the Dharma which [you say] is profound, wonderful, and difficult to understand? I have never heard you say all this before. The four kinds of devotees also have the same doubts. World-Honored One! Explain all this! Why do you extol so enthusiastically the Dharma which [you say] is profound, wonderful, and difficult to understand?” [1]
Thereupon Śāriputra, wishing to repeat what he had said, sang in gāthās:
Sun of Wisdom, Great Honorable Saint!
You expound the Dharma for the first time after a long time.
You say that you obtained
The powers, fearlessness, samādhis,
Dhyana-concentrations, emancipations,
And other inconceivable properties [of a Buddha].
No one asks you about the Dharma you attained
At the place of enlightenment.
[The Dharma] is too difficult for me to measure.
[So it is for others; therefore,] no one asks you.
Although you are not asked, you extol the teachings
[Of the past Buddhas] which you practiced.
Your wisdom is wonderful.
It is the same wisdom that the other Buddhas obtained.
The Arhats-without-āsravas
And those who are seeking Nirvāṇa
Are now in the mesh of doubts, wondering:
“Why does the Buddha say all this?”
Those who are seeking the vehicle of cause-knowers,
And the bhikṣus, bhikṣunīs, gods, dragons,
Gandharvas, and other supernatural beings,
Are exchanging glances of perplexity.
They are looking up at you, at the Honorable Biped
Thinking:
“What is this for?
Buddha! Explain all this!”
You once said to me:
“You are the most excellent Śrāvaka.”
With all my wisdom, however, I now doubt.
I do not understand
Whether the Truth I attained is final or not,
Whether the teachings I practiced are true or not.
Your sons born from your mouth are looking up at you
With their hands joined together, entreating:
“With your wonderful voice,
Explain all this as it really is!”
As many gods and dragons
As there are sands in the River Ganges,
And the eighty thousand Bodhisattvas
Who are seeking Buddhahood,
And the wheel-turning-holy-kings
Of billions of worlds
Are joining their hands together respectfully,
Wishing to hear the Perfect Way.
Thereupon the Buddha said to him,
“No, no, I will not. If I do, all the gods and men in the world will be frightened and perplexed.”[1, 2]
Śāriputra said to him again:
“World-Honored One! Explain it, explain it! The many hundreds of thousands of billions of asaṃkhyas of living beings in this congregation have active functions of mind and clear wisdom because they have seen the [past] Buddhas in their previous existence. If they hear you, they will respect and believe you.”
Thereupon Śāriputra, wishing to repeat what he had said, sang in a gāthā:
King of the Dharma, Most Honorable One!
Explain it! Do not worry!
The innumerable living beings in this congregation
Will respect and believe you.
The Buddha checked him again, saying, “No. If I do, all the gods, men and asuras in the world will be frightened and perplexed, and arrogant bhikṣus will fall into a great pit.”
Thereupon the Buddha repeated this in a gāthā:
No, no, I will not say any more.
My teaching is wonderful and inconceivable.
If arrogant people hear me,
They will not respect or believe me.[1]
Thereupon Śāriputra said to him again:
“World-Honored One! Expound the Dharma, expound the Dharma! The hundreds of thousands of billions of living beings in this congregation like me followed the [past] Buddhas and received their teachings in their consecutive previous existences. They will respect and believe you. They will be able to have peace after the long night and obtain many benefits.”
Thereupon Śāriputra, wishing to repeat what he had said, sang in gāthās:
Most Honorable Biped!
Expound the Highest Truth!
I am your eldest son.
Expound the Dharma!
The innumerable living beings in this congregation
Will respect and believe the Dharma.
They have been taught by the [past] Buddhas
In their consecutive previous existences.
They are joining their hands together [towards you],
Wishing with all their hearts to hear and receive your words.
Expound the Dharma
To us twelve hundred men,
And also to the other people
Who are seeking Buddhahood!
We shall be very glad to hear the Dharma.
The other people will also.
Thereupon the World-Honored One said to him:
“You asked me three times with enthusiasm. How can I leave the Dharma unexpounded? Listen to me attentively, and think over my words! Now I will expound [the Dharma] to you.”
When he had said this, five thousand people among the bhikṣus, bhikṣunīs, upāsakās, and upāsikās of this congregation rose from their seats, bowed to the Buddha, and retired because they were so sinful and arrogant that they thought that they had already obtained what they had not yet, and that they had already understood what they had not yet. Because of these faults, they did not stay. The World-Honored One kept silence and did not check them.[1, 2, 3, 4, 5]
Thereupon the World-Honored One said to Śāriputra:
“Now this congregation has been cleared of twigs and leaves, only sincere people being left. Śāriputra! Those arrogant people may go. Now listen to me attentively! I will expound [the Dharma] to you.”
Śāriputra said, “Certainly, World-Honored One! I wish to hear you.”
The Buddha said to him:
“The Buddhas, the Tathāgatas, expound this Wonderful Dharma as rarely as the udumbara-flower blooms. Śāriputra! Believe what I am going to say! My words are not false. [1]
“Śāriputra! The purpose of the various teachings that the Buddhas expound according to the capacities of all living beings is difficult to understand. I also expound various teachings with innumerable expedients, that is to say, with stories of previous lives, parables, similes and discourses. [The purpose of the various teachings of the Buddhas is difficult to understand] because the Dharma cannot be understood by reasoning. Only the Buddhas know the Dharma because the Buddhas, the World-Honored Ones, appear in the worlds only for one great purpose.[1, 2, 3]
“Śāriputra! What is the one great purpose for which the Buddhas, the World-Honored Ones, appear in the worlds? The Buddhas, the World-Honored Ones, appear in the worlds in order to cause all living beings to open [the gate to] the insight of the Buddha, and to cause them to purify themselves.[1, 2, 3] They appear in the worlds in order to show the insight of the Buddha to all living beings. They appear in the worlds in order to cause all living beings to obtain the insight of the Buddha. They appear in the worlds in order to cause all living beings to enter the Way to the insight of the Buddha. Śāriputra! This is the one great purpose for which the Buddhas appear in the worlds.”[1, 2]
The Buddha said to Śāriputra:
“The Buddhas, the Tathāgatas, teach only Bodhisattvas. All they do is for one purpose, that is, to show the insight of the Buddha to all living beings, to cause them to obtain the insight of the Buddha. [1, 2, 3, 4, 5]
“Śāriputra! I also expound various teachings to all living beings only for the purpose of revealing the One Buddha-Vehicle. There is no other vehicle, not a second or a third. Śāriputra! All the present Buddhas of the worlds of the ten quarters also do the same.[1, 2, 3, 4, 5]
“Śāriputra! All the Buddhas in the past expounded various teachings to all living beings with innumerable expedients, that is to say, with stories of previous lives, parables, similes and discourses, only for the purpose of revealing the One Buddha-Vehicle. The living beings who heard those teachings from those Buddhas finally obtained the knowledge of the equality and differences of all things.
“Śāriputra! All the Buddhas who will appear in the future also will expound various teachings to all living beings with innumerable expedients, that is to say, with stories of previous lives, parables, similes and discourses, only for the purpose of revealing the One Buddha-Vehicle. The living beings who hear those teachings from those Buddhas also will finally obtain the knowledge of the equality and differences of all things.
“Śāriputra! The present Buddhas, the present World-Honored Ones, of many hundreds of thousands of billions of Buddha-worlds of the ten quarters benefit all living beings, and give them peace. These Buddhas also expound various teachings with innumerable expedients, that is to say, with stories of previous lives, parables, similes and discourses, only for the purpose of revealing the One Buddha-Vehicle. The living beings who hear the teachings from these Buddhas will also finally obtain the knowledge of the equality and differences of all things.
“Śāriputra! These [present] Buddhas teach only Bodhisattvas because they wish to show the insight of the Buddha to all living beings, to cause them to obtain the insight of the Buddha, and to cause them to enter the Way to the insight of the Buddha.[1, 2]
“Śāriputra! So do I. I know that all living beings have various desires. I also know that they have attachments deep in their minds. Therefore, I expound various teachings to them with stories of previous lives, parables, similes and discourses, that is to say, with various expedients according to their natures.[1]
“Śāriputra! I do all this for the purpose of causing them to realize the teaching of the One Buddha-Vehicle, that is, to obtain the knowledge of the equality and differences of all things. Śāriputra! There is not a second vehicle in the worlds of the ten quarters. How can there be a third?
“Śāriputra! The Buddhas appear in the evil worlds in which there are the five defilements. The worlds are defiled by the decay of the kalpa, by illusions, by the deterioration of the living beings, by wrong views, and by the shortening of lives. Śāriputra! When a kalpa is in decay, the living beings [in that kalpa] are so full of illusions, so greedy, and so jealous that they plant many roots of evil. Therefore, the Buddhas divide the One Buddha-Vehicle into three as an expedient.[1]
“Śāriputra! Some disciples of mine, who think that they are Arhats or Pratyekabuddhas, will not be my disciples or Arhats or Pratyekabuddhas if they do not hear or know that the Buddhas, the Tathāgatas, teach only Bodhisattvas. [1, 2]
“Śāriputra! Some bhikṣus and bhikṣunīs do not seek Anuttara-samyak-saṃbodhi because they think that they have already attained Arhatship, that they have already reached the final stage of their physical existence, and that the Nirvāṇa attained by them is the final one. Know this! They are arrogant because it cannot be that the bhikṣus who attained Arhatship do not believe the Dharma. Some bhikṣus who live in a period in which no Buddha lives after my extinction may not believe the Dharma after they attain Arhatship because in that period it will be difficult to meet a person who keeps, reads, and recites this sūtra, and understands the meanings of it. They will be able to understand the Dharma when they meet another Buddha.[1]
“Śāriputra and all of you present here! Understand the Dharma by faith with all your hearts! There is no vehicle other than the One Buddha-Vehicle.”[1]
Day 4
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Some bhikṣus and bhikṣunīs
Were arrogant.
Some upāsakās were self-conceited.
Some upāsikās were unfaithful.
Those four kinds of devotees
Were five thousand in number.[1,2]
They could not see their own faults.
They could not observe all the precepts.
They were reluctant to heal their own wounds.
Those people of little wisdom are gone.
They were the dregs of this congregation.
They were driven away by my powers and virtues.[1, 2]
They had too few merits and virtues
To receive the Dharma.
Now there are only sincere people here.
All twigs and leaves are gone.[1, 2, 3]
Śāriputra, listen attentively!
The Buddhas, having attained the Dharma,
Expound it to all living beings
By their immeasurable power to employ expedients.[1]
I caused all living beings to rejoice
By telling them stories of previous lives,
Parables, similes and discourses,
That is to say, by employing various expedients
Because I knew their thoughts,
The various teachings they were practicing,
Their desires, their natures,
And the good and evil karmas they have previously done.[1]
The sūtras were composed of prose, gāthās, and geyas.
The contents of them were
Miracles, parables, similes, upadesas,
And stories of the previous lives
Of Buddhas and of their disciples.
The reasons why the sūtras were expounded were also given.
I expounded the teaching of Nirvana to the dull people
Who wished to hear the teachings of the Lesser Vehicle,
Who were attached to birth and death,
And who were troubled by many sufferings
Inflicted on them because they have not practiced
The profound and wonderful teachings under innumerable Buddhas.[1]
I expounded this expedient teaching in order to cause them
To enter the Way to the wisdom of the Buddha.
I never said to them:
“You will be able to attain the enlightenment of the
Buddha.” I never said this
Because time was not yet ripe for it.
Now is the time to say it.
I will expound the Great Vehicle definitely.
I expounded various sūtras of the nine elements
According to the capacities of all living beings.
I expounded various sūtras
Because those sūtras were a basis for the Great Vehicle.[1, 2]
Some sons of mine are pure in heart, gentle and wise.
They have practiced the profound and wonderful teachings
Under innumerable Buddhas
[In their previous existence].
I will expound this sūtra of the Great Vehicle to them,
And assure them of their future Buddhahood, saying:
“You will attain the enlightenment of the Buddha
In your future lives.”
Deep in their minds
they are thinking of me,
And observing the pure precepts.
Therefore, they will be filled with joy
When they hear they will become Buddhas.
I know their minds.
Therefore, I will expound the Great Vehicle to them.
Any Śrāvaka or Bodhisattva
Who hears even a gāthā
Of this sūtra which I am to expound
Will undoubtedly become a Buddha. [1, 2]
There is only one teaching, that is, the One Vehicle
In the Buddha-worlds of the ten quarters.
There is not a second or a third vehicle
Except when the Buddhas teach expediently.[1, 2, 3, 4]
The Buddhas lead all Living beings
By tentative names [of vehicles]
In order to expound their wisdom.
They appear in the worlds
Only for the One Vehicle.[1]
Only this is true; the other two are not.
The Buddhas do not save living beings by the Lesser Vehicle.
They dwell in the Great Vehicle.
The Dharma they attained is adorned
With the power of concentration of mind
And with the power of wisdom.
They save all living beings by the Dharma.
I attained unsurpassed enlightenment,
The Great Vehicle, the Truth of Equality.
If I lead even a single man
By the Lesser Vehicle,
I shall be accused of stinginess.
It is not good at all to do this.[1]
I am adorned with the physical marks of a Buddha.
I am illumining the world with my light.
To the countless living beings who honor me, I will expound
The seal of the truth, that is, the reality of all things.
Know this, Śāriputra!
I once vowed that I would cause
All living beings to become
Exactly as I am.
That old vow of mine
Has now been fulfilled.
I lead all living beings
Into the Way to Buddhahood. [1, 2]
Seeing people of no wisdom, I thought:
“If I teach them only the Way to Buddhahood,
They will be distracted.
They will doubt my teaching, and not receive it.
I know that they did not plant
The roots of good in their previous existence.
They are deeply attached to the five desires.
They suffer because of stupidity and cravings.
Because they have many desires,
They will fall into the three evil regions,
Or go from one to another of the six regions
Only to undergo many sufferings.
Through their consecutive previous existences,
Their small embryos have continued to grow up
To become men of few virtues and merits.
They are now troubled by many sufferings.
They are in the thick forests of wrong views.
They say “Things exist,”
Or “Things do not exist.”
They are attached to sixty-two wrong views.
They are deeply attached to unreal things.
They hold them firmly, and do not give them up.
They are arrogant, self-conceited,
Liable to flatter others, and insincere.
They have never heard of the name of a Buddha
Or of his right teachings
For thousands of billions of kalpas.
It is difficult to save them.”
All things are from the outset
In the state of tranquil extinction.
The Buddhas’ sons who complete the practice of the Way
Will become Buddhas in their future lives.
I expounded the teaching of the Three Vehicles
Only as an expedient.
All the other World-Honored Ones also
Expound the teaching of the One Vehicle [with expedients].
The great multitude present here
Shall remove their doubts.
The Buddhas do not speak differently.
There is only one vehicle, not a second.[1]
The number of the Buddhas who passed away
During the past innumerable kalpas was
Hundreds of thousands of billions,
Uncountable.
All those World-Honored Ones expounded
The truth of the reality of all things
With various stories of previous lives, parables and similes,
That is to say, with innumerable expedients.
All those World-Honored Ones expounded
The teaching of the One Vehicle,
And led innumerable living beings [with expedients]
Into the Way to Buddhahood.
All those Great Saintly Masters
Who knew the deep desires
Of the gods, men, and other living beings
Of all the worlds,
Revealed the Highest Truth
With various expedients.
Those who met a past Buddha,
Who heard the Dharma from him,
And who obtained various merits and virtues
By almsgiving or by observing the precepts
Or by patience or by making endeavors
Or by dhyāna or by wisdom,
Have already attained
The enlightenment of the Buddha.
Those who, after the extinction of a Buddha,
Were good and gentle,
Have already attained
The enlightenment of the Buddha.[1]
Those who, after the extinction of a Buddha,
Erected billions of stupas,
And who purely and extensively adorned [those stupas]
With treasures
Such as gold, silver, crystal,
Shell, agate, ruby, and lapis lazuli,
And who offered those adornments to his śarīras;
Or those who made the mausoleum [of the Buddha]
With stone, bricks, or clay,
Or with many kinds of wood,
Such as candana, aloes, or agalloch;
Or those who made the mausoleum of the Buddha
With heaps of earth
In the wilderness;
Or the boys who made the stupa of the Buddha
With heaps of sand by playing,
Have already attained
The enlightenment of the Buddha.[1]
Those who carved an image of the Buddha
With the [proper] physical marks in his honor
Have already attained
The enlightenment of the Buddha.[1]
Those who made an image of the Buddha
With the seven treasures;
Or those who made it
Of copper, copper-gold alloy, nickel,
Pewter lead, tin, iron, wood, or clay;
Or those who made it in plaster work,
Have already attained
The enlightenment of the Buddha.[1]
Those who drew or caused others to draw in color
A picture of the Buddha adorned with his physical marks,
Each mark representing one hundred merits,
Have already attained the enlightenment of the Buddha.
The boys who by playing drew
A picture of the Buddha
With a piece of grass or wood,
Or with a brush,
Or with the back of their fingernails,
Became able to accumulate merits one by one.
Having great compassion towards others,
They attained the enlightenment of the Buddha,
Taught only Bodhisattvas,
And saved many living beings.[1, 2]
Those who respectfully offered
Flowers, incense, streamers, and canopies
Enshrined in a stupa-mausoleum;
Or those who caused men to make music
By beating drums, by blowing horns and conches,
And by playing reed-pipes, flutes, lyres, harps,
Lutes, gongs, and copper cymbals,
And offered the wonderful sounds produced thereby
To the image or picture of the Buddha;
Or those who sang joyfully in praise of him for his virtues;
Or those who just murmured [in praise of him],
Have already attained
The enlightenment of the Buddha.[1]
Those who, without concentrating their minds,
Offered nothing but a flower to the picture of the Buddha,
Became able to see
Innumerable Buddhas one after another. [1]
Those who bowed to the image of the Buddha,
Or just joined their hands together towards it,
Or raised only one hand towards it,
Or bent their head a little towards it
And offered the bending to it,
Became able to see innumerable Buddhas one after another.
They attained unsurpassed enlightenment,
Saved countless living beings,
And entered into the Nirvana-without-remainder
Just as fire dies out when wood is gone.
Those who entered a stupa-mausoleum
And said only once “Namo Buddhaya,”
Without even concentrating their minds,
Have already attained the enlightenment of the Buddha.[1]
Those who heard the Dharma
In the lifetime of a past Buddha
Or after his extinction
Have already attained the enlightenment of the Buddha.
The World-Honored Ones in the future
Will be countless in number.
Those Tathāgatas also
Will expound the Dharma with expedients.
The Tathāgatas save all living beings
With innumerable expedients.
They cause all living beings to enter the Way
To the wisdom-without-āsravas of the Buddha.
Anyone who hears the Dharma
Will not fail to become a Buddha. [1]
The future Buddhas will expound many thousands
Of myriads of millions of teachings
For just one purpose,
That is, for the purpose of revealing the One Vehicle.[1, 2, 3, 4, 5, 6]
The Buddhas, the Most Honorable Bipeds,
Expound the One Vehicle because they know:
“All things are devoid of substantiality.
The seed of Buddhahood comes from dependent origination.”
The Leading Teachers expound the Dharma with expedients
After realizing at the place of enlightenment:
“This is the abode of the Dharma and the position of the Dharma.
The reality of the world is permanently as it is.”
Gods and men are making offerings
To the present Buddhas of the worlds of the ten quarters.
The Buddhas as many as there are sands in the River Ganges
Who appeared in these worlds,
Are expounding the Dharma
For the purpose of giving peace to all living beings.
They know the Highest Truth of Tranquil Extinction.
They have the power to employ expedients.
Although they expound various teachings,
Their purpose is to reveal the Buddha-Vehicle.
Knowing the deeds of all living beings,
And their thoughts deep in their minds,
And the karmas they have done in their previous existence,
And their desires, natures, and powers to make efforts,
And also knowing whether each of them is keen or dull,
The Buddhas expound the Dharma according to their capacities,
With various stories of previous lives, parables, similes and discourses,
That is to say, with various expedients.
I also do the same.
I show the enlightenment of the Buddha
With various teachings
In order to give peace to all living beings.
I know the natures and desires of all living beings
By the power of my wisdom.
Therefore, I expound various teachings expediently,
And cause all living beings to rejoice.[1,2, 3, 4]
Śāriputra, know this!
Seeing with the eyes of the Buddha
The living beings of the six regions, I thought:
“They are poor, and devoid of merits and wisdom.
They incessantly suffer because they are taken
To the rough road of birth and death.
They cling to the five desires
Just as a yak loves its tail.
They are occupied with greed and cravings,
And blinded by them.
They do not seek the Buddha who has great power.
They do not seek the Way to eliminate sufferings.
They are deeply attached to wrong views.
They are trying to stop suffering by suffering.”
My great compassion was aroused towards them.
I for the first time sat at the place of enlightenment[,]
[And attained enlightenment].
For three weeks afterwards,
I gazed on the tree,
Or walked about, thinking:
“The wisdom I obtained is
The most wonderful and excellent.
The living beings [of the six regions]
Are dull, attached to pleasures,
And blinded by stupidity.
How shall I save them?” [1]
On that occasion King Brahman,
Heavenly-King Śakra,
The four heavenly world-guardian kings,
Great-Freedom God, and other gods [of each world],
And thousands of millions of their attendants
Joined their hands together [towards me] respectfully,
Bowed to me,
And asked me to turn the wheel of the Dharma.[1]
I thought:
“If I extol only the Buddha-Vehicle,
The living beings [of the six regions] will not believe it
Because they are too much enmeshed in sufferings to think of it.
If they do not believe but violate the Dharma,
They will fall into the three evil regions.
I would rather enter into Nirvana quickly
Than expound the Dharma to them.” [1]
But, thinking of the past Buddhas who employed expedients,
I changed my mind and thought:
“I will expound the Dharma which I attained
By dividing it into the Three Vehicles.”
The Buddhas of the worlds of the ten quarters
Appeared before me when I had thought this.
They consoled me with their brahma voices:
“Good, Śākyamuni, Highest Leading Teacher!
You attained the unsurpassed Dharma.
You have decided to expound it with expedients
After the examples of the past Buddha
We also expound the Three Vehicles
To the Living beings
Although we attained
The most wonderful and excellent Dharma.
Men of little wisdom wish to hear
The teachings of the Lesser Vehicle.
They do not believe that they will become Buddhas.
Therefore, we show them
Various fruits of enlightenment.
Although we expound the Three Vehicles,
Our purpose is to teach only Bodhisattvas.” [1, 2, 3, 4]
Śāriputra, know this!
Hearing the deep, pure, and wonderful voices
Of the Lion-Like Saints,
I joyfully called out, “Namo Buddhaya!”
I thought:
“I appeared in the defiled world.
Just like the other Buddhas,
I will expound the Dharma
According to the capacities of all living beings.”
Having thought this, I went to Varanasi,
And expounded the Dharma to the five bhikṣus
With expedients
Because the state of tranquil extinction of all things
Is inexplicable by words.
That was my first turning
Of the wheel of the Dharma.
Thus the words: Nirvana, Arhat, Dharma,
and Sangha
Came into existence.
I said to them:
“For the past innumerable kalpas
I have been extolling the teaching of Nirvana
In order to eliminate the sufferings of birth and death.”
Śāriputra, know this!
Then I saw many sons of mine,
Thousands of billions in number,
Seeking the enlightenment of the Buddha.
They came to me respectfully.
They had already heard
Expedient teachings
From the past Buddhas.
I thought:
“I appeared in this world
In order to expound my wisdom.
Now is the time to do this.”
Śāriputra, know this!
Men of dull capacity and of little wisdom cannot believe the Dharma.
Those who are attached to the appearances of things are arrogant.
They cannot believe it, either.
I am now joyful and fearless.
I have laid aside all expedient teachings.
I will expound only unsurpassed enlightenment
To Bodhisattvas. [1, 2, 3, 4]
The Bodhisattvas who hear the Dharma
Will be able to remove the mesh of doubts.
The twelve hundred Arhats also
Will become Buddhas.
All the Buddhas in the past, present, and future
Expounded, are expounding, and will expound
In the same manner the Dharma beyond comprehension.
I also will expound it in the same manner.
It is difficult to hear the Dharma
Even during innumerable kalpas.
It is also difficult to meet a person
Who listens to the Dharma attentively.
It is as difficult as seeing an udumbara-flower.
This flower, loved by all living beings,
And treasured by gods and men,
Blooms only once in a long time.
[The Buddha said to the great multitude:]
All of you, do not doubt me!
I am the King of the Dharma.
I say to you:
“I will expound the teaching of the One Vehicle
Only to Bodhisattvas.
There is no Śrāvaka among my disciples.”[1]
Śāriputra, other Śrāvakas, and Bodhisattvas!
Know this!
This Wonderful Dharma is
The hidden core of the Buddhas.
The living beings
In the evil world of the five defilements
Are attached to many desires.
They do not seek the enlightenment of the Buddha.
Śāriputra [and others], know this!
As a rule, the Buddhas expound the Dharma
With billions of expedients as stated above,
According to the capacities of all living beings.
Those who do not study the Dharma
Cannot understand it.
You have already realized
The fact that the Buddhas, the World-Teachers, employ expedients,
According to the capacities of all living beings.
Know that, when you remove your doubts,
And when you have great joy,
You will become Buddhas! [1]
[Here ends] the First Volume of the Sūtra of the Lotus flower of the Wonderful Dharma.
Day 5
Chapter 3: A Parable
Thereupon Śāriputra, who felt like dancing with joy,[1] stood up, joined his hands together, looked up at the honorable face, and said to the Buddha:
“Hearing this truthful voice of yours, I feel like dancing [with joy]. I have never felt like this before. Why is that? We [Śrāvakas and the Bodhisattvas] heard this Dharma before. [At that time] we saw that the Bodhisattvas were assured of their future Buddhahood, but not that we were. We deeply regretted that we were not given the immeasurable insight of the Tathāgata. [1, 2]
“World-Honored One! I sat alone under a tree or walked about mountains and forests, thinking, ‘We [and the Bodhisattvas] entered the same world of the Dharma. Why does the Tathāgata save us only by the teachings of the Lesser Vehicle?’
“Now I understand that the fault was on our side, not on yours, because if we had waited for your expounding of the Way to Anuttara-samyak-saṃbodhi, we would have been saved by the Great Vehicle. When we heard your first teaching, we did not know that that teaching was an expedient one expounded according to our capacities. Therefore, we believed and received that teaching at once, thought it over, and attained the enlightenment [to be attained by that teaching].[1]
“World-Honored One! I reproached myself day and night [after I saw that the Bodhisattvas were assured of their future Buddhahood]. Now I have heard from you the Dharma that I had never heard before. I have removed all my doubts. I am now calm and peaceful in body and mind. Today I have realized that I am your son, that I was born from your mouth, that I was born in [the world of] the Dharma, and that I have obtained the Dharma of the Buddha.”[1, 2, 3, 4]
Thereupon Śāriputra, wishing to repeat what he had said, sang in gāthās:
Hearing this truthful voice,
I have the greatest joy
That I have ever had.
I have removed all the mesh of doubts.
You have taught us the Great Vehicle without a break from of old.
Your voice is rare to hear.
It dispels the sufferings of all living beings.
I once eliminated āsravas.
Hearing this voice of yours,
I have now removed all sorrows.
I walked about mountains and valleys,
Or sat under a tree in a forest, thinking this over.
I reproached myself with a deep sigh:
“Why was I deceived?
We also are sons of the Buddha
[Just as the Bodhisattvas are].
We entered the same [ world]
[Of the] Dharma-without-āsravas.
But we shall not be able to expound
Unsurpassed enlightenment in the future.
We are in the same [ world of the] Dharma.
But we shall not be given
The golden body with the thirty-two marks,
The ten powers, and the emancipations [of the Buddha].
We are deprived of the hope
To have the eighty wonderful marks,
The eighteen unique properties
And the other merits [of the Buddha].”[1]
[Sitting] in the midst of the great multitude,
You benefited all living beings.
Your fame extended over the worlds of the ten quarters.
When I was walking alone,
I saw all this, and thought:
“I am not given this benefit. I have been deceived.”
I thought this over day and night,
And wished to ask you,
“Am I disqualified
[From having this benefit] or not?” [1]
I always saw you praising the Bodhisattvas.
Therefore, I thought this over day and night.
Now hearing from you,
I understand that you expound the Dharma
According to the capacities of all living beings.
You lead all living beings
To the place of enlightenment
By the Dharma-without-āsravas, difficult to understand.
I once was attached to wrong views,
And became a teacher of the aspirants for the teaching of Brahman.
You expounded to me the teaching of Nirvāṇa,
And removed my wrong views because you understood me.
I gave up all those wrong views,
And attained the truth that nothing is substantial.
At that time I thought
That I had attained extinction.’
But now I know
That the extinction I attained is not the true one.
When I become a Buddha in the future,
I shall be adorned with the thirty-two marks,
And respected
By gods, men, yakṣas, and dragons.
Only then I shall be able to say
That I have eliminated all [illusions].
In the midst of the great multitude,
You said to me, “You will become a Buddha.”
Hearing this truthful voice,
All my doubts are gone.
When I had heard this from you,
I was much frightened and perplexed; I thought:
“The Buddha troubles me.
Isn’t he Mara in the form of a Buddha?”
You said:
“The innumerable Buddhas in the past
Expounded the Dharma with expedients.
The numberless Buddhas at present
Also expound the Dharma
With expedients.
So will the countless Buddhas
In the future.”
You appeared in this world,
Left your home, attained enlightenment,
And now turn the wheel of the Dharma,
Also with expedients.
You expound the true teaching;
Papiyas does not.
Therefore, I know
That you are not a transformation of Mara.
I thought that the Dharma was expounded by Mara
Because I was in the mesh of doubts.
I hear your gentle voice.
Your voice is deep and wonderful.
You expound the Pure Dharma.
My heart is filled with great joy.
All my doubts are gone.
I have obtained true wisdom.[1]
Thereupon the Buddha said to Śāriputra:
“Now I will tell you in the presence of this great multitude including gods, men, śramaṇas, and brāhmanas. Under two billion Buddhas in the past, I always taught you in order to cause you to attain unsurpassed enlightenment. You studied under me in the long night. I led you with expedients. Therefore, you have your present life under me.
“Śāriputra! I caused you to aspire for the enlightenment of the Buddha in your previous existence. You forgot all this, and thought that you had already attained extinction. In order to cause you to remember the Way you practiced under your original vow, I now expound to the Śrāvakas this sūtra of the Great Vehicle called the ‘Lotus Flower of the Wonderful Dharma, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas.’ [1, 2, 3, 4, 5]
“Śāriputra! After a countless, inconceivable number of kalpas from now, you will be able to make offerings to many thousands of billions of Buddhas, to keep their right teachings, to practice the Way which Bodhisattvas should practice, and to become a Buddha called Flower-Light, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One.[1, 2, 3, 4] The world of that Buddha will be called Free-From-Taint. That world will be even, pure, adorned, peaceful, and fertile, where gods and men will prosper. The ground of that world will be made of lapis lazuli; the roads will fan out from the center to the eight directions. Those roads will be marked off by ropes of gold, and the trees of the seven treasures on the roadsides will always bear flowers and fruit. Flower-Light Tathāgata will also lead the living beings [of his world] by the teaching of the Three Vehicles. [1, 2, 3, 4]
“Śāriputra! Although the world in which he appears will not be an evil one, that Buddha will expound the teaching of the Three Vehicles according to his original vow. The kalpa in which he appears will be called Great-Treasure-Adornment. Why will it be called Great-Treasure-Adornment? It is because in that world Bodhisattvas will be regarded as great treasures. The number of the Bodhisattvas [in that world] will be countless, inconceivable, beyond any mathematical calculation, beyond inference by any parable or simile. No one will know the number except the Buddha who has the power of wisdom. When those Bodhisattvas wish to go somewhere, jeweled flowers will receive their feet and carry them. Those Bodhisattvas will not have just begun to aspire for enlightenment. A long time before that they will have already planted the roots of virtue, performed the brahma practices under many hundreds of thousands of billions of Buddhas, received the praises of the Buddhas, studied the wisdom of the Buddhas, obtained great supernatural powers, and understood all the teachings of the Buddhas. They will be upright, honest, and resolute in mind. The world of that Buddha will be filled with such Bodhisattvas. [1, 2]
“Śāriputra! The duration of the life of Flower-Light Buddha will be twelve small kalpas excluding the period in which he was a prince and had not yet attained Buddhahood. The duration of the life of the people of his world will be eight small kalpas. At the end of his life of twelve small kalpas, Flower-Light Tathāgata will assure Resolution-Fulfillment Bodhisattva of his future attainment of Anuttara-samyak-saṃbodhi, saying to the bhikṣus, ‘This Resolution-Fulfillment Bodhisattva will become a Buddha immediately after me. He will be called Flower-Foot-Easy-Walking, the Tathāgata, the Arhat, the Samyak-sambuddha. His world will be like mine.’
“Śāriputra! After the extinction of Flower-Light Buddha, his right teachings will be preserved for thirty-two small kalpas. After that the counterfeit of his right teachings will be preserved also for thirty-two small kalpas.”[1]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Śāriputra! In your future life you will become
A Buddha, an Honorable One of Universal Wisdom,
Called Flower-Light,
And save innumerable living beings.
You will make offerings to innumerable Buddhas.
You will perform the Bodhisattva practices.
You will obtain the ten powers and the other merits,
And attain unsurpassed enlightenment.
The kalpa [of that Buddha] will come
after innumerable kalpas from now.
It will be called Great-Treasure-Adornment.
The world [of that Buddha] will be called Free-From-Taint.
It will be pure and undefiled.
Its ground will be made of lapis lazuli.
Its roads will be marked off by ropes of gold.
Its trees of the various colors of the seven treasures
Will always bear flowers and fruit.
The Bodhisattvas of that world
Will always be resolute in mind.
They will have already obtained
The supernatural powers and the paramitas.
They will have already studied the Way of Bodhisattvas
Under innumerable Buddhas.
Those great people will be taught
By the Flower-Light Buddha.
That Buddha will appear in his world at first as a prince.
The prince will give up his princeship and worldly fame.
He will renounce the world at the end of his life as a layman,
And attain the enlightenment of the Buddha.
The duration of the life of Flower-Light Buddha
Will be twelve small kalpas.
The duration of the life of the people of his world
Will be eight small kalpas.
After the extinction of that Buddha,
His right teachings will be preserved
For thirty-two small kalpas.
All living beings will be saved [by his right teachings].
After the end of the period of his right teachings,
The counterfeit of them will last for thirty-two [small kalpas].
His śarīras will be distributed far and wide.
Gods and men will make offerings to them.[1]
These will be the deeds
Of Flower-Light Buddha.
That Honorable Biped will be
The most excellent one without a parallel.
You will be he.
Rejoice!
At that time the great multitude included bhikṣus, bhikṣunīs, upāsakās and upāsikās, that is, the four kinds of devotees; and gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras and mahoragas. When they saw that Śāriputra was assured of his future attainment of Anuttara-samyak-saṃbodhi by the Buddha, they danced with great joy. They took off their garments and offered them to the Buddha. Śakra-Devanam-Indra, the Brahman Heavenly-King, and innumerable other gods also offered their wonderful heavenly garments and the heavenly flowers of mandāravas and mahā-mandāravas to the Buddha. The heavenly garments, which had been released from the hands of the gods, whirled in the sky. The gods simultaneously made many thousands of millions of kinds of music in the sky, and caused many heavenly flowers to rain down.[1]
They said, “The Buddha turned the first wheel of the Dharma at Varanasi a long time ago. Now he turns the wheel of the unsurpassed and greatest Dharma.”
Thereupon the gods, wishing to repeat what they had said, sang in gāthās:
The Buddha turned the wheel of the teaching of the Four Truths
At Varanasi a long time ago.
He taught that all things are composed of the five aggregates
And that they are subject to rise and extinction.
Now he turns the wheel of the Dharma,
The most wonderful, unsurpassed, and greatest.
The Dharma is profound.
Few believe it.
So far we have heard
Many teachings of the World-Honored One.
But we have never heard
Such a profound, wonderful, and excellent teaching as this.
We are very glad to hear this
From the World-Honored One.
Śāriputra, a man of great wisdom,
Was assured of his future Buddhahood.
We also shall be able
To become Buddhas,
And to receive
The highest and unsurpassed honor in the world.
The Buddha expounds his enlightenment, difficult to understand,
With expedients according to the capacities of all living beings.
We obtained merits by the good karmas which we did
In this life of ours and in our previous existence.
We also obtained merits by seeing the Buddha.
May we attain the enlightenment of the Buddha by these merits! [1]
Thereupon Śāriputra said to the Buddha:
“World-Honored One! Now my doubts are gone. You assured me of my future attainment of Anuttara-samyak-saṃbodhi. These twelve hundred people now have freedom of mind. When they had something more to learn, [that is to say, when they had not yet completed their study for Arhatship,] you taught them, saying, ‘My teaching is for the purpose of causing you to emancipate yourselves from birth, old age, disease, and death, and to attain Nirvāṇa.’ The [two thousand] people, including those who have something more to learn and those who have nothing more to learn, also think that they attained Nirvāṇa because they emancipated themselves from such a view as ‘I exist,’ or ‘I shall exist forever,’ or ‘I shall cease to exist.’ But [both the twelve hundred people and the two thousand people] are now quite perplexed because they have heard from you [the Dharma] which they had never heard before. World-Honored One! In order to cause the four kinds of devotees to remove their doubts, explain why you said all this to them! ”
Thereupon the Buddha said to Śāriputra:
“Did I not tell you, ‘The Buddhas, the World-Honored Ones, expound the Dharma with expedients, that is, with various stories of previous lives, with various parables, with various similes, and with various discourses only for the purpose of causing all living beings to attain Anuttara-samyak-saṃbodhi’? All these teachings of the Buddhas are for the purpose of teaching Bodhisattvas. Śāriputra! Now I will explain this with a parable. Those who have wisdom will be able to understand the reason if they hear the following parable.
“Śāriputra! Suppose there lived a very rich man in a certain country, in a certain village, in a certain town. He was old. His wealth was immeasurable. He had many paddy fields, houses, and servants. His manor house was large, but had only one gate. In that house lived many people, numbering a hundred or two hundred or five hundred. The buildings were in decay, the fences and walls corrupt, the bases of the pillars rotten, and the beams and ridgepoles tilting and slanted.
“All of a sudden fires broke out at the same time from all sides of the house, and it began to burn. In this house lived children of the rich man, numbering ten or twenty or thirty. The rich man was very frightened at the great fires breaking out from the four sides of the house. He thought, ‘I am able to get out of the gate of the burning house safely, but my children are still inside. They are engrossed in playing. They do not know that the fires are coming towards them. They are not frightened or afraid. They are about to suffer, but do not mind. They do not wish to get out.’ Śāriputra! He also thought, ‘I am strong-muscled. I will put them in a flower-plate or on a table and bring them out.’
“But he thought again, ‘This house has only one gate. Worse still, the gate is narrow and small. My children are too young to know this. They are attached to the place where they are playing. They may fall [out of the plate or table] and get burned. I had better tell them of the danger. This house is already burning. They must come out quickly so as not to be burned to death.’
“Having thought this, he said to his children as he had thought, ‘Come out quickly!’ He warned them with these good words out of his compassion towards them, but they were too much engrossed in playing to hear the words of their father. They were not frightened or afraid. They did not wish to come out. They did not know what a fire was, what a house was, and what they would lose. They ran about happily. They only glanced at their father occasionally. [1]
“Thereupon the rich man thought, ‘This house will be burned down soon by this great fire. If they and I do not get out at once, we shall be burned. I will save them from this danger with an expedient.
“An idea came to his mind that his children would be attracted by the various toys which they wished to have. He said to them, ‘The toys you wish to have are rare and difficult to obtain. You will be sorry if you do not get them now. There are sheep-carts, deer carts, and bullock-carts outside the gate. You can play with them. Come out of this burning house quickly! I will give you any of them according to your wishes.’
“Hearing of the toys from their father, the children rushed quickly out of the burning house, pushing one another, and striving to be first, because they thought that they could get what they each wished to have. The rich man, who saw them having come out safely and sitting in the open on the crossroad with no more hindrance, felt relieved and danced with joy. They said to their father, ‘Father! Give us the toys! Give us the sheep-carts, deer-cart and bullock-carts you promised us!’
“Śāriputra! Then the rich man gave each of them a large cart of the same size. The cart was tall, wide and deep, adorned with many treasures, surrounded by railings, and having bells hanging on the four sides. A canopy adorned with rare treasures was fixed on the top of it. Garlands of flowers, tied with jeweled ropes, were hanging from the canopy. In the cart were quilts spread one on another, and a red pillow. The cart was yoked with white bullocks. The color of the skin of the white bullocks was bright; their build, beautiful and stout; and their pace, regular. They could run as swift as the wind. The cart was guarded by many attendants. [This great rich man gave one of these carts to each of his children] because his wealth was so immeasurable that his various storehouses were full [of treasures]. He thought, ‘My treasures are limitless. I should not give inferior, smaller carts to them. They are all my children. Therefore, I love them without partiality. I have a countless number of these large carts of the seven treasures. I gave one of these to each of my children equally. There should be no discrimination. The large carts are numerous enough to be given to all the people of this country. Needless to say, I can give them to my sons. [Therefore, I did.]’ [1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29]
Day 6
“The children rode in the large carts, and had the greatest joy that they had ever had because they had never expected to get them. Śāriputra! What do you think of this? Do you think that the rich man was guilty of falsehood when he gave his children the large carts of treasures?” [1, 2]
Śāriputra said:
“No, World-Honored One! He saved his children from the fire and caused them to survive. [Even if he had not given them anything,] he should not have been accused of falsehood because the children should be considered to have already been given the toys [they had wished to have] when they survived. He saved them from the burning house with the expedient. World-Honored One! Even if he had not given them the smallest cart, he should not have been accused of falsehood because he thought at first, ‘I will cause them to get out with an expedient.’ Because of this, he should not. Needless to say, he was not guilty of falsehood when he remembered his immeasurable wealth and gave them the large carts in order to benefit them.” [1, 2]
The Buddha said to Śāriputra:
“So it is, so it is. It is just as you say. Śāriputra! The same can be said of me. [I thought, ‘] I am the father of the world. I eliminated fear, despondency, grief, ignorance and darkness. I obtained immeasurable insight, powers and fearlessness. I have great supernatural powers, the power of wisdom, the paramita of expedients, the paramita of wisdom, great compassion, and great loving-kindness. I am not tired of seeking good things or of benefiting all living beings. I have appeared in the triple world, which can be likened to the rotten and burning house, in order to save all living beings from the fires of birth, old age, disease, death, grief, sorrow, suffering, lamentation, stupidity, darkness, and the three poisons, to teach all living beings, and to cause them to attain Anuttara-samyak-saṃbodhi.[1, 2] I see that all living beings are burned by the fires of birth, old age, disease, death, grief, sorrow, suffering and lamentation. They undergo various sufferings because they have the five desires and the desire for gain. Because they have attachments and pursuits, they have many sufferings in their present existence, and will suffer in hell or in the world of animals or in the world of hungry spirits in their future lives. Even when they are reborn in heaven or in the world of humans, they will still have many sufferings such as poverty or parting from their beloved ones or meeting with those whom they hate. Notwithstanding all this, however, they are playing joyfully. They are not conscious of the sufferings. They are not frightened at the sufferings or afraid of them. They do not dislike them or try to get rid of them. They are running about this burning house of the triple world, and do not mind even when they undergo great sufferings.[‘] [1, 2, 3]
“Śāriputra! Seeing all this, I [also] thought, ‘I am the father of all living beings. I will eliminate their sufferings, give them the pleasure of the immeasurable wisdom of the Buddha, and cause them to enjoy it.’
“Śāriputra! I also thought, ‘If I extol my insight, powers, and fearlessness in the presence of those living beings only by my supernatural powers and by the power of my wisdom, that is to say, without any expedient, they will not be saved because they have not yet been saved from birth, old age, disease, death, grief, sorrow, suffering and lamentation, but are burning up in the burning house of the triple world. How can they understand the wisdom of the Buddha?’
“Śāriputra! The rich man did not save his children by his muscular power although he was strong enough. He saved them from the burning house with a skillful expedient and later gave them each a large cart of treasures. [1]
“In the same manner, I save all living beings from the burning house of the triple world, not by my powers or fearlessness, but with a skillful expedient. I expounded the teaching of the Three Vehicles:[1] the Śrāvaka-Vehicle, Pratyekabuddha-Vehicle, and Buddha-Vehicle, as an expedient.[1, 2] I said, ‘Do not wish to live in the burning house of the triple world! Do not crave for inferior forms, sounds, smells, tastes or things tangible! If you cling to them and crave for them, you will be burned by them. Get out of the triple world quickly and obtain the teaching of the Three Vehicles: the Śrāvaka-Vehicle, Pratyekabuddha-Vehicle, and Buddha-Vehicle! I now assure you that you will never fail [to obtain those vehicles]. Exert yourselves, make efforts!’
“With this expedient, I caused them to advance. I said to them again, ‘Know this! This teaching of the Three Vehicles is extolled by the saints. This teaching saves you from any attachment or bond or desire. Ride in these Three Vehicles, eliminate āsravas, obtain the [five] faculties, the [five] powers, the [seven] ways to enlightenment, and the [eight right] ways, and practice dhyāna concentrations, emancipations, and samadhis so that you may be able to enjoy immeasurable peace and pleasure!’
“Śāriputra! Those who have intelligence, who receive the Dharma by faith after hearing it from the Buddha, from the World Honored One, and who seek Nirvāṇa with strenuous efforts in order to get out of the triple world, are called Śrāvakas.[1] They may be likened to the children who left the burning house in order to get the sheep-carts. Those who receive the Dharma by faith after hearing it from the Buddha, from the World-Honored One, who seek the self-originating wisdom with strenuous efforts, who wish to have good tranquility in seclusion, and who perfectly understand the causes of all things, are called Pratyekabuddhas. They may be likened to the children who left the burning house in order to get the deer-carts. Those who receive the Dharma by faith after hearing it from the Buddha, from the World-Honored One, who strenuously seek the knowledge of all things, the wisdom of the Buddha, the self-originating wisdom, the wisdom to be obtained without teachers, and the insight and powers and fearlessness of the Tathāgata, who give peace to innumerable living beings out of their compassion towards them, and who benefit gods and men, that is to say, who save all living beings, are called men of the Great Vehicle. Bodhisattvas are called Mahasattvas because they seek this vehicle. They may be likened to the children who left the burning house in order to get the bullock-carts.
“Śāriputra! Seeing that all his children had come out of the burning house safely and reached a carefree place, the rich man remembered that he had immeasurable wealth. So without partiality, he gave them each a large cart. I am also a father, the father of all living beings.[1, 2] Seeing that many hundreds of thousands of millions of living beings have come out of the painful, fearful and rough road of the triple world through the gate of the teachings of the Buddha, and obtained the pleasure of Nirvāṇa, I thought, ‘I have the store of the Dharma in which the immeasurable wisdom, powers and fearlessness of the Buddhas are housed. These living beings are all my children. I will give them the Great Vehicle. I will not cause them to attain extinction by their own ways. I will cause them to attain the extinction of the Tathāgata.'[1, 2, 3, 4]
“To those who have left the triple world, I will give the dhyāna concentrations and emancipations of the Buddhas for their pleasure. These things are of the same nature and of the same species. These things are extolled by the saints because these things bring the purest and most wonderful pleasure.
“Śāriputra! The rich man persuaded his children to come out at first by promising them the gifts of the three kinds of carts. But the carts which he gave them later were the largest and most comfortable carts adorned with treasures. In spite of this, the rich man was not accused of falsehood. Neither am I. I led all living beings at first with the teaching of the Three Vehicles. Now I will save them by the Great Vehicle only. Why is that? It is because, if I had given them the teaching of the Great Vehicle at first directly from my store of the Dharma in which my immeasurable wisdom, powers and fearlessness are housed, they would not have received all of the Dharma. Śāriputra! Therefore, know this! The Buddhas divide the One Buddha-Vehicle into three by their power to employ expedients.”[1, 2, 3, 4]
Thereupon the Buddha, wishing to repeat what he had said, sang in gāthās:
I will tell you a parable.[1, 2, 3]
A rich man had a manor house.
It was old, rotten,
Broken and ruined.
The house was about to collapse.
The lower parts of the pillars were rotten;
The beams and ridge-poles, tilting and slanted;
The foundation and steps, broken;
The fences and walls, corrupt;
The plaster of the walls, peeling;
The rush thatched on the roof, falling;
The rafters and eaves, slipping out of each other;
The hedges around the house, bent;
And refuse and debris, scattered all over.
In this house lived
Five hundred people.
Kites, owls, crested eagles,
Eagles, crows,
Magpies, doves, pigeons,
Lizards, snakes, vipers, scorpions,
Millipedes, wall lizards, centipedes,
Weasels, badgers, mice, rats,
And poisonous vermin
Were moving about.
Maggots and other vermin
Assembled on the excretions
Scattered all over
In the house.
Foxes, wolves, and small foxes
Were crawling on corpses,
Biting them, chewing them,
And dismembering them.
Many dogs were scrambling for their prey.
Weak and nervous from hunger,
They were seeking food here and there.
They were fighting with each other,
Snapping at each other,
And barking at each other.
The house was
So dreadful, so extraordinary.
Mountain spirits, water spirits,
Yakṣas and other demons
Lived here and there.
They fed on people and poisonous vermin.
Wild birds and beasts
Hatched their eggs,
Suckled or bred.
They protected their offspring.
Yakṣas scrambled for their young,
Took them, and ate them.
Having eaten to their hearts’ content,
They became more violent.
They fought with each other.
Their shrieks were dreadful.
The demons called kumbhandas
Crouched on the ground
Or jumped a foot or two above the ground.
They walked to and fro
And played at their will.
They seized dogs by the legs,
Or hit them
Until they lost their voices,
And held their feet against their necks.
They enjoyed seeing them frightened.
Some demons,
Tall, large,
Naked, black, and thin,
Lived in the house.
They were crying for food
With loud and evil voices.
The necks of some demons
Were as slender as needles.
The heads of some demons
Were like that of a cow.
They ate people or dogs.
Their hair was disheveled
Like mugworts.
They were cruel and dangerous.
Always hungry and thirsty,
They were running about, shrieking.
Yakṣas, hungry spirits,
And wild birds and beasts
Were unbearably hungry.
They were looking out of the windows
In all directions for food.
The house was so dangerous, so dreadful. [1]
This old and rotten house
Was owned by a man.
Shortly after he went out
To a place in the neighborhood,
Fires broke out suddenly
In the house. [1]
Raging flames came out
Of all sides at the same time.
The ridges, rafters,
Beams and pillars
Burst, quaked, split, broke and fell.
The fences and walls also fell. [1]
All the demons yelled.
The eagles, crested eagles,
And other birds, and kumbhandas
Were frightened and perplexed.
They did not know
How to get out of the house.
The wild beasts and poisonous vermin
Hid themselves in holes.
In that house also lived
Demons called pisacakas.
Because they had few merits and virtues,
They suffered from the fire.
They killed each other,
Drank blood, and ate flesh.
The small foxes were
Already dead.
Large wild beasts
Rushed at them and ate them.
Ill-smelling smoke rose
And filled the house.
The centipedes, millipedes,
And poisonous snakes
Were driven out of their holes
By the fire,
And eaten
By the kumbhanda demons.
The hair of the hungry spirits caught fire.
With hunger, thirst and burning,
The spirits ran about
In agony and dismay.
The house was so dreadful.
[In that house] there were
Poisonings, killings and burnings.
There were many dangers, not just one.
At that time the house-owner
Was standing outside the gate.
He heard a man say to him:
“Some time ago
Your children entered this house to play.
They are young and ignorant.
They are engrossed in playing.”
Hearing this,
The rich man was frightened.
He rushed into the burning house. [1, 2, 3, 4]
In order to save them
From burning to death,
He told them
Of the dangers of the house:
“There are demons and poisonous vermin here.
Flames have already spread all over.
Many sufferings are coming
One after another endlessly.
There are poisonous snakes,
Lizards, vipers,
Yakṣas, kumbhanda demons,
Small foxes, foxes, dogs,
Crested eagles, eagles,
Kites, owls and centipedes here.
They are unbearably hungry and thirsty.
They are dreadful.
These sufferings are difficult to avoid.
Worse still, there is a big fire.” [1]
Though the children heard his warning,
They were still engrossed in playing.
They did not stop playing
Because they were ignorant.
The rich man
Thought:
“They are ignorant.
My anxiety deepens
There is nothing pleasant
In this house.
But they are engrossed
In playing.
They do not listen to me.
They will be burned to death.”
At the time
He thought of an expedient.
He said to them:
“I have many kinds of toys.
They are beautiful carts
Made of wonderful treasures.
They are sheep-carts, deer-carts,
And large bullock-carts.
They are outside the gate.
Come out!
I made those carts
For you.
Play with them
As you like!”
Hearing of the carts from him,
They ran out,
Striving to be first,
And reached an open place.
They were now free
From the sufferings.[1, 2]
Seeing them come out
Of the burning house
To the safe crossroad,
He sat on the lion-like seat,
And said to others with joy:
“I am happy.
These children are difficult to bring up.
They are young and ignorant.
They entered the dangerous house.
In that house were
Many poisonous vermin
And many dangerous mountain spirits.
Raging flames of big fires rose
From the four sides of the house
At the same time.
But my children were
Engrossed in playing.
Now I saved them
From the dangers.
Therefore, I am happy.”
The children saw their father
Sitting in peace.
They came to him,
And said:
“Give us
The three kinds of jeweled carts
That you promised us!
You said:
“Come out, and I will give you
The three kinds of carts as you like.”
Now is the time for that.
Give them to us now!”
He was a very rich man.
He had many storehouses.
He made many large carts
Adorned with treasures,
Such as gold, silver,
Lapis lazuli, shell and agate.
[The carts] were beautifully adorned.
Railings were put around them.
Bells were hanging on the four sides
With ropes of gold.
[The carts] were roofed
With nets of pearls.
Garlands of golden flowers
Were hanging on all sides.
Other ornaments of fabrics
Of divers colors
Encircled the bodies of the carts.
Bedding was made of soft cloth.
[The bedding] was covered
With the most wonderful woolen fabrics.
They were bright, white, pure and clean,
Worth hundreds of thousands of millions.
Large white bullocks,
Fat, stout, powerful,
And beautiful in their build,
Were yoked to the jeweled carts.
The carts were also guarded
By many attendants. [1, 2]
[The rich man] gave to each of his children
One of these wonderful carts.
The children
Danced with joy.[1]
They drove these jeweled carts
In all directions.
They were happy and delighted.
Nothing could stop their joy.[1]
(The Buddha said to Śāriputra:)
I am like the father.
I am the Saint of Saints.
I am the father of the world.[1, 2]
All living beings are my children.
They are deeply attached
To the pleasures of the world.
They have no wisdom.
The triple world is not peaceful.
It is like the burning house.
It is full of sufferings.
It is dreadful.[1, 2]
There are always the sufferings
Of birth, old age, disease and death.
They are like flames
Raging endlessly.
I have already left
The burning house of the triple world.
I am tranquil and peaceful
In a bower in a forest.
Day 7
This triple world
Is my property.
All living beings therein
Are my children.[1, 2, 3, 4, 5, 6, 7]
There are many sufferings
In this world.
Only I can save
[All living beings].[1, 2, 3, 4, 5]
I told this to all living beings.
But they did not believe me
Because they were too much attached
To desires and defilements.
Therefore, I expediently expounded to them
The teaching of the Three Vehicles,
And caused them to know
The sufferings of the triple world.
I opened, showed, and expounded
The Way out of the world.
Those children who were resolute in mind
Were able to obtain
The six supernatural powers
Including the three major supernatural powers,
And to become cause-knowers
Or never-faltering Bodhisattvas.
Śāriputra! [1]
With this parable I expounded
The teaching of the One Buddha-Vehicle
To all living beings.
All of you will be able to attain
The enlightenment of the Buddha
If you believe and receive
These words of mine.[1]
This vehicle is
The purest and most wonderful.
This is unsurpassed by any other vehicle
In all the worlds.
This vehicle is approved with joy by the Buddhas.
All living beings should extol it.
They should make offerings to it,
And bow to it.[1]
The powers, emancipations,
dhyāna-concentrations, wisdom,
And all the other merits [of the Buddhas],
Many hundreds of thousands of millions in number,
Are loaded in this vehicle.
I will cause all my children
To ride in this vehicle
And to enjoy themselves
Day and night for kalpas.
The Bodhisattvas and Śrāvakas
Will be able to go immediately
To the place of enlightenment
If they ride in this jeweled vehicle.
Therefore, even if you try to find another vehicle
Throughout the worlds of the ten quarters,
You will not be able to find any other one
Except those given by the Buddhas expediently.
(The Buddha said to Śāriputra:)
All of you
Are my children.
I am your father.[1]
You were under the fires of many sufferings
For the past innumerable kalpas.
Therefore, I saved you
From the triple world [ with expedients].[1]
I once told you that you had attained extinction.
But you eliminated only birth and death
[By that extinction].
The extinction you attained was not the true one.
What you should do now is
Obtain the wisdom of the Buddha.
The Bodhisattvas in this multitude
Should hear
With one mind
The true teaching of the Buddhas.
The Buddhas, the World-Honored Ones,
Say only expediently [that some are not Bodhisattvas]
To tell the truth,
All living beings taught by them are Bodhisattvas.[1]
[I said:]
“To those who have little wisdom,
And who are deeply attached to sensual desires,
The Buddhas expound the truth that all is suffering.
Those [who hear this truth]
Will have the greatest joy that they have ever had.
The statement of the Buddhas that all is suffering
Is true, not false.
To those who are ignorant
Of the cause of all sufferings,
And who are too deeply attached
To the cause of suffering
To give it up even for a moment,
The Buddhas expound
The [eight right] ways as expedients.
The cause of suffering is greed.
When greed is eliminated,
There is nothing to be attached to.
The extinction of suffering
Is called the third truth.
In order to attain this extinction,
The [eight right] ways must be practiced.
Freedom from the bonds of suffering[,]
[That is, from illusions] is called emancipation.”
From what illusions can one be emancipated, however,
[By the practice of the eight right ways]?
He can be emancipated only from unreal things
[That is, from the five desires] thereby.
He cannot be emancipated from all illusions.
The Buddhas say
That he has not yet attained
The true extinction
Because he has not yet attained
Unsurpassed enlightenment.
I also do not think that I have led him
To the [true] extinction thereby.[1]
I am the King of the Dharma.
I expound the Dharma without hindrance.
I appeared in this world
In order to give peace to all living beings.
Śāriputra!
I expound this seal of the Dharma
In order to benefit
[All living beings] of the world.[1]
Do not propagate it carelessly
At the place where you are![1]
Anyone who believes what you expound
Should be considered
To have already seen all of us,
That is, you and me,
And the Saṃgha of bhikṣus,
And the Bodhisattvas.
I expound only to people of profound wisdom
This Sūtra of the Lotus Flower of the Wonderful Dharma
Because men of little wisdom would doubt this sūtra,
And not understand it even if they heard it.
No Śrāvaka
Or Pratyekabuddha
Can understand
This sūtra.
Even you, Śāriputra,
Have understood this sūtra
Only by faith.
Needless to say,
The other Śrāvakas cannot do otherwise.
They will be able to follow this sūtra
Only because they believe my words,
Not because they have wisdom.
Śāriputra
Do not expound this sūtra
To those who are arrogant and idle,
And who think that the self exists!
Do not expound it to men of little wisdom!
They would not be able to understand it
Even if they heard it
Because they are deeply attached to the five desires.
Those who do not believe this sūtra
But slander it,
Will destroy the seeds of Buddhahood
Of all living beings of the world.[1, 2]
Some will scowl at this sūtra
And doubt it.
Listen! I will tell you
How they will be punished.[1, 2, 3, 4, 5, 6, 7]
In my lifetime or after my extinction
Some will slander this sūtra,
And despise the person
Who reads or recites
Or copies or keeps this sūtra.
They will hate him,
Look at him with jealousy,
And harbor enmity against him.
Listen! I will tell you
How they will be punished.[1, 2]
When their present lives end,
They will fall into the Avici Hell.
They will live there for a kalpa,
And have their rebirth in the same hell.
This rebirth of theirs will be repeated
For innumerable kalpas.[1, 2]
After that they will be reborn
In the world of animals.
Some of them will become dogs or small foxes.
They will be bald, thin and black.
They will suffer from mange and leprosy
Men will treat them mercilessly,
And hate and despise them.
They will always suffer from hunger and thirst.
Their bones will project; their flesh sag.
They will always suffer in their present existence.
After their death, they will be put
Under pieces of tile or stones.
Those who destroy the seeds of Buddhahood
Will be punished like this.
Some of them will become
Camels or asses.
They will always be heavily loaded,
And beaten with sticks or whips.
They will think of nothing
But water and hay.
Those who slander this sūtra
Will be punished like this.
Some of them will become small foxes.
They will suffer
From mange and leprosy.
They will have only one eye
When they come to a town,
They will be struck by boys.
Some of them
Will be beaten to death.
After they die
They will become boas.
Their bodies will be large,
Five hundred yojanas long.
They will be deaf and stupid.
They will wriggle along without legs.
They will be bitten
By many small vermin.
They will suffer day and night.
They will have no time to take a rest.
Those who slander this sūtra
Will be punished like this.
Some of them will become men again.
They will be foolish, short, ugly,
Crooked, crippled, blind, deaf,
And hunchbacked.
No one will believe their words.
They will always have fetid breath.
They will be possessed by demons.
Poverty-stricken and mean,
They will be employed by others.
Worn-out, thin,
And subject to many diseases,
They will have no one to rely on.
Anyone who employs them
Will not take care of them.
They will lose before long
What little they may have earned.
When they study medicine,
And treat a patient with a proper remedy,
The patient will have another disease
Or die.
When they are ill in health,
No one will cure them.
Even when they take a good medicine,
They will suffer all the more.
They will be attacked by others,
Or robbed or stolen from.
Their sins will incur these misfortunes.
These sinful people will never be able to see
The Buddha, the King of the Saints,
Who expounds the Dharma
And teaches all living beings.
They will always be reborn
In the places of difficulty
[In seeing the Buddha].
They will be mad, deaf or distracted.
They will never be able to hear the Dharma.
For as many kalpas
As there are sands in the River Ganges,
They will be deaf and dumb.
They will not have all the sense organs.
Accustomed to living in hell,
They will take it for their playground.
Accustomed to living in other evil regions,
They will take them for their homes. They will live
Among camels, asses, wild boars, and dogs.
Those who slander this sūtra
Will be punished like this.[1]
When they are reborn in the world of men,
Deafness, blindness, dumbness,
Poverty, and many other defects
Will be their ornaments;
Dropsy, diabetes, mange,
Leprosy, carbuncles, and many other diseases
Will be their garments.
They will always smell bad.
They will be filthy and defiled.
Deeply attached to the view
That the self exists,
They will aggravate their anger.
Their lust will not discriminate
Between [humans,] birds or beasts.
Those who slander this sūtra
Will be punished like this.
(The Buddha said to Śāriputra:)
A kalpa will not be long enough to describe
The punishments to be inflicted
Upon those who slander this sūtra.
Therefore,
I tell you.
Do not expound this sūtra
To people of no wisdom!
Expound it to those who have seen
Many thousands of myriads
Of millions of Buddhas
And planted the roots of good
In their previous existence,
And who are now resolute in mind!
Expound it
To those who make efforts,
Who have compassion towards others,
And who do not spare their lives!
Expound it to those
Who respect others,
Who have no perfidy in them,
Who keep away from ignorant people,
And who live alone
In mountains or valleys![1]
Śāriputra!
Expound it to those
Who keep away
From evil friends,
And who approach
Good friends!
Expound it to the Buddha’s sons
Who keep the precepts
As cleanly and as purely
As they keep gems,
And who seek
The sūtra of the Great Vehicle!
Expound it to those
Who are not angry
But upright, gentle,
Compassionate
Towards all others,
And respectful to the Buddhas!
Expound it to the Buddha’s sons
Who expound the Dharma without hindrance
To the great multitude
With their pure minds
By telling them
Various stories of previous lives,
Parables and similes,
And also by giving them various discourses!
Expound it to the bhikṣus
Who seek the Dharma in all directions
In order to obtain
The knowledge of all things,
Who join their hands together
Towards the sūtra of the Great Vehicle,
Who receive it respectfully,
Who keep it with joy,
And who do not receive
Even a gāthā of any other sūtra!
Expound it to those
Who seek this sūtra
As eagerly as they seek
The śarīras of the Buddha!
[Expound it to those]
Who receive [this sūtra]
And put it on their heads,
And who do not seek
Any other sūtra
Or think of the books of heresy![1]
(The Buddha said to Śāriputra:)
Those who seek the enlightenment of the Buddha
Are as various as previously stated.
A kalpa will not be long enough
To describe the variety of them.
They will be able to understand [this sūtra] by faith.
Expound to them
The Sūtra of the Lotus Flower of the Wonderful Dharma!
Chapter 4: Understanding by Faith[1, 2]
Thereupon the men living the life of wisdom: Subhūti, Mahā-Kātyāyana, Mahā-Kāśyapa, and Mahā-Maudgalyāyana felt strange because they heard the Dharma from the Buddha that they had never heard before, and because they heard that the World-Honored One had assured Śāriputra of his future attainment of Anuttara-samyak-saṃbodhi. They felt like dancing with joy, rose from their seats, adjusted their robes, bared their right shoulders, put their right knees on the ground, joined their hands together with all their hearts, bent themselves respectfully, looked up at the honorable face, and said to the Buddha:
“We elders of the Saṃgha were already old and decrepit [when we heard of Anuttara-samyak-saṃbodhi]. We did not seek Anuttara-samyak-saṃbodhi because we thought that we had already attained Nirvāṇa, and also because we thought that we were too old and decrepit to do so.’ You have been expounding the Dharma for a long time. We have been in your congregation all the while. We were already tired [when we heard of Anuttara-samyak-saṃbodhi]. Therefore, we just cherished the truth that nothing is substantial, the truth that nothing is different from any other thing, and the truth that nothing more is to be sought. We did not wish to perform the Bodhisattva practices, that is, to purify the world of the Buddha and to lead all living beings [to Buddhahood] by displaying supernatural powers because you had already led us out of the triple world and caused us to attain Nirvāṇa. Neither did we wish at all to attain Anuttara-samyak-saṃbodhi, which you were teaching to Bodhisattvas, because we were already too old and decrepit to do so. But now we are very glad to hear that you have assured a Śrāvakas of his future attainment of Anuttara-samyak-saṃbodhi. We have the greatest joy that we have ever had. We have never expected to hear such a rare teaching all of a sudden. How glad we are! We have obtained great benefits. We have obtained innumerable treasures although we did not seek them.[1, 2]
“World-Honored One! Allow us to explain our understanding by telling a parable.[1, 2, 3, 4, 5,6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18] Suppose there lived a man [in a certain country]. When he was a little boy, he ran away from his father. [The boy] lived in another country for a long time, say, for ten, twenty or fifty years. As time passed by, he became poorer. He wandered about all directions, seeking food and clothing.
“While wandering here and there, he happened to walk towards his home country. At that time his father stayed in a city [of that country]. He had been vainly looking for his son ever since. He was now very rich. He had innumerable treasures. His storehouses were filled with gold, silver, lapis lazuli, coral, amber and crystal. He had many servants, clerks, and secretaries. He also had countless elephants, horses, carts, cows, and sheep. He invested his money in all the other countries, and earned interest. He dealt with many merchants and customers.
“The poor son, having wandered from town to town, from country to country, from village to village, came to the city where his father was living. The father had been thinking of him for more than fifty years since he had lost him, but never told others [that he had a missing son]. He was alone, pining for his son. He thought, ‘I am old and decrepit. I have many treasures. My storehouses are filled with gold, silver, and other treasures. But I have no son [other than the missing one]. When I die, my treasures will be scattered and lost. I have no one to transfer my treasures to. Therefore, I am always yearning for my son.’ The father thought again, ‘If I can find my son and give him my treasures, I shall be happy and peaceful, and have nothing more to worry about.’
“World-Honored One! At that time the poor son, who had worked at various places as a day worker, happened to come to the house of his father. Standing by the gate of the house, he saw his father in the distance. His father was sitting on a lion-like seat, putting his feet on a jeweled footstool. Brāhmaṇas, kṣatriyas, and householders surrounded him respectfully. He was adorned with a necklace of pearls worth ten million. The secretaries and servants were standing on either side of him, holding insect-sweepers made of white hairs. Above him was a jeweled awning, from which streamers of flowers were hanging down. Perfume was sprayed and beautiful flowers were strewn on the ground. He was exhibiting treasures and engaging in trade. Adorned with these various things, he looked extraordinarily powerful and virtuous.[1]
“Seeing the exceedingly powerful father, the poor son was frightened. He regretted that he had come there. He thought, ‘Is he a king or someone like a king? This is not the place where I can get something by labor. I had better go to a village of the poor, where I can work to get food and clothing easily. If I stay here any longer, I shall be forced to work.'[1, 2]
“Having thought this, the poor son ran away. The rich man, who was sitting on the lion-like seat, recognized him at first sight as his son. He was delighted. He thought, ‘Now I have found the person to whom I can transfer my treasures and storehouses. I have been thinking of my son all this time, but I have had no way to find him. Now he has come by himself all of a sudden. This is just what I wanted. I am old, but not too old to lose any attachment [to my treasures].’
“He immediately dispatched a man standing beside him to quickly bring back the poor son. The messenger ran up to the poor son and caught him. The poor son was frightened. He cried, ‘You Devil! I have done nothing wrong. Why do you catch me?'[1, 2]
“The messenger pulled him by force. The poor son thought, ‘I am caught though I am not guilty. I shall be killed.’ More and more frightened, the poor son fainted and fell to the ground. Seeing all this in the distance, the father said to the messenger, ‘I do not want him any more. Do not bring him forcibly! Pour cold water on his face and bring him to himself! Do not talk with him any more!'[1]
“The father said this because he had realized that his son was too base and mean to meet a noble man [like his father]. He knew that the man was his son, but expediently refrained from telling to others that that was his son. [The messenger poured water on the son. The son was brought to himself.] The messenger said to him, ‘Now you are released. You can go anywhere you like.'[1, 2, 3, 4]
“The poor son had the greatest joy that he had ever had. He stood up and went to a village of the poor to get food and clothing.[1]
Day 8
Thereupon the rich man thought of an expedient to persuade his son to come to him. He [wished to] dispatch messengers in secret. He said to two men looking worn-out, powerless and virtueless, ‘Go and gently tell the poor man that he will be employed here for a double day’s pay. If he agrees with you, bring him here and have him work. If he asks you what work he should do, tell him that he should clear dirt and that you two also will work with him.’
“The two messengers looked for the poor son. Having found him, they told him what they had been ordered to tell. The poor son [came back with them,] drew his pay in advance, and cleared dirt with them.[1] Seeing him, the father had compassion towards him, and wondered [why he was so base and mean]. Some days later he saw his son in the distance from the window. The son was weak, thin, worn-out, and defiled with dirt and dust.[1] The father took off his necklace, his garment of thin and soft cloth, and other ornaments. He put on tattered and dirty clothing, smeared himself with dust, and carried a dirt-utensil in his right hand. He looked fearful. He [came to the workers and] said, ‘Work hard! Do not be lazy!’
“With this expedient the father came to his son. He said to him, ‘Man! Stay here and work! Do not go anywhere else! I will pay you more. Do not hesitate to take trays, rice, flour, salt and vinegar as much as you need! You can have an old servant if you want to. Make yourself at home! I feel like your father. Do not worry any more! I am old, and you are young. When you work, you do not deceive [the other workers]. You are not lazy. You do not get angry [with the other workers], or reproach them. You are not like the other workers who do these evil things. From now on I will treat you as my son.’
“The rich man gave him a name and called him son. The poor son was glad to be treated kindly, but still thought that he was a humble employee. Therefore, the rich man had him clear dirt for twenty years.[1] After that the father and son trusted each other. Now the son felt no hesitation in entering the house of his father, but still lodged in his old place.
“World-Honored One! Now the rich man became ill. He knew that he would die soon. He said to the poor son, ‘I have a great deal of gold, silver, and other treasures. My storehouses are filled with them. You know the amounts of them. You know what to take, and what to give. This is what I have in mind. Know this! You are not different from me in all this. Be careful lest the treasures be lost!'[1]
“Thereupon the poor son obeyed his order. He took custody of the storehouses of gold, silver, and other treasures, but did not wish to take anything worth even a meal from them. He still stayed in his old lodging. He could not yet give up the thought that he was base and mean.[1, 2, 3, 4]
“After a while the father noticed that his son had become more at ease and peaceful, that he wanted to improve himself, and that he felt ashamed of the thought that he was base and mean. The time of the death of the father drew near. The father told his son to call in his relatives, the king, ministers, kṣatriyas, and householders. When they all assembled, he said to them, ‘Gentlemen, know this! This is my son, my real son. He ran away from me when I lived in a certain city, and wandered with hardships for more than fifty years. His name is so-and-so; mine, so-and-so. When I was in that city, I anxiously looked for him. I happened to find him [years ago]. This is my son. I am his father. All my treasures are his. He knows what has been taken in and what has been paid out.'[1]
“World-Honored One! At that time the poor son was very glad to hear these words of his father. He had the greatest joy that he had ever had. He thought, ‘I never dreamed of having this store of treasures myself. It has come to me unexpectedly.’
“World-Honored One! The great rich man is you. We are like [his son, that is,] your sons because you always tell us that we are your sons. World-Honored One! We once had many troubles in the world of birth and death because of the three kinds of sufferings.’ We were so distracted and so ignorant that we clung to the teachings of the Lesser Vehicle. At that time you caused us to think over all things and to clear away the dirt of fruitless discussions about them. We made strenuous efforts according to the teachings [of the Lesser Vehicle] and attained Nirvāṇa as a day’s pay. Having attained it, we had great joy, and felt satisfied [with the attainment of it]. We said, ‘We have obtained much because we made efforts according to the teachings of the Buddha.’ But when you saw that we clung to mean desires and wished to hear only the teachings of the Lesser Vehicle, you left us alone. You did not tell us that we had the treasure-store, that is, the insight of the Tathāgata. You expounded the wisdom of the Buddha[, that is, the Great Vehicle] with expedients, but we did not aspire for that vehicle because, when we had obtained the day’s pay of Nirvāṇa from the Buddha, we thought that we had already obtained enough.[1] We did not wish to have what you had showed and expounded to the Bodhisattvas by your wisdom. You expounded the Dharma to us with expedients according to our capacities because you knew that we wished to hear the teachings of the Lesser Vehicle. We did not know that we were your sons. Now we know that you do not grudge your wisdom to anyone. Although we were your sons then as we are now, we wished to hear only the teachings of the Lesser Vehicle. If we had aspired for the teaching of the Great Vehicle, you would have already expounded it to us. Now you expound only the One Vehicle in this sūtra. You once reproached us Śrāvakas in the presence of the Bodhisattvas because we wished to hear the teachings of the Lesser Vehicle. [At that time we thought that you had taught us only the Lesser Vehicle,] but now we know that you have been teaching us the Great Vehicle from the outset. Therefore, we say that the great treasures of the King of the Dharma have come to us although we did not seek them, and that we have already obtained all that the sons of the Buddha should obtain.”
Thereupon Mahā-Kāśyapa, wishing to repeat what they had said, sang in gāthās:
Hearing your teaching of today,
We are dancing with joy.
We have never had
Such joy before.
You say:
“The Śrāvakas will be able to become Buddhas.”
We have obtained unsurpassed treasures
Although we did not seek them.[1, 2, 3]
Suppose there lived a boy.[1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13]
He was young and ignorant.
He ran away from his father
And went to a remote country.
He wandered from country to country
For more than fifty years.[1]
The father anxiously sought him
In all directions.
Finally tiring of looking for him,
He settled in a certain city.[1, 2]
He built a house,
And enjoyed satisfaction
Of the five desires.
He was very rich.
He had a great deal of gold, silver,
Shell, agate, pearl and lapis lazuli;
And many elephants, horses,
Cows, sheep,
Palanquins, carts,
Farmers and attendants.
He invested his money in all the other countries,
And earned interest.
Merchants and customers
Were seen everywhere [around him].
Thousands of billions of people
Surrounded him respectfully.
He was favored by the king,
And respected
By the ministers,
And by the powerful families.
Many people came to see him
For various purposes. Because he was rich,
He was very powerful.
As he became older,
He thought more of his son.
He thought from morning till night:
“I shall die before long.
It is more than fifty years
Since my ignorant son left me
What shall I do
With the things in the store-houses?”
At that time the poor son
Wandered from village to village,
From country to country,
Seeking food and clothing.
Sometimes he got what he wanted,
At other times he could not.
Getting thinner from hunger,
He had scabs and itches on his skin.
Wandering from one place to another,
He came to the city of his father.
Employed at places from day to day,
He came to the house of his father.[1]
At that time the rich man was sitting
On the lion-like seat
Under the great awning of treasures
Inside the gate of the house.
Many attendants were surrounding him.
Many people were on his guard.
Some of his attendants were counting
Gold, silver, and other treasures.
Some were keeping accounts;
Others, writing notes and bills.
Seeing his father noble and honorable,
The poor son thought:
“Is he a king,
Or someone like a king?”
Frightened and scared,
He wondered:
“Why did I come here?”
He thought:
“If I stay here any longer,
I shall be forced to work.”[1]
Having thought this, he ran away.
He asked someone
For the way to a village of the poor
In order to get a job.
From his lion-like seat,
The rich man saw the poor son in the distance,
And recognized him as his son.
But he did not tell this to the others.
He immediately dispatched a messenger
To chase, catch, and bring him back.[1, 2, 3, 4,5, 6]
The poor son cried out with fright,
And fell to the ground in agony,[1] thinking:
“He caught me. I shall be killed.
What use was it coming here
For food and clothing?”
He thought of an expedient.
He called
Some squint-eyed, short, ugly, powerless and virtueless men,
And said to them:
“Go and tell him:
‘You will be employed
To clear away dirt and dust.
You can get a double day’s pay.”‘[1]
Hearing this from them,
The poor son came joyfully with them.
He cleared away dirt and dust,
And cleaned the buildings.[1]
The rich man saw him from the window.
He thought:
“He is ignorant.
He willingly does mean work.”
Thereupon the rich man
Put on old and dirty clothes,
Picked up a dirt-utensil,
And walked towards his son.
With this expedient he came to his son,
And told him to work on, saying:
“I will pay you more.
You can use twice as much oil for your feet.
You can take food and drink as you like.
You can use more matting to warm yourself with.”
By his wisdom the rich man succeeded
In leading his son into his household.
Twenty years after that
He had his son manage his house.[1, 2]
The son was entrusted
With the keeping of the accounts
Of gold and silver,
And of pearl, crystal, and so on.
But he still lodged
In the hut outside the gate, thinking:
“I am poor.
None of these treasures are mine.”[1]
Seeing the mind of his son
Becoming less mean and more noble,
The father called in
His relatives, the king, ministers,
Kṣatriyas, and householders,
In order to give his treasures to his son.
He said to the great multitude:
“This is my son.
He was gone
For fifty years.
I found him Twenty years ago.
I missed him
When I was in a certain city.
I wandered, looking for him,
And came here.
Now I will give him
All my houses and men.
He can use them
As he likes.” [1]
The son thought:”I was poor, base and mean.
Now I have obtained
The treasures, houses,
And all the other things
From my father.
Never before
Have I been so happy.” [1, 2, 3, 4, 5, 6]
You are like the father.
Knowing that we wished
To hear the Lesser Vehicle,
You did not say to us, “You will become Buddhas.”
You said of us to others:
“Though they are my disciples, they are Śrāvakas.
They eliminated āsravas,
But attained only the Lesser Vehicle.”
You said to us:
“Expound the most excellent Way [to Bodhisattvas]!
Those who practice the Way
Will be able to become Buddhas.”
By this order of yours
We expounded the unsurpassed Way
To the great Bodhisattvas
With various stories of previous lives,
With various parables and similes
And with various discourses.•
Hearing the [Way, that is, the] Dharma from us,
Those sons of yours
Thought it over day and night,
And practiced it strenuously.
Thereupon the Buddha assured them
Of their future Buddhahood, saying to them:
“You will become Buddhas
In your future lives.”
You expounded the real thing,
That is, the store
Of the hidden core of the Buddhas
Only to the Bodhisattvas.
You did not expound
This truth to us.
The poor son came to his father,
And took custody
Of the things of his father,
But wished to take none of them.
The same can be said of us.
We did not wish to have the treasure-store
Of the teachings of the Buddhas
Although we expounded it [to the Bodhisattvas].
You told us
To purify the world of the Buddha
And teach all living beings.
We heard this, but did not wish to do so
Because we had already attained the truth:
“All things are void and tranquil.
Nothing appears or disappears.
Nothing is larger or smaller.
Nothing has āsravas.
Nothing is subject to cause and effect.”
Having thought this, we did not wish
To do [the Bodhisattva practices].
In the long night
We did not care
For the wisdom of the Buddha.
We did not wish to have it.
We thought:
“The Dharma we attained is perfect.”
Having studied the truth of the Void in the long night,
We emancipated ourselves
From the sufferings of the triple world,
Attained the Nirvāṇa-with-remainder,
And reached the final stage
Of our physical existence.
You said [to us]:
“When you attain enlightenment infallibly,
You will have already repaid
The favors I gave you.”
Although we expounded to the sons of the Buddha
The teachings for Bodhisattvas in order to cause them
To seek the enlightenment of the Buddha,
We did not wish to attain
The same enlightenment for ourselves.
You, our Leader, left us alone because you knew this.
You did not persuade us
To seek the enlightenment of the Buddha.
You did not say
That we should be able to have real benefits.
The rich man knew
That his son was base and mean.
Therefore, he made him nobler
With expedients,
And then gave him
All his treasures. [1]
In the same manner,
You knew that we wished
To hear the Lesser Vehicle.
Therefore, you did a rare thing.
You prepared us with expedients,
And then taught us the great wisdom.
World-Honored One!
We have attained enlightenment, perfect fruit.
We have secured pure eyes
With which we can see the Dharma-without-āsravas.
We observed the pure precepts of the Buddha
In the long night.
Today we have obtained the effects and rewards
[Of our observance of the precepts].
We performed the brahma practices for long
According to the teachings of the King of the Dharma.
Now we have obtained the great fruit
Of the unsurpassed Dharma-without-āsravas.
We are Śrāvakas in this sense of the word.
We will cause all living beings
To hear the voice telling
Of the enlightenment of the Buddha.
We are Arhats
In the true sense of the word.
All gods and men,
All Maras and Brahmans
In the worlds
Should make offerings to us.
You, the World-Honored One, are the great benefactor.
By doing this rare thing,
You taught and benefited us
Out of your compassion towards us.
No one will be able to repay your favors
Even if he tries to do so
For many hundreds of millions of kalpas.
No one will be able to repay your favors
Even if he bows to you respectfully,
And offers you his hands, feet or anything else.
No one will be able to repay your favors
Even if he carries you on his head or shoulders
And respects you from the bottom of his heart
For as many kalpas
As there are sands in the River Ganges,
Or even if he offers you
Delicious food, innumerable garments of treasures,
Many beddings, and various medicines,
Or even if he erects a stupa-mausoleum
Made of the cow-head candana,
And adorns it with treasures,
Or even if he covers the ground
With garments of treasures
And offers them to the Buddha
For as many kalpas
As there are sands in the River Ganges.
The Buddhas have
Great supernatural powers.
Their powers are rare, immeasurable,
Limitless and inconceivable.
The Buddhas are the Kings of the Dharma
They are free from āsravas, from cause and effect.
The Buddhas practice patience
In order to save inferior people.
They expound the Dharma according to the capacities
Of the ordinary people who are attached to forms.[1]
Some living beings planted the roots of good
In their previous existence.
Some of the roots have fully developed.
Seeing all this, the Buddhas understand
The capacities of all living beings,
And divide the teaching of the One Vehicle into three,
According to the capacities
Of all living beings.
[Here ends] the Second Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.
Day 9
Chapter 5: The Simile of Herbs[1]
“Excellent, excellent! You spoke of my true merits very well. My true merits are just as you said. In reality, however, I have more merits. They are innumerable, asaṃkhya. You will not be able to describe all of them even if you try to do so for many hundreds of millions of kalpas.[1, 2]
“Kāśyapa, know this! I, the Tathāgata, am the King of the Dharma. Nothing I say is false. I expound all teachings with expedients by my wisdom in order to lead all living beings to the stage of knowing all things.[1] I know what region a living being will be taken to by what teaching, and what a living being has deep in his mind. I am not hindered by anything in knowing all this. I know all things clearly, and show my knowledge of all things to all living beings.
“Kāśyapa! Suppose the various trees and grasses of the one thousand million Sumeru-worlds including herbs growing in the thickets, forests, mountains, ravines and valleys, on the ground, and by the rivers, all these plants being different in names and forms, were covered with a dark cloud, and then watered by a rainfall at the same time.[1, 2, 3] The small, middle and large roots, stems, branches and leaves of the trees and grasses including herbs growing in the thickets and forests were watered. So were the tall and short trees, whether they were superior or middle or inferior. Those plants were given more or less water by the same rain from the same cloud, and grew differently according to their species. They obtained different flowers and fruits although they grew on the same ground and received water from the same rain.[1, 2, 3, 4]
“Kāśyapa, know this! I, the Tathāgata, am like the cloud.[1] I appeared in this world just as the large cloud rose. I expounded the Dharma to gods, men and asuras of the world with a loud voice just as the large cloud covered all the one thousand million Sumeru-worlds.[1, 2, 3, 4] I said to the great multitude, ‘I am the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One.[1] I will cause all living beings to cross [the ocean of birth and death] if they have not yet done so. I will cause them to emancipate themselves [from suffering] if they have not yet done so. I will cause them to have peace of mind if they have not yet done so. I will cause them to attain Nirvana if they have not yet done so. I know their present lives as they are, and also their future lives as they will be. I know all. I see all. I know the Way. I have opened the Way. I will expound the Way. Gods, men and asuras! Come and hear the Dharma!’ [1, 2, 3]
“Thereupon many thousands of billions of people came to hear the Dharma from me. Having seen them, I knew which were clever, which were dull, which were diligent, and which were lazy. Therefore, I expounded to them an innumerable variety of teachings according to their capacities in order to cause them to rejoice and receive benefits with pleasure. Having heard these teachings, they became peaceful in their present lives. In their future lives, they will have rebirths in good places,[1, 2] enjoy pleasures by practicing the Way, and hear these teachings again. After hearing these teachings again, they will emancipate themselves from all hindrances, practice the teachings according to their capacities, and finally enter the Way, just as the grasses and trees in the thickets and forests, which were watered by the rain from the same large cloud, grew differently according to their species.
“The various teachings I expound are of the same content, of the same taste. Those who emancipate themselves [from the bonds of existence,] from illusions, and from birth and death, will finally obtain the knowledge of the equality and differences of all things. But those who hear or keep my teachings or read or recite the sutras in which my teachings are expounded, or act according to my teachings, do not know the merits that they will be able to obtain by these practices. Why is that? It is because only I know their capacities, appearances, entities and natures.[1, 2,3] Only I know what teachings they have in memory, what teachings they have in mind, what teachings they practice, how they memorize the teachings, how they think of the teachings, how they practice the teachings, for what purpose they memorize the teachings, for what purpose they think of the teachings, for what purpose they practice the teachings, and for what purpose they keep what teachings. Only I see clearly and without hindrance that they are at various stages [of enlightenment]. I know this, but they do not know just as the trees and grasses including herbs in the thickets and forests do not know whether they are superior or middle or inferior. My teachings are of the same content, of the same taste. Those who emancipate themselves [from the bonds of existence,] from illusions, and from birth and death, will finally attain Nirvana, that is, eternal tranquility or extinction. They will be able to return to the state of the Void.
“Although I knew the equality and differences of all things, I refrained from expounding it to them in order to protect them because I saw their [various] desires.
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
I am honorable, and my wisdom is profound.
Therefore, I have been reticent on this truth[,]
[That is, the reality of all things,] for a long time.
I did not make haste to expound it to all living beings.
If they had heard it [without expedients],
Men of ignorance would have had doubts,
And lost their way [to enlightenment] forever,
Though men of wisdom would have understood it by faith.[1]
Therefore, Kāśyapa, I expounded [the Dharma]
With various expedients to all living beings
According to their capacities
In order to cause them to have the right view.
Kāśyapa, know this!
Suppose a large cloud rose in the sky,
And covered everything on the earth.
The cloud was so merciful
That it was about to send a rainfall.
Lightning flashed,
And thunder crashed in the distance,
Causing people to rejoice.
The cloud covered the sun,
And cooled the earth.
It hung down
As low as if we could reach it.
Now the rain came down
To all the quarters of the earth.
The rainwater was immeasurable.
It soaked all the earth.
There were many plants
In the retired and quiet places
Of the mountains, rivers and ravines.
They were herbs, cereal-plants, young rice-plants,
Vegetables, sugar canes, and other grasses;
Fruit-trees including vines,
And other trees, tall and short.
They were sufficiently watered by the rain.
So were all the dry lands.
The herbs and trees grew thick by the rain.
All the grasses and trees in thickets and forests
Were watered variously according to their species
By the rain water of the same taste
Coming down from the [same] cloud.
All the trees grew differently
According to their species.
They became superior or middle or inferior
Or tall or short trees.
The roots, trunks, branches, leaves,
Flowers and fruits of the various trees
Were given a fine and glossy luster
By the same rain.[1, 2]
Although watered by the same rain,
Some of them were tall, while others not,
Because they were different
In their entities, appearances and natures.
I am like the cloud.
I appeared in this world
Just as the large cloud covered
Everything on the earth.
Since I appeared in this world,
I have been expounding
The reality of all things
To all living beings.
(The Great Saint,
The World-Honored One,
Said to the multitude
Of gods and men:)
I am the Tathāgata,
The Most Honorable Biped.
I have appeared in this world
Just as the large cloud rose.
All living beings are dying of thirst.
I will water them.
I will save them from suffering.
I will give them the pleasure of peace,
The pleasure of the world,
And the pleasure of Nirvana.
All gods and men!
Listen to me with one mind!
Come here and see me,
Who am the Most Honorable One!
I will expound the Dharma as pure as nectar
To you all in this great multitude.
My teachings are of the same taste.
They are for emancipation, that is, for Nirvana.
I will expound these teachings [of mine]
With a wonderful voice.
My purpose is
To reveal the Great Vehicle.
I am attached to nothing.
I am hindered by nothing.
I always expound the Dharma
To all living beings equally.
I expound the Dharma to many
In the same way as to one.
I am not tired of giving
The rain of the Dharma to all living beings.
I have no partiality for them,
Whether they are noble or mean,
Whether they observe or violate the precepts,
Whether they live a monastic life or not,
Whether they have right or wrong views,
Whether they are clever or dull.
Those who hear the Dharma from me
Will reach various stages
[Of enlightenment]
According to their capacities.[1, 2, 3]
Those who live among gods and men,
Or those who live with a wheel-turning-holy-king,
Or with King Sakra or with King Brahman,
May be likened to the small herbs.[1]
Those who know the Dharma-without-āsravas,
Who attained Nirvana,
And who obtained the six supernatural powers,
Including the three major supernatural powers,
May be likened to the middle herbs.
So may those who live alone in mountains or forests,
Who practice dhyāna-concentrations,
And who attained the enlightenment of cause-knowers.
Those who seek the stage of the World-Honored One,
Who practice endeavors and concentration of mind,
And who wish to become Buddhas,
May be likened to the large herbs.
My sons [, that is, the Bodhisattvas]
Who seek
The enlightenment of the Buddha exclusively,
Who believe that they will become Buddhas definitely,
And who have compassion towards others,
May be likened to the short trees.
The Bodhisattvas
Who turn the irrevocable wheel of the Dharma
By their supernatural powers,
And who save many thousands of myriads
Of millions of living beings,
May be likened to the tall trees.
Although my teachings are of the same content to anyone
Just as the rain is of the same taste,
The hearers receive my teachings differently
According to their capacities
Just as the plants receive
Different amounts of the rain water.
I now expediently reveal the Dharma with this simile.
I expound one truth with various discourses.
This simile is only one of the expedients
Employed by my wisdom,
Just as a drop of sea water is
Part of the great ocean.
Though I water all living beings of the world
With the same rain of the Dharma,
They practice the teachings
Of the same taste differently
According to their capacities,
Just as the herbs and trees
In thickets and forests
Grew gradually according to their species.
The Buddhas always expound
The teachings of the same taste
In order to cause all living beings of the world
To understand the Dharma.
Those who practice the teachings continuously
Will obtain [ various fruits of] enlightenment.
Both the Śrāvakas and the cause-knowers,
Who live in mountains or forests,
Who have reached the final stage
of their physical existence,
And who have attained enlightenment by hearing the Dharma,
May be likened to the herbs
Which have already grown up.
The Bodhisattvas
Who resolve to seek wisdom,
Who understand the triple world,
And who seek the most excellent vehicle,
May be likened to the short trees
Which have already grown up.
Those who practice dhyāna,
Who have supernatural powers,
Who have great joy
When they hear that all things are insubstantial,
And who save all living beings
By emitting innumerable rays of light,
May be likened to the tall trees
Which have already grown up.
As previously stated, Kāśyapa, I expound the Dharma
And lead human flowers
[To the fruits of Buddhahood]
Just as the large cloud waters all flowers
By a rain of the same taste
And causes them to bear their fruits.
Kāśyapa, know this!
I reveal the enlightenment of the Buddha
With various stories of previous lives,
With various parables and similes,
That is, with various expedients.
All the other Buddhas do the same.
Now I will tell you [, Śrāvakas,]
The most important truth.
You, Śrāvakas,
Have not yet attained [true] extinction.
What you are now practicing is
The Way of Bodhisattvas.[1, 2]
Study and practice it continuously,
And you will become Buddhas.[1, 2, 3, 4]
Chapter 6: Assurance of Future Buddhahood
Thereupon the World-Honored One, having sung these gāthās, said to the great multitude [of bhikṣus]:
“This Mahā-Kāśyapa, a disciple of mine, will see three hundred billions of Buddhas, of World-Honored Ones, make offerings to them, respect them, honor them, praise them, and expound an innumerable number of their great teachings in his future life. After that, on the final stage of his physical existence, he will become a Buddha, called Light, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One.[1, 2] His world will be called Light-Virtue; and the kalpa in which he will become that Buddha, Great-Adornment. The duration of the life of that Buddha will be twelve small kalpas. His right teachings will be preserved for twenty small kalpas, and the counterfeit of his right teachings will be preserved also for twenty small kalpas.[1] His world will be adorned, and not be defiled with tile-pieces, rubble, thorns or dirt. The ground [of his world] will be even, and devoid of pits and mounds. It will be made of lapis lazuli. Jeweled trees will stand in lines, and the roads will be marked off by ropes of gold. Jeweled flowers will be strewn all over the ground, and the ground will be purified. Many hundreds of thousands of millions of Bodhisattvas and innumerable Śrāvakas will live in that world. Although Mara and his followers also will live there, they will not do any evil but protect the teachings of the Buddha.”[1, 2, 3, 4]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
I will tell you, bhikṣus.
I see this Kāśyapa
With the eyes of the Buddha.
He will become a Buddha
In his future life
After innumerable’ kalpas from now.
He will see in his future life
Three hundred billions
Of Buddhas, of World-Honored Ones.
He will make offerings to them,
And perform brahma practices
To obtain the wisdom of the Buddha.
Having made offerings
To the Most Honorable Bipeds,
He will study and practice
Unsurpassed wisdom,
And become a Buddha on the final stage
Of his physical existence.
The ground [of his world] will be pure.
It will be made of lapis lazuli.
Many jeweled trees
Will stand on the roadsides.
The roads will be marked off by ropes of gold.
Anyone will rejoice at seeing them.
Fragrance will be sent forth from the trees;
And beautiful flowers will be strewn
On the ground, which will be adorned
With various wonderful things.
The ground will be even,
And devoid of mounds and pits.
The number of the Bodhisattvas
Will be beyond calculation.
They will be gentle.
They will have great supernatural powers.
They will keep the sutras of the Great Vehicle
Expounded by the Buddhas.
The duration of the life of that Buddha
Will be twelve small kalpas.
His right teachings will be preserved
For twenty small kalpas.
The counterfeit of his right teachings[1]
Will be preserved also for twenty small kalpas.
All this is my prophecy
About the World-Honored One called Light.
Thereupon Great Maudgalyāyana, Subhūti and Mahā-Kātyāyana trembled, joined their hands together with all their hearts, looked up at the World-Honored One with unblenching eyes, and sang in gāthās in unison:
Great Hero, World-Honored One!
King of the Dharma of the Śākyas!
Give us your voice
Out of your compassion towards us!
If you see what we have deep in our minds,
And assure us of our future Buddhahood,
We shall feel as cool and as refreshed
As if we were sprinkled with nectar. [1, 2, 3]
Suppose a man came
From a country suffering from famine.
Now he saw the meal of a great king.[1, 2, 3]
He did not partake of it in doubts and fears.
After he was told to take it by the king,
He took it at once.
We are like that man.
We know the defects of the Lesser Vehicle.
But we do not know how to obtain
The unsurpassed wisdom of the Buddha.
Although we hear you say [to us],
“You will become Buddhas,”
We are still in doubts and fears about it,
Just as that man was about the meal.
If you assure us of our future Buddhahood,
We shall be happy and peaceful.
You, the Great Hero, the World-Honored One,
Wish to give peace to all the people of the world.
If you assure us of our future Buddhahood, we shall be
Like the man who was permitted to take the meal.[1]
Day 10
Thereupon the World-Honored One, having understood the wishes of the great disciples, said to the bhikṣus:
“In his future life, this Subhūti[1] will see three hundred billion nayutas of Buddhas, make offerings to them, respect them, honor them, praise them, perform brahma practices, complete the Way of Bodhisattvas, and become a Buddha on the final stage of his physical existence. He will be called Beautiful-Form, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One.[1] The kalpa in which he will become that Buddha will be called Having-Treasures; and his world, Treasure-Born. The ground [of his world] will be even, made of crystal, adorned with jeweled trees, and devoid of mounds, pits, rubble, thorns and dirt. Jeweled flowers will cover the ground to purify it. The people of that world will live in buildings of wonderful treasures. His disciples in Śrāvakahood will be numberless, beyond calculation or comparison. The Bodhisattvas will be many thousands of billions of nayutas in number. The duration of the life of that Buddha will be twelve small kalpas. His right teachings will be preserved for twenty small kalpas. The counterfeit of his right teachings[1] will be preserved also for twenty small kalpas. That Buddha will always stay in the sky, expound the Dharma to the multitude, and save innumerable Bodhisattvas and Śrāvakas.[1]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Bhikṣus!
Now I will tell you.
Listen to me
With one mind!
Subhūti, a disciple of mine,
Will be able
To become a Buddha
Called Beautiful-Form.
He will make offerings
To many billions of Buddhas, and practice
According to the practices of the Buddhas,
And finally attain great enlightenment.
On the final stage of his physical existence,
He will obtain the thirty-two physical marks,
And become as beautiful and as wonderful
As a mountain of treasures.
The world of that Buddha
Will be the purest.
Anyone will be happy to see it.
That Buddha will save
Innumerable living beings
Of that world.
Many Bodhisattvas
In the world of that Buddha
Will be clever.
They will turn
The irrevocable wheel of the Dharma,
And adorn that world.
The Śrāvakas in that world also
Will be countless.
They will have the six supernatural powers,
Including the three major supernatural powers.
They will have the eight emancipations.
They will be exceedingly powerful and virtuous.
As many gods and men
As there are sands in the River Ganges
Will join their hands together
And listen to the words of that Buddha.
The duration of the life of that Buddha
Will be twelve small kalpas.
His right teachings will be preserved
For twenty small kalpas.
The counterfeit of his right teachings
Also will be preserved for twenty small kalpas.
Thereupon the World-Honored One said to the bhikṣus:
“Now I will tell you. This Great Kātyāyana[1] will make many offerings to eight hundred thousand millions of Buddhas, attend on them, respect them, and honor them in his future life. After the extinction of each of those Buddhas, he will erect a stūpa-mausoleum a thousand yojanas high, and five hundred yojanas wide and deep. He will make it of the seven treasures: gold, silver, lapis lazuli, shell, agate, pearl and ruby. He will offer flowers, necklaces, incense to apply to the skin, incense powder, incense to burn, canopies, banners and streamers to this stūpa-mausoleum. After that he will make the same offerings to two billions of Buddhas. Having made offerings to those Buddhas, he will complete the Way of Bodhisattvas, and become a Buddha called Jambunada-Gold-Light, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. [1]The ground [of his world] will be even, made of crystal, and adorned with jeweled trees. The roads will be marked off by ropes of gold, and wonderful flowers will cover the ground to purify it. Anyone will rejoice at seeing it. The four evil regions: hell, the region of hungry spirits, that of animals, and that of asuras, will not exist in that world. Many gods and men will live there. Śrāvakas and Bodhisattvas, many billions in number, also will live there to adorn that world. The duration of the life of that Buddha will be twelve small kalpas. His right teachings will be preserved for twenty small kalpas, and the counterfeit of his right teachings also will be preserved for twenty small kalpas.”
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Bhikṣus!
Listen with one mind!
What I say
Is true, not false.
This Kātyāyana
Will make
Wonderful offerings
To the Buddhas.
After the extinction of each of the Buddhas,
He will erect a stūpa of the seven treasures,
And offer flowers and incense to the śarīras
[Of the Buddha enshrined in the stūpa].
On the final stage of his physical existence,
He will obtain the wisdom of the Buddha
And attain perfect enlightenment.
His world will be pure.
He will save many billions of living beings.
All living beings
In the worlds of the ten quarters
Will make offerings to him.
No light will surpass
The light of that Buddha.
The name of that Buddha will be
Jambu [nada]-Gold-Light.
Innumerable Bodhisattvas and Śrāvakas
Will live in his world, and adorn that world.
They will have already eliminated
The bonds of existence.
Thereupon the World-Honored One said again to the great multitude:
“Now I will tell you. This Great Maudgalyāyana[1, 2, 3] will make various offerings to eight thousand Buddhas, respect them, and honor them. After the extinction of each of those Buddhas, he will erect a stūpa-mausoleum a thousand yojanas high, and five hundred yojanas wide and deep. He will make it of the seven treasures: gold, silver, lapis lazuli, shell, agate, pearl and ruby. He will offer flowers, necklaces, incense applicable to the skin, incense powder, incense to burn, canopies, banners and streamers to the stūpa-mausoleum. After that he will make the same offerings to two hundred billions of Buddhas. Then he will become a Buddha called Tamālapattra-candana-Fragrance, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One.[1, 2] The kalpa in which he will become that Buddha will be called Joyfulness; and his world, MindHappiness. The ground [of his world] will be even, made of crystal, adorned with jeweled trees, and purified with strewn flowers of pearls. Anyone will rejoice at seeing it. Innumerable gods, men, Bodhisattvas and Śrāvakas will live there. The duration of the life of that Buddha will be twenty-four small kalpas. His right teachings will be preserved for forty small kalpas, and the counterfeit of his right teachings also will be preserved for forty small kalpas.”
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
After he gives up his present existence,
This Great Maudgalyāyana, a disciple of mine,
Will see many Buddhas,
Many World-Honored Ones.
He will see eight thousand of them,
And then two hundred billions of them.
In order to attain
The enlightenment of the Buddha,
He will make offerings to them, and respect them.
He will perform brahma practices under those Buddhas,
And keep the teachings of those Buddhas
For innumerable kalpas.
After the extinction of each of those Buddhas,
He will erect a stūpa of the seven treasures.
There will be a long golden yasti
On the top of the stūpa.
He will offer flowers, incense and music
To the stūpa-mausoleum of the Buddha.
He will finally complete
The Way of Bodhisattvas,
And become a Buddha
Called Tamala [pattral-candana-Fragrance
In a world called
Mind-Happiness.
The duration of the life of that Buddha
Will be twenty-four [small] kalpas.
He will expound to gods and men
The enlightenment of the Buddha.
As many Śrāvakas as there are sands in the River Ganges
Will have the six supernatural powers,
Including the three major supernatural powers.
They will be exceedingly powerful and virtuous.
Innumerable Bodhisattvas also will live there.
They will be resolute in mind, and strenuous.
They will never falter
In seeking the wisdom of the Buddha.
After the extinction of that Buddha,
His right teachings
Will be preserved for forty small kalpas.
So will the counterfeit of them.
The five hundred disciples of mine
Are powerful and virtuous.
They also shall be assured
Of their future Buddhahood.
They will become Buddhas
In their future lives.
Chapter 7: The Parable of a Magic City
The Buddha said to the Bhikṣus:
“A countless, limitless, inconceivable, asaṃkhya number of kalpas ago, there lived a Buddha called Great-Universal-Wisdom-Excellence,[1, 2] the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. His world was called Well-Composed; and the kalpa in which he became that Buddha, Great-Form.[1, 2]
“Bhikṣus! It is a very long time since that Buddha passed away. Suppose someone smashed all the earth-particles of one thousand million Sumeru-worlds into ink-powder. Then he went to the east[, carrying the ink-powder with him]. He inked a dot as large as a particle of dust [with that ink-powder] on the world at a distance of one thousand worlds from his world. Then he went again and repeated the inking of a dot on the world at every distance of one thousand worlds until the ink-powder was exhausted. What do you think of this? Do you think that any mathematician or any disciple of a mathematician could count the number of the worlds [he went through]?” [1, 2]
“No, we do not, World-Honored One!”
“Bhikṣus! Now all the worlds he went through, whether they were inked or not, were smashed into dust. The number of the kalpas which have elapsed since that Buddha passed away is many hundreds of thousands of billions of asaṃkhyas larger than the number of the particles of the dust thus produced. Yet I remember [the extinction of] that Buddha by my power of insight as vividly as if he had passed away today.”[1, 2]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
According to my remembrance,
There lived a Buddha, an Honorable Biped,
Called Great-Universal-Wisdom-Excellence,
Countless kalpas ago.
Suppose someone smashed
All the earth-particles
Of one thousand million Sumeru-worlds
Into ink-powder.
He went, [carrying the ink-powder with him,]
And inked a dot as large as a particle of dust
On the world at a distance of one thousand worlds.
He repeated the inking until the ink-powder was exhausted.
Suppose the worlds
Through which he went,
Whether they were inked or not,
Were smashed into dust.
It is innumerable• kalpas,
More than the number
Of the particles of dust thus produced,
Since that Buddha passed away.
Bhikṣus, know this!
My wisdom is pure, wonderful,
Free from āsravas and from hindrance.
I know those who lived innumerable kalpas ago.
The Buddha said to the bhikṣus:
“The duration of the life of Great-Universal-Wisdom-Excellence Buddha was five hundred and forty billion nayuta kalpas. [Before he attained Buddhahood,] he sat at the place of enlightenment and defeated the army of Mara. He wished to attain Anuttara-samyak-saṃbodhi, but could not because the Dharma of the Buddhas had not yet come into his mind. He sat cross-legged without moving his mind and body for one to ten small kalpas. During all that time the Dharma of the Buddhas did not come into his mind.[1, 2, 3]
“[Before he sat at the place of enlightenment,] the Trāyastriṃs̒a Gods prepared him a lion-like seat a yojana high under the Bodhi tree so that he might be able to attain Anuttara-samyak-saṃbodhi on that seat. When he sat on that seat, the Brahman-heavenly-kings rained heavenly flowers on the area extending a hundred yojanas in all directions from that seat. From time to time withered flowers were blown away by fragrant winds and new flowers were rained down. [The Brahman-heavenly-kings] continued this offering to him for fully ten small kalpas. [After he attained Buddhahood also,] they continued raining flowers until he passed away.
“[When he sat on that seat,] the four heavenly-kings beat heavenly drums, and the other gods made heavenly music and offered it to him. They continued these offerings also for fully ten small kalpas. [After he attained Buddhahood also,] they continued these offerings until he passed away.
“Bhikṣus! At the end of the period of ten small kalpas, the Dharma of the Buddhas came into the mind of Great-UniversalWisdom-Excellence Buddha. Now he attained Anuttara-samyak-saṃbodhi. Before he left home, he had sixteen sons. The first son was called Accumulated-Wisdom. Each of the sons had various playthings. When the sons heard that their father had attained Anuttara-samyak-saṃbodhi, they gave up the playthings, left home, and came to that Buddha.[1]
“[When they were leaving home,] their mothers saw them off, weeping. Not only the wheel-turning-holy-king, who was their grandfather, but also one hundred ministers and hundreds of thousands of billions of subjects surrounded and followed the princes, wishing to come to the place of enlightenment, to see GreatUniversal-Wisdom-Excellence Tathāgata, to make offerings to that Buddha, respect him, honor him, and praise him.
“Having come [to that Buddha], the princes worshipped him at his feet with their heads, walked around him, joined their hands together towards him with all their hearts, looked up at the WorldHonored One, and praised him in gāthās:
In order to save all living beings,
You, the World-Honored One,
Who have great powers and virtues,
[Made efforts] for many hundreds of millions of years.
Now you have become a Buddha.
You have finally fulfilled your vows. Congratulations!
You, the World-Honored One, are exceptional.
When you were sitting,
You were quiet and peaceful.
You did not move your body, hands or feet
For ten small kalpas.
Your mind was tranquil, not distracted.
You have finally obtained tranquil extinction.
You now dwell peacefully in the Dharma-without-āsravas.
All living beings are suffering. Being blind, they have no leader. They do not know how to stop suffering, Or that they should seek emancipation. In the long night fewer people go to heaven, And more people go to the evil regions. They go from darkness to darkness, and do not hearOf the names of the Buddhas. [1]
You are the Most Honorable One.
You have obtained the peaceful
Dharma-without-āsravas.
Not only we but also all gods and men
Will be able to obtain the greatest benefit.
Therefore, we bow and devote ourselves to you,
The Most Honorable One.
“Thereupon the sixteen princes, having praised the Buddha with these gāthās, begged the World-Honored One to turn the wheel of the Dharma, saying, ‘World-Honored One! Expound the Dharma, and give peace and many benefits to gods and men out of your compassion towards them!’ They repeated this in gāthās:
You, the Hero of the World, are unequalled.
Adorned with the marks
Of one hundred merits,
You have obtained unsurpassed wisdom.
Expound the Dharma and save us
And other living beings of the world!
You know their desires, the merits they obtained,
And the karmas they did
In their previous existence.
Turn the wheel of the unsurpassed Dharma!
Day 10
Thereupon the World-Honored One, having understood the wishes of the great disciples, said to the bhikṣus:
“In his future life, this Subhūti[1] will see three hundred billion nayutas of Buddhas, make offerings to them, respect them, honor them, praise them, perform brahma practices, complete the Way of Bodhisattvas, and become a Buddha on the final stage of his physical existence. He will be called Beautiful-Form, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One.[1] The kalpa in which he will become that Buddha will be called Having-Treasures; and his world, Treasure-Born. The ground [of his world] will be even, made of crystal, adorned with jeweled trees, and devoid of mounds, pits, rubble, thorns and dirt. Jeweled flowers will cover the ground to purify it. The people of that world will live in buildings of wonderful treasures. His disciples in Śrāvakahood will be numberless, beyond calculation or comparison. The Bodhisattvas will be many thousands of billions of nayutas in number. The duration of the life of that Buddha will be twelve small kalpas. His right teachings will be preserved for twenty small kalpas. The counterfeit of his right teachings[1] will be preserved also for twenty small kalpas. That Buddha will always stay in the sky, expound the Dharma to the multitude, and save innumerable Bodhisattvas and Śrāvakas.[1]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Bhikṣus!
Now I will tell you.
Listen to me
With one mind!
Subhūti, a disciple of mine,
Will be able
To become a Buddha
Called Beautiful-Form.
He will make offerings
To many billions of Buddhas, and practice
According to the practices of the Buddhas,
And finally attain great enlightenment.
On the final stage of his physical existence,
He will obtain the thirty-two physical marks,
And become as beautiful and as wonderful
As a mountain of treasures.
The world of that Buddha
Will be the purest.
Anyone will be happy to see it.
That Buddha will save
Innumerable living beings
Of that world.
Many Bodhisattvas
In the world of that Buddha
Will be clever.
They will turn
The irrevocable wheel of the Dharma,
And adorn that world.
The Śrāvakas in that world also
Will be countless.
They will have the six supernatural powers,
Including the three major supernatural powers.
They will have the eight emancipations.
They will be exceedingly powerful and virtuous.
As many gods and men
As there are sands in the River Ganges
Will join their hands together
And listen to the words of that Buddha.
The duration of the life of that Buddha
Will be twelve small kalpas.
His right teachings will be preserved
For twenty small kalpas.
The counterfeit of his right teachings
Also will be preserved for twenty small kalpas.
Thereupon the World-Honored One said to the bhikṣus:
“Now I will tell you. This Great Kātyāyana[1] will make many offerings to eight hundred thousand millions of Buddhas, attend on them, respect them, and honor them in his future life. After the extinction of each of those Buddhas, he will erect a stūpa-mausoleum a thousand yojanas high, and five hundred yojanas wide and deep. He will make it of the seven treasures: gold, silver, lapis lazuli, shell, agate, pearl and ruby. He will offer flowers, necklaces, incense to apply to the skin, incense powder, incense to burn, canopies, banners and streamers to this stūpa-mausoleum. After that he will make the same offerings to two billions of Buddhas. Having made offerings to those Buddhas, he will complete the Way of Bodhisattvas, and become a Buddha called Jambunada-Gold-Light, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. [1]The ground [of his world] will be even, made of crystal, and adorned with jeweled trees. The roads will be marked off by ropes of gold, and wonderful flowers will cover the ground to purify it. Anyone will rejoice at seeing it. The four evil regions: hell, the region of hungry spirits, that of animals, and that of asuras, will not exist in that world. Many gods and men will live there. Śrāvakas and Bodhisattvas, many billions in number, also will live there to adorn that world. The duration of the life of that Buddha will be twelve small kalpas. His right teachings will be preserved for twenty small kalpas, and the counterfeit of his right teachings also will be preserved for twenty small kalpas.”
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Bhikṣus!
Listen with one mind!
What I say
Is true, not false.
This Kātyāyana
Will make
Wonderful offerings
To the Buddhas.
After the extinction of each of the Buddhas,
He will erect a stūpa of the seven treasures,
And offer flowers and incense to the śarīras
[Of the Buddha enshrined in the stūpa].
On the final stage of his physical existence,
He will obtain the wisdom of the Buddha
And attain perfect enlightenment.
His world will be pure.
He will save many billions of living beings.
All living beings
In the worlds of the ten quarters
Will make offerings to him.
No light will surpass
The light of that Buddha.
The name of that Buddha will be
Jambu [nada]-Gold-Light.
Innumerable Bodhisattvas and Śrāvakas
Will live in his world, and adorn that world.
They will have already eliminated
The bonds of existence.
Thereupon the World-Honored One said again to the great multitude:
“Now I will tell you. This Great Maudgalyāyana[1, 2, 3] will make various offerings to eight thousand Buddhas, respect them, and honor them. After the extinction of each of those Buddhas, he will erect a stūpa-mausoleum a thousand yojanas high, and five hundred yojanas wide and deep. He will make it of the seven treasures: gold, silver, lapis lazuli, shell, agate, pearl and ruby. He will offer flowers, necklaces, incense applicable to the skin, incense powder, incense to burn, canopies, banners and streamers to the stūpa-mausoleum. After that he will make the same offerings to two hundred billions of Buddhas. Then he will become a Buddha called Tamālapattra-candana-Fragrance, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One.[1, 2] The kalpa in which he will become that Buddha will be called Joyfulness; and his world, MindHappiness. The ground [of his world] will be even, made of crystal, adorned with jeweled trees, and purified with strewn flowers of pearls. Anyone will rejoice at seeing it. Innumerable gods, men, Bodhisattvas and Śrāvakas will live there. The duration of the life of that Buddha will be twenty-four small kalpas. His right teachings will be preserved for forty small kalpas, and the counterfeit of his right teachings also will be preserved for forty small kalpas.”
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
After he gives up his present existence,
This Great Maudgalyāyana, a disciple of mine,
Will see many Buddhas,
Many World-Honored Ones.
He will see eight thousand of them,
And then two hundred billions of them.
In order to attain
The enlightenment of the Buddha,
He will make offerings to them, and respect them.
He will perform brahma practices under those Buddhas,
And keep the teachings of those Buddhas
For innumerable kalpas.
After the extinction of each of those Buddhas,
He will erect a stūpa of the seven treasures.
There will be a long golden yasti
On the top of the stūpa.
He will offer flowers, incense and music
To the stūpa-mausoleum of the Buddha.
He will finally complete
The Way of Bodhisattvas,
And become a Buddha
Called Tamala [pattral-candana-Fragrance
In a world called
Mind-Happiness.
The duration of the life of that Buddha
Will be twenty-four [small] kalpas.
He will expound to gods and men
The enlightenment of the Buddha.
As many Śrāvakas as there are sands in the River Ganges
Will have the six supernatural powers,
Including the three major supernatural powers.
They will be exceedingly powerful and virtuous.
Innumerable Bodhisattvas also will live there.
They will be resolute in mind, and strenuous.
They will never falter
In seeking the wisdom of the Buddha.
After the extinction of that Buddha,
His right teachings
Will be preserved for forty small kalpas.
So will the counterfeit of them.
The five hundred disciples of mine
Are powerful and virtuous.
They also shall be assured
Of their future Buddhahood.
They will become Buddhas
In their future lives.
Chapter 7: The Parable of a Magic City
The Buddha said to the Bhikṣus:
“A countless, limitless, inconceivable, asaṃkhya number of kalpas ago, there lived a Buddha called Great-Universal-Wisdom-Excellence,[1, 2] the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. His world was called Well-Composed; and the kalpa in which he became that Buddha, Great-Form.[1, 2]
“Bhikṣus! It is a very long time since that Buddha passed away. Suppose someone smashed all the earth-particles of one thousand million Sumeru-worlds into ink-powder. Then he went to the east[, carrying the ink-powder with him]. He inked a dot as large as a particle of dust [with that ink-powder] on the world at a distance of one thousand worlds from his world. Then he went again and repeated the inking of a dot on the world at every distance of one thousand worlds until the ink-powder was exhausted. What do you think of this? Do you think that any mathematician or any disciple of a mathematician could count the number of the worlds [he went through]?” [1, 2]
“No, we do not, World-Honored One!”
“Bhikṣus! Now all the worlds he went through, whether they were inked or not, were smashed into dust. The number of the kalpas which have elapsed since that Buddha passed away is many hundreds of thousands of billions of asaṃkhyas larger than the number of the particles of the dust thus produced. Yet I remember [the extinction of] that Buddha by my power of insight as vividly as if he had passed away today.”[1, 2]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
According to my remembrance,
There lived a Buddha, an Honorable Biped,
Called Great-Universal-Wisdom-Excellence,
Countless kalpas ago.
Suppose someone smashed
All the earth-particles
Of one thousand million Sumeru-worlds
Into ink-powder.
He went, [carrying the ink-powder with him,]
And inked a dot as large as a particle of dust
On the world at a distance of one thousand worlds.
He repeated the inking until the ink-powder was exhausted.
Suppose the worlds
Through which he went,
Whether they were inked or not,
Were smashed into dust.
It is innumerable• kalpas,
More than the number
Of the particles of dust thus produced,
Since that Buddha passed away.
Bhikṣus, know this!
My wisdom is pure, wonderful,
Free from āsravas and from hindrance.
I know those who lived innumerable kalpas ago.
The Buddha said to the bhikṣus:
“The duration of the life of Great-Universal-Wisdom-Excellence Buddha was five hundred and forty billion nayuta kalpas. [Before he attained Buddhahood,] he sat at the place of enlightenment and defeated the army of Mara. He wished to attain Anuttara-samyak-saṃbodhi, but could not because the Dharma of the Buddhas had not yet come into his mind. He sat cross-legged without moving his mind and body for one to ten small kalpas. During all that time the Dharma of the Buddhas did not come into his mind.[1, 2, 3]
“[Before he sat at the place of enlightenment,] the Trāyastriṃs̒a Gods prepared him a lion-like seat a yojana high under the Bodhi tree so that he might be able to attain Anuttara-samyak-saṃbodhi on that seat. When he sat on that seat, the Brahman-heavenly-kings rained heavenly flowers on the area extending a hundred yojanas in all directions from that seat. From time to time withered flowers were blown away by fragrant winds and new flowers were rained down. [The Brahman-heavenly-kings] continued this offering to him for fully ten small kalpas. [After he attained Buddhahood also,] they continued raining flowers until he passed away.
“[When he sat on that seat,] the four heavenly-kings beat heavenly drums, and the other gods made heavenly music and offered it to him. They continued these offerings also for fully ten small kalpas. [After he attained Buddhahood also,] they continued these offerings until he passed away.
“Bhikṣus! At the end of the period of ten small kalpas, the Dharma of the Buddhas came into the mind of Great-UniversalWisdom-Excellence Buddha. Now he attained Anuttara-samyak-saṃbodhi. Before he left home, he had sixteen sons. The first son was called Accumulated-Wisdom. Each of the sons had various playthings. When the sons heard that their father had attained Anuttara-samyak-saṃbodhi, they gave up the playthings, left home, and came to that Buddha.[1]
“[When they were leaving home,] their mothers saw them off, weeping. Not only the wheel-turning-holy-king, who was their grandfather, but also one hundred ministers and hundreds of thousands of billions of subjects surrounded and followed the princes, wishing to come to the place of enlightenment, to see GreatUniversal-Wisdom-Excellence Tathāgata, to make offerings to that Buddha, respect him, honor him, and praise him.
“Having come [to that Buddha], the princes worshipped him at his feet with their heads, walked around him, joined their hands together towards him with all their hearts, looked up at the WorldHonored One, and praised him in gāthās:
In order to save all living beings,
You, the World-Honored One,
Who have great powers and virtues,
[Made efforts] for many hundreds of millions of years.
Now you have become a Buddha.
You have finally fulfilled your vows. Congratulations!
You, the World-Honored One, are exceptional.
When you were sitting,
You were quiet and peaceful.
You did not move your body, hands or feet
For ten small kalpas.
Your mind was tranquil, not distracted.
You have finally obtained tranquil extinction.
You now dwell peacefully in the Dharma-without-āsravas.
All living beings are suffering. Being blind, they have no leader. They do not know how to stop suffering, Or that they should seek emancipation. In the long night fewer people go to heaven, And more people go to the evil regions. They go from darkness to darkness, and do not hearOf the names of the Buddhas. [1]
You are the Most Honorable One.
You have obtained the peaceful
Dharma-without-āsravas.
Not only we but also all gods and men
Will be able to obtain the greatest benefit.
Therefore, we bow and devote ourselves to you,
The Most Honorable One.
“Thereupon the sixteen princes, having praised the Buddha with these gāthās, begged the World-Honored One to turn the wheel of the Dharma, saying, ‘World-Honored One! Expound the Dharma, and give peace and many benefits to gods and men out of your compassion towards them!’ They repeated this in gāthās:
You, the Hero of the World, are unequalled.
Adorned with the marks
Of one hundred merits,
You have obtained unsurpassed wisdom.
Expound the Dharma and save us
And other living beings of the world!
You know their desires, the merits they obtained,
And the karmas they did
In their previous existence.
Turn the wheel of the unsurpassed Dharma!
Day 11
The Buddha said to the bhikṣus:
“When Great-Universal-Wisdom-Excellence Buddha attained Anuttara-samyak-saṃbodhi, five hundred billion Buddha-worlds in each of the ten quarters quaked in the six ways, and all those worlds, including those intercepted from the brilliant rays of light of the sun and the moon by the neighboring worlds, were illumined [by great rays of light], and the living beings of those worlds were able to see each other for the first time. They said to each other, ‘How did you appear so suddenly?’ The palaces of the gods of those worlds, including the palace of Brahmans, also quaked in the six ways. The great rays of light which illumined all those worlds were brighter than the rays of light emitted by those gods.[1, 2, 3, 4, 5]
“The palaces of the Brahman-heavenly[-kings] of the five hundred billion worlds in the east were illumined twice as brightly as ever. The Brahman-heavenly-kings [of those worlds] each thought, ‘My palace has never been illumined so brightly before. Why is that?’ They visited each other and discussed the reason. There was a great Brahman-heavenly-king called All-Saving among them. He said to the other Brahmans in gāthās:
Why are our palaces illumined
More brightly than ever?
Let us find [the place]
[From where this light has come].[1, 2]
Did a god of great virtue or a Buddha
Appear somewhere in the universe?
This great light illumines
The worlds of the ten quarters.
“Thereupon the Brahman-heavenly-kings of the five hundred billion worlds went to the west, carrying flower-plates filled with heavenly flowers, in order to find [the place from where the light had come]. Their palaces also moved as they went.[1] They [reached the Well-Composed World and] saw that GreatUniversal-Wisdom-Excellence Tathāgata was sitting on the lionlike seat under the Bodhi-tree at the place of enlightenment, surrounded respectfully by gods, dragon-kings, gandharvas, kiṃnaras, mahoragas, men and nonhuman beings. They also saw that the sixteen princes were begging the Buddha to turn the wheel of the Dharma.[1] Thereupon the Brahman-heavenlykings worshipped the Buddha with their heads, walked around him a hundred thousand times, and strewed heavenly flowers to him. The strewn flowers were heaped up to the height of Mt. Sumeru. The Brahman-heavenly-kings offered flowers also to the ten-yojana-tall Bodhi-tree of the Buddha. Having offered flowers, they offered their palaces to the Buddha, saying, ‘We offer these palaces to you. Receive them and benefit us out of your compassion towards us!'[1] In the presence of the Buddha, they simultaneously praised him in gāthās with all their hearts:
You, the World-Honored One, are exceptional.
It is difficult to meet you.
You have innumerable merits.
You are saving all living beings.
As the great teacher of gods and men,
You are benefiting all living beings
Of the worlds of the ten quarters
Out of your compassion towards them.
We have come here from five hundred billion worlds.
We gave up the pleasure
Of deep dhyāna-concentration
Because we wished to make offerings to you.
Our palaces are beautifully adorned
Because we accumulated merits in our previous existence.
We offer [these palaces] to you.
Receive them out of your compassion towards us! [1]
“Thereupon the Brahman-heavenly-kings, having praised the Buddha with these gāthās, said, ‘World-Honored One! Turn the wheel of the Dharma and save all living beings! Open the Way to Nirvāṇa!’ They simultaneously said in a gāthā with all their hearts:
Hero of the World,
Most Honorable Biped!
Expound the Dharma!
Save the suffering beings
By the power of your great compassion!
“Thereupon Great-Universal-Wisdom-Excellence Tathāgata gave his tacit consent to their appeal.
“Bhikṣus! The great Brahman-[heavenly-]kings of the five hundred billion worlds in the southeast, who saw their palaces illumined more brightly than ever, danced with joy. They also wondered why [their palaces were so illumined]. They visited each other and discussed the reason. There was a great Brahman-heavenly-king called Great-Compassion among them. He said to the other Brahmans in gāthās:
Why is it
That we see this light?
Our palaces are illumined
More brightly than ever.
Did a god of great virtue or a Buddha
Appear somewhere in the universe?
We have never seen this [light] before.
Let us do our best to find [the reason].[1[2]]
Let us go even to the end of one thousand billion worlds,
And find the place from where this light has come.
A Buddha may have appeared somewhere in the universe
In order to save the suffering beings. [1, 2]
“Thereupon the Brahman-heavenly-kings of the five hundred billion [ worlds] went to the northwest, carrying flower-plates filled with heavenly flowers, in order to find [the place from where the light had come]. Their palaces also moved as they went. They [reached the Well-Composed World and] saw that Great-Universal-Wisdom-Excellence Tathāgata was sitting on the lion-like seat under the Bodhi tree of the place of enlightenment, surrounded respectfully by gods, dragon-kings, gandharvas, kiṃnaras, mahoragas, men, and nonhuman beings. They also saw that the sixteen princes were begging the Buddha to turn the wheel of the Dharma.[1] Thereupon the Brahman-heavenly-kings worshipped the Buddha with their heads, walked around him a hundred thousand times, and strewed heavenly flowers to him. The strewn flowers were heaped up to the height of Mt. Sumeru. The Brahman-heavenly-kings offered flowers also to the Bodhi-tree of the Buddha. Having offered flowers, they offered their palaces to the Buddha, saying, ‘We offer these palaces to you.[1] Receive them and benefit us out of your compassion towards us!’ In the presence of the Buddha, they simultaneously praised him in gāthās with all their hearts:
Saintly Master, God of Gods!
Your voice is as sweet as a kalavinka’s.
You have compassion towards all living beings.
We now bow before you.
You, the World-Honored One, are exceptional.
You appear only once in a very long time.
No Buddha has appeared
For the past one hundred and eighty kalpas.
The three evil regions are crowded;
And the living beings in heaven, decreasing.
Now you have appeared in this world
And become the eye of all living beings.
As their refuge, you are saving them.
As their father, you are benefiting them
Out of your compassion towards them.
We are now able to see you
Because we accumulated merits
In our previous existence.
“Thereupon the Brahman-heavenly-kings, having praised the Buddha with these gāthās, said, ‘World-Honored One! Turn the wheel of the Dharma and save all living beings out of your compassion towards them!’ Then they simultaneously said in gāthās with all their hearts:
Great Saint, turn the wheel of the Dharma
And reveal the reality of all things!
Save the suffering beings
And cause them to have great joy!
“Thereupon Great-Universal-Wisdom-Excellence Tathāgata gave his tacit consent to their appeal.
“Bhikṣus! The great Brahman-[heavenly-]kings of the five hundred billion worlds in the south, who saw their palaces illumined more brightly than ever, also danced with joy. They wondered why [their palaces were so illumined]. They visited each other and discussed the reason, saying, ‘Why are our palaces illumined so brightly?’ There was a great Brahman-heavenlyking called Wonderful-Dharma among them. He said to the other Brahmans in gāthās:
Our palaces are illumined so brightly.
There must be some reason.
Let us find [the place]
[From where the light has come].[1, 2]
We have never seen this [light]
For the past one hundred thousand kalpas.
Did a god of great virtue or a Buddha appear
Somewhere in the universe?
“Thereupon the Brahman-heavenly-kings of the five hundred billion [worlds] went to the north, carrying flower-plates filled with heavenly flowers, in order to find [the place from where the light had come]. Their palaces also moved as they went. They [reached the Well-Composed World and] saw that GreatUniversal-Wisdom-Excellence Tathāgata was sitting on the lionlike seat under the Bodhi-tree of the place of enlightenment, surrounded respectfully by gods, dragon-kings, gandharvas, kiṃnaras, mahoragas, men and nonhuman beings. They also saw that the sixteen princes were begging the Buddha to turn the wheel of the Dharma.[1] They worshipped the Buddha with their heads, walked around him a hundred thousand times, and strewed heavenly flowers to him. The strewn flowers were heaped up to the height of Mt. Sumeru. The Brahman-heavenly-king offered flowers also to the Bodhi-tree of the Buddha. Having offered flowers, they offered their palaces to the Buddha, saying, ‘We offer these palaces to you.[1] Receive them and benefit us out of your compassion towards us!’ In the presence of the Buddha, they simultaneously praised him in gāthās with all their hearts:
It is difficult to see a World-Honored One.
You, the World-Honored One, eliminated all illusions.
We have not seen a World-Honored One
For the past one hundred and thirty kalpas.
Send the rain of the Dharma
On the hungry and thirsty beings!
Possessor of immeasurable wisdom,
We have never seen anyone wiser than you.
You are as rare as an udumbara-flower.
Now we have met you today.
Our palaces are beautifully adorned
With your light.
World-Honored One, receive them
Out of your great compassion towards us!
“Thereupon the Brahman-heavenly-kings, having praised the Buddha with these gāthās, said, ‘World-Honored One! Turn the wheel of the Dharma so that Mara, Brahman, the other gods, śramaṇas, and brahmanas of the world may be peaceful, and that they may be saved!’ They simultaneously praised the Buddha in gāthās with all their hearts:
Most Honorable of Gods and Men!
Turn the wheel of the unsurpassed Dharma,
Beat the drum of the Great Dharma,
Blow the conch-shell horn of the Great Dharma,
Send the rain of the Great Dharma,
And save innumerable living beings!
Devoting ourselves to you, we beg you.
Resound your profound teaching!
“Thereupon Great-Universal-Wisdom-Excellence Tathāgata gave his tacit consent to their appeal.
“The great Brahman-[heavenly-]kings of the five hundred billion worlds in the southwest, west, northwest, north, northeast, and nadir also did the same. The great Brahman-heavenly-kings of the five hundred billion worlds in the zenith, who saw their palaces illumined more brightly than ever, also danced with joy. They wondered why [their palaces were so illumined]. They visited each other and discussed the reason, saying, ‘Why are our palaces illumined so brightly?'[1] There was a great Brahmanheavenly-king called Sikhin among them. He said to the other Brahmans in gāthās:
Our palaces are adorned
More brightly than ever.
Why are they illumined
By this powerful light?
We have never seen nor heard
Of such a wonderful thing as this before.
Did a god of great virtue or a Buddha appear
Somewhere in the universe?
“Thereupon the Brahman-heavenly-kings of the five hundred billion [worlds] went down, carrying flower-plates filled with heavenly flowers, in order to find [the place from where the light had come]. Their palaces also moved as they went. They [reached the Well-Composed World and] saw that Great-UniversalWisdom-Excellence Tathāgata was sitting on the lion-like seat under the Bodhi-tree of the place of enlightenment, surrounded respectfully by gods, dragon-kings, gandharvas, kiṃnaras, mahoragas, men and non-human beings. They also saw that the sixteen princes were begging the Buddha to turn the wheel of the Dharma.[1] They worshipped the Buddha with their heads, walked around him a hundred thousand times, and strewed heavenly flowers to him. The strewn flowers were heaped up to the height of Mt. Sumeru. The Brahman-heavenly-kings offered flowers also to the Bodhi-tree of the Buddha. Having offered flowers, they offered their palaces to the Buddha, saying, ‘We offer these palaces to you.[1] Receive them and benefit us out of your compassion towards us!’ In the presence of the Buddha, they simultaneously praised him in gāthās with all their hearts:
The All-Knower, the Most Honorable One of Gods and Men,
Opens the gate of the teachings as sweet as nectar,
And saves all living beings
Out of his compassion towards them.
There has been no Buddha
For the past innumerable kalpas.
Before you appeared,
The worlds of the ten quarters were dark.
The living beings in the three evil regions
And asuras are increasing.
The living beings in heaven are decreasing.
Many fall into the evil regions after their death.
They do not hear the Dharma from a Buddha
Because they did evils,
Their appearances are getting worse;
And their power and wisdom, decreasing.
Because they did sinful karmas,
They lose pleasures and the memory of pleasures.
They are attached to wrong views.
They do not know how to do good.
They are not taught by a Buddha;
Therefore, they fall into the evil regions.
Now you have appeared for the first time after a long time,
And become the eyes of the world.
You have appeared in this world
Out of your compassion towards all living beings,
And finally attained perfect enlightenment.
We are very glad.
All the others also rejoice at seeing you,
Whom they have never seen before.
Our palaces are beautifully adorned
With your light.
We offer them to you.[1]
Receive them out of your compassion towards us!
May the merits we have accumulated by this offeringBe distributed among all living beings,And may we and all other living beingsAttain the enlightenment of the Buddha![1, 2,3, 4, 5, 5]
Day 12
“Thereupon the Brahman-heavenly-kings of the five hundred billion [worlds], having praised the Buddha with these gāthās, said to him, ‘World-Honored One! Turn the wheel of the Dharma so that all living beings may be peaceful, and that they may be saved!’ They said in gāthās:
World-Honored One, turn the wheel of the Dharma,
Beat the drum of the Dharma as sweet as nectar,
Save the suffering beings,
And show them the way to Nirvāṇa!
Assent to our appeal!
You studied the Dharma for innumerable kalpas.
Expound it with your exceedingly wonderful voice
Out of your compassion towards us!
“Thereupon Great-Universal-Wisdom-Excellence Tathāgata, having assented to the appeals made by the Brahman-heavenlykings of the words of the ten quarters and also by the sixteen princes, turned the wheel of the teaching [of the four truths] three times, making twelve proclamations altogether.[1] The wheel of this teaching could not be turned by any other one in the world, be he a śramaṇas, a brahmana, a god, Mara or Brahman. The Buddha said, ‘This is suffering. This is the cause of suffering. This is extinction of suffering. This is the Way to extinction of suffering.'[1, 2]
“Then he expounded the teaching of the twelve causes, saying, ‘Ignorance causes predisposition. Predisposition causes consciousness. Consciousness causes name-and-form. Nameand-form causes the six sense organs. The six sense organs cause impression. Impression causes feeling. Feeling causes craving. Craving causes grasping. Grasping causes existence. Existence causes birth. Birth causes aging-and-death, grief, sorrow, suffering and lamentation. When ignorance is eliminated, predisposition is eliminated. When predisposition is eliminated, consciousness is eliminated. When consciousness is eliminated, name-and-form is eliminated. When name-and-form is eliminated, the six sense organs are eliminated. When the six sense organs are eliminated, impression is eliminated. When impression is eliminated, feeling is eliminated. When feeling is eliminated, craving is eliminated. When craving is eliminated, grasping is eliminated. When grasping is eliminated, existence is eliminated. When existence is eliminated, birth is eliminated. When birth is eliminated, aging-and-death, grief, sorrow, suffering and lamentation are eliminated.’
“When the Buddha expounded these teachings to the great multitude of gods and men, six hundred billion nayuta men emancipated themselves from āsravas, and obtained profound and wonderful dhyāna-concentrations, the six supernatural powers including the three major supernatural powers, and the eight emancipations because they gave up wrong views. At his second, third and fourth expoundings of these teachings also, thousands of billions of nayutas of living beings, that is, as many living beings as there are sands in the River Ganges, emancipated themselves from āsravas because they gave up wrong views. [They became Śrāvakas.] Those who became Śrāvakas thereafter were also innumerable, uncountable.
“The sixteen princes were young boys at that time. They renounced the world and became śramaṇeras. Their sense organs were keen; and their wisdom, bright. They had already made offerings to hundreds of thousands of billions of Buddhas, performed brahma practices, and sought Anuttara-samyak-saṃbodhi in their previous existence. They said to the Buddha simultaneously, ‘World-Honored One! All these Śrāvakas of great virtue, many thousands of billions in number, have already done [what they should do]. World-Honored One! Expound to us the teaching of Anuttara-samyak-saṃbodhi! If we hear that teaching, we will study and practice it. World-Honored One! We wish to have the insight of the Tathāgata. You know what we have deep in our minds.'[1]
“Seeing the sixteen princes having renounced the world, eight billion followers of the wheel-turning-holy-king begged the king to allow them to do the same. He conceded to them immediately.
“The Buddha assented to the appeal of the śramaṇeras, but it was twenty thousand kalpas afterwards that he expounded to the four kinds of devotees the sūtra of the Great Vehicle called the ‘Lotus Flower of the Wonderful Dharma, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas.'[1]
“When the Buddha completed the expounding of this sūtra, the sixteen śramaṇeras kept, recited and understood this sūtra in order to attain Anuttara-samyak-saṃbodhi. The sixteen śramaṇeras, [ who were] Bodhisattvas, received this sūtra by faith. Some Śrāvakas understood it by faith, but the other Śrāvakas and other living beings, thousands of billions in number, doubted it.[1, 2]
“It took the Buddha eight thousand kalpas to complete the expounding of this sūtra. During that time he did not take a rest. Having completed the expounding of this sūtra, the Buddha entered a quiet room and practiced dhyāna-concentration for eighty-four thousand kalpas. Seeing him practicing dhyāna-concentration quietly in the room, the sixteen Bodhisattvasramaneras each sat on a seat of the Dharma, expounded the Sūtra of the Lotus Flower of the Wonderful Dharma to the four kinds of devotees for eighty-four thousand kalpas, and saved six hundred billion nayutas of living beings, that is, as many living beings as there are sands in the River Ganges. They showed them the Way, taught them, benefited them, caused them to rejoice and to aspire for Anuttara-samyak-saṃbodhi.[1, 2]
“Having practised dhyāna-concentration for eighty-four thousand kalpas, the Buddha emerged from his samadhi, came back to his seat of the Dharma, sat quietly, and said to the great multitude, ‘These sixteen Bodhisattva-śramaṇeras are rare. Their sense organs are keen; and their wisdom, bright. In their previous existence, they already made offerings to many hundreds of thousands of billions of Buddhas, performed brahma practices under those Buddhas, kept the wisdom of those Buddhas, showed it to the living beings [of the worlds of those Buddhas], and caused them to enter into it. All of you! Approach these [Bodhisattvasramaneras] from time to time and make offerings to them! Why is that? It is because anyone, be he a Śrāvaka or a Pratyekabuddha or a Bodhisattva, who believes this sūtra expounded by these sixteen Bodhisattvas, keeps it, and does not slander it, will be able to attain Anuttara-samyak-saṃbodhi, that is, the wisdom of the Tathāgata.'”
The Buddha said to the bhikṣus:
“These sixteen Bodhisattvas willingly expounded the Sūtra of the Lotus Flower of the Wonderful Dharma.[1] Each of them taught six hundred billion nayutas of living beings, that is, as many living beings as there are sands in the River Ganges. Those living beings were always accompanied by the Bodhisattva[, by whom they were taught,] in their consecutive existences. [In each of their consecutive existences,] they heard the Dharma from him, and understood it by faith. By the merits [they had thus accumulated], they were given a privilege to see four billion Buddhas, that is, four billion WorldHonored Ones. They have not yet seen all of them.
“Bhikṣus! Now I will tell you. The sixteen śramaṇeras, who were the disciples of that Buddha, have already attained Anuttara-samyak-saṃbodhi. They now expound the Dharma in the worlds of the ten quarters. They have many hundreds of thousands of billions of attendants consisting of Bodhisattvas and Śrāvakas. Two of the śramaṇeras are now Buddhas in the east. One of them is called Akṣobha. He is in the World of Joy. The other is called Sumeru-Peak. Another couple of the śramaṇeras are now Buddhas in the southeast, called Lion-Voice and Lion-Form. Another couple of them are now Buddhas in the south, called Sky-Dwelling and Eternal-Extinction. Another couple of them are now Buddhas in the southwest, called Emperor-Form and Brahma-Form. Another couple of them are now Buddhas in the west, called Amitayus and Saving-All-Worlds-From-Suffering. Another couple of them are now Buddhas in the northwest, called TamalapattracandanaFragrance-Supernatural-Power and Sumeru-Form. Another couple of them are now Buddhas in the north, called Cloud-Freedom and Cloud-Freedom-King. One of the remaining two is now a Buddha in the northeast called Eliminating-Fear-Of-All-Worlds. The other one, that is, the sixteenth śramaṇera is I, Śākyamuni Buddha. I attained Anuttara-samyak-saṃbodhi in this Saha-World.[1, 2, 3]
“Bhikṣus! When we were śramaṇeras, we each taught many hundreds of thousands of billions of living beings, that is, as many living beings as there are sands in the River Ganges. Those living beings who followed me, heard the Dharma from me in order to attain Anuttara-samyak-saṃbodhi. Some of them are still in Śrāvakahood. I now teach them the Way to Anuttara-samyak-saṃbodhi. They will be able to enter the Way to Buddhahood by my teaching, but not immediately because the wisdom of the Tathāgata is difficult to believe and difficult to understand. Those living beings as many as there are sands in the River Ganges, whom I taught [ when I was a śramaṇera], included you bhikṣus and those who will be reborn as my disciples in Śrāvakahood after my extinction.[1, 2] My disciples who do not hear this sūtra or know the practices of Bodhisattvas, after my extinction will make a conception of extinction by the merits they will have accumulated by themselves, and enter into Nirvāṇa as they conceive it. At that time I shall be a Buddha of another name in another world. Those who will enter into Nirvāṇa as they conceive it will be able [to be reborn] in the world I shall live in, seek the wisdom of the Buddha, and hear this sūtra. They will be able to attain [true] extinction only by the Vehicle of the Buddha in that world because there is no other vehicle except when the Tathāgatas expound the Dharma with expedients.[1, 2]
“Bhikṣus! I will collect Bodhisattvas and Śrāvakas and expound this sūtra to them when I realize that the time of my Nirvāṇa is drawing near, that the living beings have become pure in heart, that they can understand the truth of the Void by firm faith, and that they have already entered deep into dhyāna-concentration. No one in the world can attain [true] extinction by the two vehicles. [True] extinction can be attained only by the One Buddha-Vehicle.
“Bhikṣus, know this! I can enter skillfully deep into the natures of all living beings. Because I saw that they wished to hear the teachings of the Lesser Vehicle and that they were deeply attached to the five desires, I expounded the teaching of Nirvāṇa to them. When they heard that teaching, they received it by faith.[1]
“I will tell you a parable.[1, 2, 3, 4, 5, 6, 7, 8] Once upon a time there was a dangerous, bad road five hundred yojanas long. It was so fearful that no men lived in the neighborhood. Now many people wished to pass through this road in order to reach a place of treasures. They were led by a man, clever, wise, and well informed of the conditions of the dangerous road. He took them along this dangerous road, but halfway the people got tired of walking. They said to him, ‘We are tired out. We are also afraid of the danger of this road. We cannot go a step farther. Our destination is still far off. We wish to go back.'[1, 2]
“The leader, who knew many expedients, thought, ‘What a pity!
They wish to go back without getting great treasures.’ Having thought this, he expediently made a city by magic at a distance of three hundred yojanas from the starting-point of this dangerous road. He said to them, ‘Do not be afraid! Do not go back! You can stay in that great city, and do anything you like. If you enter that city, you will be peaceful. If you go on afterwards and reach the place of treasures, then you can go home.’ [1]
“Thereupon the worn-out people had great joy. They said, ‘We have never had such joy as this before. Now we shall be able to get off this bad road and become peaceful.’
“Then they made their way forward and entered the magic city.
They felt peaceful, thinking that they had already passed [through the bad road]. Seeing that they had already had a rest and relieved their fatigue, the leader caused the city to disappear, and said to them, ‘Now the place of treasures is near. I made this city by magic in order to give you a rest.’
“Bhikṣus! I, the Tathāgata, am like the leader. I am your great leader. I know that the bad road, which is made of birth-and-death and illusions, is dangerous and long, and that we should pass through it and get off it. If you had heard only of the One Vehicle of the Buddha, you would not have wished to see or approach the Buddha, but would have thought, ‘The Way to Buddhahood is too long for us to pass through unless we make painstaking efforts for a long time.’
“I knew that you were mean and timid. In order to give you a rest halfway, I expounded expediently to you the teaching of Nirvāṇa by the two vehicles. To those who attained the two [ vehicles], I say, ‘You have not yet done all that you should do. You are near the wisdom of the Buddha. Think it over and consider it! The Nirvāṇa you attained is not true. I divided the One Vehicle of the Buddha into three only expediently.’[1, 2]
“I say this just as the leader, who saw that his party had had a rest in the great city which he had made by magic in order to give them a rest, said to them, ‘The place of treasures is near. This city was not true. I made it by magic.”‘
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās;
Great-Universal-Wisdom-Excellence Buddha sat
At the place of enlightenment for ten [small] kalpas.
He could not attain the enlightenment of the Buddha
Because the Dharma of the Buddhas had not yet come into his mind.
The gods, dragon-kings,
And asuras rained down
Heavenly flowers,
And offered them to him.
The gods beat heavenly drums,
And made many kinds of music.
Withered flowers were swept away by fragrant winds;
And fresh and beautiful flowers were rained down.
After the ten small kalpas elapsed,[1]
He attained the enlightenment of the Buddha.
The gods and men of the world
Felt like dancing with joy.
Surrounded by their followers,
Thousands of billions in number,
The sixteen sons of that Buddha
Came to him.
Worshipping the feet of the Buddha with their heads,
They begged him to turn the wheel of the Dharma, saying:
“Lion-like Saint! Send the rain of the Dharma
On us and on all others also!”
It is difficult to meet a World-Honored One.
He appears only once in a very long time.
When he appears, he causes all the worlds to quake
In order to awaken all living beings.
The palaces of the Brahmans
Of five hundred billion worlds in the east
Were illumined
More brightly than ever.
Traveling to find [the place from where the light had come],
The Brahmans of those worlds came to that Buddha.
They strewed flowers and offered them to him.
They also offered their palaces.
They praised him with gāthās,
And begged him to turn the wheel of the Dharma.
The Buddha sat in silence although he was begged
Because he knew that the time was not yet ripe for that.
The Brahmans came also from the three other quarters,
From the four intermediate quarters, zenith, and nadir.
They strewed flowers, offered their palaces,
And begged the Buddha to turn the wheel of the Dharma, saying:
“It is difficult to meet you.
Open the gate of the teachings as sweet as nectar
Out of your great compassion towards us,
And turn the wheel of the unsurpassed Dharma!”
Assenting to their appeal,
The World-Honored One of Immeasurable Wisdom
Expounded the various teachings, that is,
The four truths and the twelve causes, saying:
“All the causes, from ignorance to aging-and-death,
Rise one after another.
You should know
All these illusions.”
When he expounded these teachings,
Sixty quadrillions of living beings
Eliminated sufferings,
And became Arhats.
At his second expounding of these teachings also,
Tens of millions of living beings, that is,
As many living beings as there are sands in the River Ganges,
Became Arhats because they gave up wrong views.
Those who attained the enlightenment [of Arhats] afterwards
Were also innumerable.
No one would be able to count them
Even if he tried to do so for a billion kalpas.
The sixteen princes renounced the world,
And became śramaṇeras.
They begged the Buddha to expound the teaching
Of the Great Vehicle, saying:
“We and our attendants wish to attain
The enlightenment of the Buddha.
May we have the purest eyes of wisdom
Just as yours!”
Knowing the wishes of the [princes who were] young boys
And the practices they performed in their previous existence,
The Buddha taught them the six paramitas
And many supernatural things
With innumerable stories of previous lives
And with various parables and similes.
The gāthās of the Sūtra of the Lotus Flower of the Wonderful Dharma
Were sung [by the Buddha] to expound the true teaching,
That is, [to expound] the Way which Bodhisattvas should practice.
The gāthās were as many as there are sands in the River Ganges.
Having expounded this sūtra, the Buddha entered a quiet room,
And practiced dhyāna-concentration.
Concentrating his mind, he sat at the same place
For eighty-four thousand kalpas.
Seeing him still in dhyāna,
The śramaṇeras wished to expound
The unsurpassed wisdom of the Buddha
To many hundreds of millions of living beings.
They each sat on a seat of the Dharma
And expounded this sūtra of the Great Vehicle.
Also after the peaceful extinction of that Buddha,
They proclaimed this sūtra, and helped propagate it.
They each saved
Six hundred billions of living beings,
That is, as many living beings
As there are sands in the River Ganges.
After the extinction of that Buddha,
Some heard the Dharma [from one of the śramaṇeras].
They were reborn in the world of a Buddha,
Accompanied by [the śramaṇera, that is,] their teacher.
Those sixteen śramaṇeras practiced the Way to Buddhahood.
They are now in the worlds of the ten quarters.
They have already attained
Perfect enlightenment [and become Buddhas].
Those who heard the Dharma from those śramaṇeras
Are now living under those Buddhas.
To those who are still in Śrāvakahood
[The Buddhas] teach the Way to Buddhahood.
I was one of the sixteen śramaṇeras.
You were among those to whom I expounded the Dharma.
Therefore, I now lead you with expedients
To the wisdom of the Buddha.
Because I taught you in my previous existence,
I expound the Sūtra of the Lotus Flower of the Wonderful Dharma
In order to lead you into the Way to Buddhahood.
Think it over! Do not be surprised! Do not be afraid![1, 2]
Suppose there was a bad and dangerous road.[1, 2, 3, 4, 5]
Many wild animals lived in the neighborhood.
No man was there; no water nor grass there.
The road was so fearful.
Many tens of millions of people
Wished to pass through this dangerous road.
The road was very long.
It was five hundred yojanas long.
The people had a leader.
He had a good memory.
He was wise and resolute in mind.
He could save people from dangers.
Getting tired,
The people said to him:
“We are tired.
We wish to go back.”[1]
He thought:
‘How pitiful they are!
Why do they wish to return
Without getting great treasures?’
Thinking of an expedient, he said to himself:
‘I will use my supernatural powers.’
He made a great city by magic,
And adorned it with houses.
The city was surrounded by gardens, forests,
And by ponds and pools for bathing.
Many-storied gates and tall buildings [in that city]
Were filled with men and women.
Having made all this by magic,
He consoled the people, saying:
“Do not be afraid! Enter that city!
And do anything you like!”
They entered that city,
And had great joy.
They felt peaceful,
And thought that they had already passed [ through the road].
Seeing that they had already had a rest,
The leader collected them, and said:
“Go on ahead now! This is a magic city.
You were tired out halfway.
You wished to go back.
Therefore, I made this city by magic As an expedient.
Make efforts!
Let us go to the place of treasures!”[1]
I am like the leader.
I am the leader of all living beings.
I saw that halfway some got tired
With the seeking of enlightenment,
And that they could not pass through the dangerous road
Of birth-and-death and illusions.
Therefore, I expounded to them the teaching of Nirvāṇa
As an expedient to give them a rest, saying:
“You have already eliminated sufferings.
You have done everything you should do.”
Now I see that they have already attained Nirvāṇa
And that they have become Arhats.
Therefore, I now collect the great multitude,
And expound to them the true teaching.
The Buddhas expound the teaching of the Three Vehicles
Only as an expedient.
There is only the One Buddha-Vehicle.
The two [vehicles] were taught only as resting places.[1, 2]
Now I will tell you the truth.
What you attained is not [true] extinction.
Make great efforts in order to obtain
The Buddha’s knowledge of all things.
When you obtain the knowledge of all things
And the ten powers of the Buddha,
And the thirty-two physical marks,
You will be able to say that you attained true extinction.
The Buddhas, the Leaders, expound the teaching of Nirvāṇa In order to give a rest [to all living beings]. When they see them having already had a rest, They lead them to the wisdom of the Buddha.[1]
[Here ends] the Third Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.
Day 13
Chapter 8: The Assurance of Future Buddhahood of the Five Hundred Disciples
Thereupon Pūrṇa, the son of Maitrāyanī[1, 2, 3] having heard from the Buddha the Dharma expounded with expedients by the wisdom [of the Buddha] according to the capacities of all living beings, and having heard that [the Buddha] had assured the great disciples of their future attainment of Anuttara-samyak-saṃbodhi, and also having heard of the previous life of the Buddha, and also having heard of the great, unhindered, supernatural powers of the Buddhas, had the greatest joy that he had ever had, became pure in heart, and felt like dancing [with joy]. He rose from his seat, came to the Buddha, and worshipped him at his feet with his head. Then he retired to one side of the place, looked up at the honorable face with unblenching eyes, and thought:
‘The World-Honored One is extraordinary. What he does is exceptional. He expounds the Dharma with expedients by his insight according to the various natures of all living beings of the world, and saves them from various attachments. The merits of the Buddha are beyond the expression of our words. Only the Buddha, only the World-Honored One, knows the wishes we have deep in our minds.’[1]
Thereupon the Buddha said to the bhikṣus:
“Do you see this Pūrṇa, the son of Maitrāyanī? I always praise him, saying that he is the most excellent expounder of the Dharma. I also praise him for his various merits. He strenuously protects my teachings, and helps me propagate them. He shows the Way to the four kinds of devotees, teaches them, benefits them and causes them to rejoice. He explains my right teachings perfectly, and gives great benefits to those who are performing brahma practices’ with him. No one except the Tathāgata excels him in eloquence. Do not say that he protects only my teachings and helps me propagate them![1, 2, 3] In his previous existence he also protected the right teachings of nine thousand million Buddhas and helped them propagate their teachings. Under those Buddhas also he was the most excellent expounder of the Dharma. He clearly understood the truth of the Void expounded by those Buddhas, and obtained the four kinds of unhindered eloquence. He always expounded the Dharma clearly and purely, with no doubtfulness. Although he had the supernatural powers of Bodhisattvas, he performed brahma practices throughout his previous existence. Therefore, the people of the world of the Buddha [under whom he performed brahma practices] thought that he was a Śrāvaka. He benefited many hundreds of thousands of living beings with this expedient, and also caused innumerable, asaṃkhya people to aspire for Anuttara-samyak-saṃbodhi. He did the work of the Buddha, that is, taught all living beings so that the world of the Buddha might be purified.[1]
“Bhikṣus! Pūrṇa was the most excellent expounder of the Dharma under the seven Buddhas. He is the same under me. He will be the same under the future Buddhas of this Kalpa of Sages. He will protect the teachings of those Buddhas and help them propagate their teachings. After the end of this kalpa also he will protect the teachings of innumerable Buddhas, help them propagate their teachings, teach and benefit innumerable living beings, and cause them to aspire for Anuttara-samyak-saṃbodhi. He will always make efforts to teach all living beings strenuously so that the worlds of those Buddhas may be purified. He will perform the Way of Bodhisattvas step by step for innumerable, asaṃkhya kalpas, and then attain Anuttara-samyak-saṃbodhi in this world. He will be called Dharma-Brightness, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. [1, 2, 3, 4] The world of that Buddha will be composed of one thousand million Sumeru-worlds, that is, as many Sumeru-worlds as there are sands in the River Ganges. The ground [of that world] will be made of the seven treasures. It will be as even as the palm of a hand. There will be no mountains nor ravines nor ditches. Tall buildings adorned with the seven treasures will be seen everywhere in that world, and the palaces of gods of that world will hang so low in the sky that gods and men will be able to see each other.[1] There will be no evil regions nor women. The living beings of that world will be born without any medium. They will have no sexual desire.[1] They will have great supernatural powers, emit light from their bodies, and fly about at will. They will be resolute in mind, strenuous, and wise. They will be golden in color, and adorned with the thirty-two marks. They will feed on two things: the delight in the Dharma, and the delight in dhyāna.[1, 2] There will be innumerable, asaṃkhya Bodhisattvas, that is, thousands of billions of nayutas of Bodhisattvas. They will have great supernatural powers and the four kinds of unhindered eloquence. They will teach the living beings of that world. There will also be uncountable Śrāvakas there. They will have the six supernatural powers including the three major supernatural powers, and the eight emancipations. The world of that Buddha will be adorned with those innumerable merits. The kalpa [in which Pūrṇa will become that Buddha] will be called Treasure-Brightness; and his world, Good-Purity. The duration of the life of that Buddha will be innumerable, asaṃkhya kalpas, and his teachings will be preserved for a long time. After his extinction, stupas of the seven treasures will be erected [in his honor] throughout that world.”[1]
Thereupon the Buddha, wishing to repeat what he had said, sang in gāthās:
Bhikṣus, listen to me attentively!
The Way practiced by my sons
Is beyond your comprehension
Because they learned how to employ expedients.
Saying to the innumerable living beings, [for instance,]
“We are Śrāvakas.
We are far from the enlightenment of the Buddha,”
They save them, and cause them to attain [Śrāvakahood]
Even the lazy people who wish to hear the Lesser Vehicle
Will become Buddhas with this expedient in the course of time.
My disciples are performing
The Bodhisattva practices secretly
Though they show themselves in the form of Śrāvakas.
They are purifying my world.[1, 2, 3, 4]
Though they pretend to want little
And to shun birth-and-death.
In the presence of the people,
They pretend to have the three poisons and wrong views.
They save them with these expedients.
They change themselves into various forms.
If I speak of all their transformations,
The listeners will doubt me.[1, 2]
Under hundreds of thousands of millions of past Buddhas,
This Pūrṇa practiced strenuously what he should do.
He expounded and protected
The teachings of those Buddhas.
In order to obtain unsurpassed wisdom,
He became the most excellent disciple
Of those Buddhas.
He was learned and wise.
He expounded the Dharma without fear,
And made his listeners rejoice.
He was never tired
Of helping those Buddhas do their work.[1]
He obtained great supernatural powers
And the four kinds of unhindered eloquence.
Seeing who was clever, and who was dull,
He always expounded the Pure Dharma.
He expounded the dharma of the Great Vehicle
To hundreds of thousands of millions of living beings,
And caused them to dwell in the Dharma
So that the worlds of those Buddhas might be purified.
In the future also he will make offerings
To innumerable Buddhas, protect their right teachings,
Help them propagate their teachings,
And purify their worlds.
He will always fearlessly expound the Dharma
With expedients.
He will save countless living beings
And cause them to have the knowledge of all things.
He will make offerings to many Tathāgatas
And protect the treasure-store of the Dharma.
After that he will be able to become a Buddha
Called Dharma-Brightness.
His world will be called Good-Purity.
It will be made of the seven treasures.
His kalpa will be called Treasure-Brightness.
There will be Bodhisattvas [in his world],
Many hundreds of millions in number.
They will have great supernatural powers.
They will be powerful and virtuous.
They will be seen throughout that world.
Innumerable Śrāvakas will organize the Saṃgha.
They will have the three major supernatural powers,
The eight emancipations,
And the four kinds of unhindered eloquence.[1]
The living beings of that world will have no sexual desire.
They will be born without any medium.
They will be adorned with the marks [of the Buddha].
They will not think
Of any other food [than the two kinds of food]:
The delight in the Dharma, and the delight in dhyāna.
There will be neither women nor evil regions
In that world.
Pūrṇa Bhikṣu will be able to obtain
All these merits,
And have his pure world
Inhabited by many sages and saints.
I have innumerable things to say of him.
I have told you only a few of them.
Thereupon the twelve hundred Arhats, who had already obtained freedom of mind, thought:
“We have never been so joyful before. How glad we shall be if we are assured of our future Buddhahood by the World-Honored One just as the other great disciples were!”
Seeing what they had in their minds, the Buddha said to Maha-Kāśyapa:[1, 2, 3, 4]
“Now I will assure these twelve hundred Arhats, who are present before me, of their future attainment of Anuttara-samyak-saṃbodhi one after another.[1] My great disciple Kauṇḍinya Bhikṣu[1], who is among them, will make offerings to six billion and two hundred thousand million Buddhas, and then become a Buddha called Universal-Brightness, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. The others of the five hundred Arhats, including Uruvilvā-Kāśyapa, GayaKāśyapa, Nadī-Kāśyapa, Kālodāyin, Udāyin, Aniruddha[1, 2, 3, 4], Revata, Kapphina, Bakkula, Cunda, and Svāgata,[1] also will attain Anuttara-samyak-saṃbodhi, and become Buddhas also called Universal-Brightness.”[1, 2]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Kauṇḍinya Bhikṣu will see
Innumerable Buddhas.
After asaṃkhya kalpas from now,
He will attain perfect enlightenment.
He will emit great rays of light [from his body].
He will have all supernatural powers.
His fame will spread over the worlds of the ten quarters.
Respected by all living beings,
He will expound unsurpassed enlightenment to them.
Therefore, he will be called Universal-Brightness.
His world will be pure.
The Bodhisattvas [of that world] will be brave.
They will go up to the tops of wonderful, tall buildings,
And then go out into the worlds of the ten quarters.
There they will make the best offerings
To the Buddhas of those worlds.
After making offerings, they will have great joy.
They will return to their home world in a moment.
They will be able to do all this
By their supernatural powers.
[Universal-Brightness] Buddha will live for sixty thousand kalpas.
His right teachings will be preserved twice as long as his life;
And the counterfeit of them, also twice as long as his right teachings.[1]
When his teachings are eliminated, gods and men will be sad.
The five hundred bhikṣus
Will become Buddhas one after another.
They also will be called Universal-Brightness.
One who has become a Buddha will say to another:
“You will become a Buddha after my extinction.
[The living beings of] the world
To be saved by that Buddha
Will be like those whom I am teaching today.”
The beauty of the worlds [of those Buddhas],
And the supernatural powers [of those Buddhas],
And the number of the Bodhisattvas and Śrāvakas [of those worlds],
And the number of kalpas of the lives [of those Buddhas],
Of their right teachings, and of the counterfeit of them,[1]
Will be the same [as in the case of Kauṇḍinya].
Kāśyapa! Now you have heard of the future
Of the five hundred Arhats
Who have freedom of mind.
All the other Śrāvakas also will [become Buddhas].
Tell this to the Śrāvakas
Who are not present here![1]
Thereupon the five hundred Arhats, having been assured by the Buddha of their future Buddhahood, felt like dancing with joy, stood up from their seats, came to the Buddha, worshipped him at his feet with their heads, and reproached themselves for their faults, saying:
“World-Honored One! We thought that we had already attained perfect extinction. Now we know that we were like men of no wisdom because we were satisfied with the wisdom of the Lesser Vehicle although we had already been qualified to obtain the wisdom of the Tathāgata.
“World-Honored One! Suppose a man visited his good friend. He was treated to drink, and fell asleep drunk. His friend had to go out on official business. He fastened a priceless gem inside the garment of the man as a gift to him, and went out.[1, 2, 3, 4, 5, 6, 7] The drunken man did not notice what his friend had given him. After a while he got up, and went to another country. He had great difficulty in getting food and clothing. He satisfied himself with what little he had earned. Some time later the good friend happened to see him. He said, ‘Alas, man! Why have you had such difficulty in getting food and clothing? T fastened a priceless gem inside your garment on a certain day of a certain month of a certain year so that you might live peacefully and satisfy your five desires. The gem is still there, and you do not notice it. You are working hard, and worrying about your livelihood. What a fool you are! Trade that gem for what you want! You will not be short of anything you want.’
“You, the Buddha, are like his friend.[1] We thought that we had attained extinction when we attained Arhatship because we forgot that we had been taught to aspire for the knowledge of all things by you when you were a Bodhisattva just as the man who had difficulty in earning his livelihood satisfied himself with what little he had earned. You, the World-Honored One, saw that the aspiration for the knowledge of all things was still latent in our minds; therefore, you awakened us, saying, ‘Bhikṣus! What you had attained was not perfect extinction. I caused you to plant the good root of Buddhahood a long time ago. [You have forgotten this; therefore,] I expounded the teaching of Nirvāṇa as an expedient. You thought that you had attained true extinction when you attained the Nirvāṇa [ which I taught you as an expedient].’
Thereupon Ājñāta-Kauṇḍinya and the others, wishing to repeat what they had said, sang in gāthās:
Your assurance of our future Buddhahood
Gives us unsurpassed peace.
Hearing your voice, we have the greatest joy that we have ever had.
We bow to you, to the Buddha of Immeasurable Wisdom.
Now in your presence,
We reproach ourselves for our faults.
The Nirvāṇa we attained was
Only part of the immeasurable treasures of yours.
We were like a foolish man with no wisdom.
We satisfied ourselves with what little we had attained.
Suppose a poor man visited
His good friend, who was very rich.
The friend feasted him
With delicacies.
He fastened a priceless gem
Inside the garment of the man as a gift to him,
And went out without leaving a word.
The sleeping man did not notice [the gift].
The man woke up, and went to another country.
He worked to get food and clothing.
He had much difficulty
In earning his livelihood.
The good friend who gave the gem to the poor man
Happened to see him later.
He blamed him severely,
And showed him the gem fastened [inside the garment].
Seeing the gem,
The poor man had great joy.
Now he satisfied his five desires
With many treasures.
We are like the poor man.
In the long night you taught us
Out of your compassion towards us,
And caused us to aspire for unsurpassed [enlightenment].
Because we had no wisdom, we did not notice that.
The Nirvāṇa we attained was only part [of your wisdom].
Satisfying ourselves with it,
We did not wish to attain anything more.
Hearing from you that we are assured
Of becoming Buddhas one after another,
And that our worlds will be adorned,
We are joyful in body and mind.
Day 14
Chapter 9: The Assurance Of Future Buddhahood Of The Śrāvakas Who Have Something More To Learn And The Śrāvakas Who Have Nothing More To Learn[1]
“World-Honored One! We think that we also are qualified to be assured [of our future Buddhahood]. Only you, the Tathāgata, are our refuge. We are known to all gods, men and asuras of the world. Ānanda always protects the store of the Dharma as your attendant. Rāhula is your son. If you assure us of our future attainment of Anuttara-samyak-saṃbodhi, the wishes not only of us but also of others will be fulfilled.”[1]
Thereupon the two thousand disciples [composed of the two kinds of Śrāvakas]: the Śrāvakas who had something more to learn and the Śrāvakas who had nothing more to learn, also rose from their seats, bared their right shoulders, came to the Buddha, joined their hands together with all their hearts, looked up at the WorldHonored One, begged him just as Ānanda and Rāhula did, and stood to one side of the place.
Thereupon the Buddha said to Ānanda:
“In your future life you will become a Buddha called Mountain-Sea-Wisdom-Supernatural-Power-King, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One.[1, 2, 3, 4] You will attain Anuttara-samyak-saṃbodhi [and become that Buddha] after you make offerings to sixty-two hundred million Buddhas and protect the store of their teachings. That Buddha will teach twenty thousand billion Bodhisattvas, that is, as many Bodhisattvas as there are sands in the River Ganges, and cause them to attain Anuttara-samyak-saṃbodhi. The world [of that Buddha] will be called Always-Raising-Banner-Of-Victory. His world will be pure, and the ground of it will be made of lapis lazuli. The kalpa [in which you will become that Buddha] will be called Wonderful-Voice-Resounding-Everywhere. The duration of the life of that Buddha will be many thousands of billions of asaṃkhyas of kalpas. No one will be able to count the number of the kalpas. His right teachings will be preserved for twice as long as his life, and the counterfeit of his right teachings will be preserved for twice as long as his right teachings.[1]
“Ānanda! Mountain-Sea-Wisdom-Supernatural-Power-King Buddha will be praised for his merits by many thousands of billions of Buddhas or Tathāgatas of the worlds of the ten quarters, that is, by as many Buddhas or Tathāgatas as there are sands in the River Ganges.”
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Now I announce to the Saṃgha:
Ānanda, the keeper of the Dharma,
Will make offerings to Buddhas,
And then attain perfect enlightenment.
He will be called
Mountain-Sea-Wisdom-Supernatural-Power-King.
His world will be pure, and called
Always-Raising-Banner-Of-Victory.
He will teach as many Bodhisattvas
As there are sands in the River Ganges.
He will be exceedingly powerful and virtuous.
His fame will extend over the worlds of the ten quarters.
The duration of his life will be immeasurable
Because he has compassion towards all living beings.
His right teachings will be preserved for twice as long as his life;
The counterfeit of them, for twice as long as his right teachings.[1]
Under him, as many living beings
As there are sands in the River Ganges
Will obtain the seeds
Of the enlightenment of the Buddha.
There were eight thousand Bodhisattvas who had just resolved to aspire [for Anuttara-samyak-saṃbodhi] in this congregation. They thought, ‘As far as we have heard, even great Bodhisattvas have never been assured of their future Buddhahood. Why have these Śrāvakas been so assured?’
Thereupon the World-Honored One, seeing what the Bodhisattvas had in their minds, said to them:
“Good men! Ānanda and I resolved to aspire for Anuttara-samyak-saṃbodhi under the Void-King Buddha at the same time [in our previous existence]. At that time Ānanda always wished to hear much while I always practiced strenuously. Therefore, I have already attained Anuttara-samyak-saṃbodhi[, but he has not yet]. Now he protects my teachings.[1, 2] He also will protect the store of the teachings of future Buddhas, teach Bodhisattvas, and cause them to attain [Anuttara-samyak-saṃbodhi], according to his original vow. Therefore, now he has been assured of his future Buddhahood.”[1]
Having heard from the Buddha that he was assured of his future Buddhahood, and that his world would be adorned, Ānanda was able to fulfill his wish. He had the greatest joy that he had ever had. At that moment he recollected the store of the teachings of many thousands of billions of past Buddhas perfectly and without hindrance as if he had heard those teachings just now. He also recollected his original vow.
Thereupon Ānanda sang in gāthās:
Having no doubts, I now dwell peacefully
In the enlightenment of the Buddha.
I will expediently become the attendant
Of future Buddhas, and protect their teachings.
Thereupon the Buddha said to Rāhula:
“In your future life you will become a Buddha called Walking-On-Flowers-Of-SevenTreasures, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. [1, 2] [Before you become that Buddha,] you will make offerings to as many Buddhas, as many Tathāgatas, as the particles of dust of ten worlds. [Before you become that Buddha,] you will become the eldest son of those Buddhas just as you are now mine.
“The adornments of the world of Walking-On-Flowers-OfSeven-Treasures Buddha, the number of the kalpas for which that Buddha will live, the number of his disciples, the duration of the preservation of his right teachings, and the duration of the preservation of the counterfeit of his right teachings will be the same as in the case of Mountain-Sea-Wisdom-Supernatural-PowerKing Tathāgata.[1]
“After you become the eldest son of the [Mountain-Sea-Wisdom-Supernatural-Power-King] Buddha, you will attain Anuttara-samyak-saṃbodhi [, and become Walking-On-Flowers-Of-SevenTreasures Buddha].”
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
When I was a crown prince,
Rāhula was my eldest son.
When I attained the enlightenment of the Buddha,
He received the Dharma, and became the son of the Dharma.
In his future life he will see
Many hundreds of millions of Buddhas,
Become the eldest son of those Buddhas, and seek
The enlightenment of the Buddha with all his heart.
Only I know his secret practices.
He shows himself
To all living beings
In the form of my eldest son.[1]
He has many thousands of billions of merits.
His merits are countless.
He dwells peacefully in the Dharma of the Buddha,
And seeks unsurpassed enlightenment.[1, 2]
Thereupon the World-Honored One saw the two thousand Śrāvakas, of whom some had something more to learn while others had nothing more to learn. They were gentle, quiet and pure. They looked up at the Buddha with all their hearts.
The Buddha said to Ānanda, “Do you see these two thousand Śrāvakas, of whom some have something more to learn while others have nothing more to learn?”
“Yes, I do.”
“Ānanda! These people will make offerings to as many Buddhas, as many Tathāgatas, as the particles of dust of fifty worlds. They will respect those Buddhas, honor them, and protect the store of their teachings. They will finally go to the worlds of the ten quarters and become Buddhas at the same time. They will be equally called Treasure-Form, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. They will live for a kalpa. They will be the same in regard to the adornments of their worlds, the number of the Śrāvakas and Bodhisattvas of their worlds, the duration of the preservation of their right teachings, and the duration of the preservation of the counterfeit of their right teachings.”[1]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
I assure the future Buddhahood
Of these two thousand Śrāvakas
Who are now present before me.
They will become Buddhas in their future lives.
They will make offerings to as many Buddhas
As the particles of dust as previously stated.
They will protect the store of the teachings of those Buddhas,
And attain perfect enlightenment.
They will go to the worlds of the ten quarters.
Their [Buddha-]names will be the same.
They will sit at the place of enlightenment
And obtain unsurpassed wisdom at the same time.[1]
Their [Buddha-]names will be Treasure-Form.
[The adornment of] their worlds, [the number of] their disciples,
[The duration of the period of] their right teachings,
[And that of] the counterfeit of them will be the same.[1]
By their supernatural powers, they will save
The living beings of the worlds of the ten quarters.
Their fame will extend far and wide.
They will enter into Nirvana in the course of time.
Thereupon the two thousand Śrāvakas, of whom some had something more to learn while others had nothing more to learn, having heard the Buddha assure them of their future Buddhahood, danced with joy, and sang in a gāthā:
Chapter 10: The Teacher of the Dharma[1, 2]
Thereupon the World-Honored One said to Medicine-King Bodhisattva in the presence of the eighty thousand great men:
“Medicine-King! Do you see the innumerable gods, dragonkings, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men, and nonhuman beings, and [the four kinds of devotees:] bhikṣus, bhikṣunīs, upāsakās, and upāsikās, and those who are seeking Śrāvakahood or Pratyekabuddhahood or the enlightenment of the Buddha in this great multitude? If in my presence any of them rejoices, even on a moment’s thought, at hearing even a gāthā or a phrase of the Sūtra of the Lotus Flower of the Wonderful Dharma, I will assure him of his future Buddhahood, saying to him, ‘You will be able to attain Anuttara-samyak-saṃbodhi.’ “[1,2, 3]
The Buddha said to Medicine-King:
“If after my extinction anyone rejoices, even on a moment’s thought, at hearing even a gāthā or a phrase of the Sūtra of the Lotus Flower of the Wonderful Dharma, I also will assure him of his future attainment of Anuttara-samyak-saṃbodhi.[1, 2, 3] If anyone keeps, reads, recites, expounds and copies even a gāthā of the Sūtra of the Lotus Flower of the Wonderful Dharma, and respects a copy of this sūtra just as he respects me, and offers flowers, incense, necklaces, incense powder, incense applicable to the skin, incense to burn, canopies, banners, streamers, garments and music to it, or just joins his hands together respectfully towards it, Medicine-King, know this, he should be considered to have appeared in the world of men out of his compassion towards all living beings, although he already made offerings to ten billion Buddhas and fulfilled his great vow under those Buddhas in a previous existence.
[1, 2, 3, 4, 5, 6]
“Medicine-King! If anyone asks you who will become a Buddha in his future life, answer that such a person as previously stated will! Why is that? The good men or women who keep, read, recite, expound and copy even a phrase of the Sūtra of the Lotus Flower of the Wonderful Dharma, and offer flowers, incense, necklaces, incense powder, incense applicable to the skin, incense to burn, canopies, banners, streamers, garments and music to a copy of this sūtra, or just join their hands together respectfully towards it, should be respected by all the people of the world.[1, 2] All the people of the world should make the same offerings to them as they do to me.[1] Know this! These good men or women are great Bodhisattvas.[1] They should be considered to have appeared in this world by their vow to expound the Sūtra of the Lotus Flower of the Wonderful Dharma out of their compassion towards all living beings, although they already attained Anuttara-samyak-saṃbodhi [in their previous existence]. Needless to say, those who keep all the passages of this sūtra and make various offerings to this sūtra [are great Bodhisattvas]. Medicine King, know this! They should be considered to have given up the rewards of their pure karmas and appeared in the evil world after my extinction in order to expound this sūtra out of their compassion towards all living beings. The good men or women who expound even a phrase of the Sūtra of the Lotus Flower of the Wonderful Dharma even to one person even in secret after my extinction, know this, are my messengers. They are dispatched by me.[1, 2, 3, 4, 5, 6 ] They do my work. It is needless to say this of those who expound this sūtra to many people in a great multitude.[1]
“Medicine-King! An evil man who speaks ill of me in my presence with evil intent for as long as a kalpa is not as sinful as the person who reproaches laymen or monks with even a single word of abuse for their reading and reciting the Sūtra of the Lotus Flower of the Wonderful Dharma.[1, 2]
“Medicine-King! Anyone who reads and recites the Sūtra of the Lotus Flower of the Wonderful Dharma, know this, will be adorned just as I am. I will shoulder him. Wherever he may be, bow to him! Join your hands together towards him with all your heart, respect him, make offerings to him, honor him, and praise him! Offer him flowers, incense, necklaces, incense powder, incense applicable to the skin, incense to burn, canopies, banners, streamers, garments, food and various kinds of music! Make him the best offerings that you can obtain in the world of men! Strew the treasures of heaven to him! Offer him heaps of the treasures of heaven! Why is that? It is because, while he is expounding the Dharma with joy, if you hear it even for a moment, you will immediately be able to attain Anuttara-samyak-saṃbodhi.“[1]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
If you wish to dwell in the enlightenment of the Buddha,
And to obtain the self-originating wisdom,
Make offerings strenuously to the keeper
Of the Sūtra of the Lotus Flower of the Wonderful Dharma!
If you wish to obtain quickly the knowledge
Of the equality and differences of all things,
Keep this sūtra, and also make offerings
To the keeper of this sūtra!
[1]
Anyone who keeps
The sūtra of the Lotus Flower of the Wonderful Dharma,
Know this, has compassion towards all living beings
Because he is my messenger.
Anyone who keeps
The Sūtra of the Lotus Flower of the Wonderful Dharma
Should be considered to have given up his pure world and come here
Out of his compassion towards all living beings.
Know that he can appear wherever he wishes!
He should be considered
To have appeared in this evil world
In order to expound the unsurpassed Dharma.
Offer flowers and incense of heaven,
Jeweled garments of heaven,
And heaps of wonderful treasures of heaven
To the expounder of the Dharma!
Join your hands together and bow
To the person who keeps this sūtra
In the evil world after my extinction,
Just as you do to me!
Offer delicious food and drink,
And various garments to this son of mine,
And yearn to hear the Dharma [from him]
Even if for only a moment!
Anyone who keeps this sūtra in the future
Should be considered
To have been dispatched by me
To the world of men in order to do my work.
Whoever for as long as a kalpa,
With evil intent and flushed face,
Speaks ill of me,
Will incur immeasurable retributions.
Whoever for even a moment
Reproaches those who read, recite and keep
The Sūtra of the Lotus Flower of the Wonderful Dharma
Will incur even more retributions.[ 1, 2]
Whoever for as long as a kalpa
Joins his hands together towards me
And praises me with innumerable gāthās
In order to attain the enlightenment of the Buddha,
Will obtain innumerable merits
Because he praises me.
Whoever praises the keeper of this sūtra
Will obtain even more merits.[1, 2, 3, 4]
For eight thousand million kalpas
Offer to the keeper of this sūtra
The most wonderful things to see,
Hear, smell, taste and touch!
If you make these offerings,
And hear [this sūtra] even for a moment,
You will rejoice and say,
“Now I have obtained great benefits.”
Medicine-King! I will tell you.
The Sūtra of the Lotus Flower of the Wonderful Dharma
Is the most excellent sūtra
That I have ever expounded.
[1, 2]
Day 15
Thereupon the Buddha said again to Medicine-King Bodhisattva mahāsattvas:
“I have expounded many sūtras. I am now expounding this sūtra. I also will expound many sūtras in the future. The total number of the sūtras will amount to many thousands of billions. This Sūtra of the Lotus Flower of the Wonderful Dharma is the most difficult to believe and the most difficult to understand.[1, 2, 3, 4, 5, 6, 7, 8, 9]
“Medicine-King! This sūtra is the store of the hidden core of all the Buddhas. Do not give it to others carelessly! It is protected by the Buddhas, by the World-Honored Ones. It has not been expounded explicitly. Many people hate it with jealousy even in my lifetime. Needless to say, more people will do so after my extinction. [1, 2, 3]
“Medicine-King, know this! Anyone who copies, keeps, reads and recites this sūtra, makes offerings to it, and expounds it to others after my extinction, will be covered by my robe.[1, 2] He also will be protected by the present Buddhas of the other worlds. He will have the great power of truth, the power of vows, and the power of roots of good. Know this! He will live with me. I will pat him on the head.
“Medicine-King! Erect a stupa of the seven treasures in any place where this sūtra is expounded, read, recited or copied, or in any place where a copy of this sūtra exists! The stupa should be tall, spacious and adorned. You need not enshrine my śarīras in the stupa. Why not? It is because it will contain my perfect body.[1, 2, 3, 4, 5, 6, 7] Offer flowers, incense, necklaces, canopies, banners, streamers, music and songs of praise to the stupa! Respect the stupa, honor it, and praise it! Anyone who, after seeing the stupa, bows to it, and makes offerings to it, know this, will approach Anuttara-samyak-saṃbodhi.[1]
“Medicine-King! Although many laymen or monks will practice the Way of Bodhisattvas, they will not be able to practice it satisfactorily, know this, unless they see, hear, read, recite, copy or keep this Sūtra of the Lotus Flower of the Wonderful Dharma or make offerings to it.[1, 2, 3, 4] If they hear this sūtra, they will. Anyone who, while seeking the enlightenment of the Buddha, sees or hears this Sūtra of the Lotus Flower of the Wonderful Dharma, and after hearing it, understands it by faith and keeps it, know this, will approach Anuttara-samyak-saṃbodhi.[1, 2]
“Medicine-King! Suppose a man on a plateau felt thirsty and sought water. He dug a hole in order to get water. As long as he saw the dug-out lumps of earth were dry, he knew that water was still far off. He went on digging, and then found the dug-out lumps of earth wet. When he finally found mud, he was convinced that water was near.[1] In the same manner, know this, the Bodhisattvas who have not yet heard, understood or practised this Sūtra of the Lotus Flower of the Wonderful Dharma, are still far from Anuttara-samyak-saṃbodhi.[1, 2, 3, 4, 5] [The Bodhisattvas] who hear, understand, think over and practice this sūtra, will approach Anuttara-samyak-saṃbodhi. Why is that? It is because Anuttara-samyak-saṃbodhi which all the Bodhisattvas [should attain] is expounded only in this sūtra. This sūtra opens the gate of expedients and reveals the seal of the truth. The store of this Sūtra of the Lotus Flower of the Wonderful Dharma is sound and deep. No one can reach its core. Now I show it to the Bodhisattvas in order to teach them and cause them to attain [Anuttara-samyak-saṃbodhi].[1]
“Medicine-King! How should the good men or women who live after my extinction expound this Sūtra of the Lotus Flower of the Wonderful Dharma to the four kinds of devotees when they wish to? They should enter the room of the Tathāgata, wear the robe of the Tathāgata, sit on the seat of the Tathāgata, and then expound this sūtra to the four kinds of devotees. To enter the room of the Tathāgata means to have great compassion towards all living beings. To wear the robe of the Tathāgata means to be gentle and patient. To sit on the seat of the Tathāgata means to see the voidness of all things. They should do these [three] things and then without indolence expound this Sūtra of the Lotus Flower of the Wonderful Dharma to Bodhisattvas and the four kinds of devotees.[1, 2, 3, 4]
“Medicine-King! Although I shall be in another world [after my extinction], I will manifest men and women [by my supernatural powers], dispatch them [to the expounder of the Dharma], and have them collect people to hear the Dharma from him. I also will manifest monks, nuns and men or women of faith [by my supernatural powers], dispatch them, and have them hear the Dharma from them. These people manifested [by my supernatural powers] will hear the Dharma [from him], receive it by faith, follow it, and not oppose it. If he lives in a retired place, I will dispatch gods, dragons, demigods, gandharvas, asuras, and others to him, and have them hear the Dharma from him. Although I shall be in another world, I will cause him to see me from time to time. If he forgets a phrase of this sūtra, I will tell it to him for his complete [understanding].”[1]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
If you wish to give up all indolence,
Hear this sūtra!
It is difficult to hear this sūtra.
Few receive it by faith.[1]
A man on a plateau, feeling thirsty,
Dug a hole in order to get water.
As long as he saw the dug-out lumps of earth were dry,
He knew that water was still far off.
When he found the earth wet and muddy,
He was convinced that water was near.[1, 2, 3, 4]
In the same manner, Medicine-King, know this!
Those who do not hear
The Sūtra of the Lotus Flower of the Wonderful Dharma
Are far from the wisdom of the Buddha.
In this profound sūtra
The teachings for the Śrāvakas are criticized.
Those who hear
That this sūtra is the king of all the sūtras,
And think over this sūtra clearly after hearing it,
Know this, will approach the wisdom of the Buddha.
If you wish to expound this sūtra,
Enter the room of the Tathāgata,
Wear the robe of the Tathāgata,
Sit on the seat of the Tathāgata,
[And after doing these three things,]
Expound it to people without fear!
To enter the room of the Tathāgata means to have great compassion.
To wear his robe means to be gentle and patient.
To sit on his seat means to see the voidness of all things.
Expound the Dharma only after you do these [three] things![1, 2, 3, 4]
My body is pure and indestructible.
I will appear in any of many thousands of billions of worlds
During many hundreds of millions of kalpas,
And expound the Dharma to the living beings.[1]
If a teacher of the Dharma expounds this sūtra
After my extinction,
I will manifest the four kinds of devotees:
Bhikṣus, bhikṣunīs, and men and women of pure faith,
And dispatch them to him
So that they may make offerings to him,
And that they may lead many living beings,
Collecting them to hear the Dharma [from him].
If he is hated and threatened
With swords, sticks, tile-pieces or stones,
I will manifest men and dispatch them to him
In order to protect him.[1]
If an expounder of the Dharma
Reads and recites this sūtra
In a retired and quiet place,
Where no human voice is heard,
I will show my pure and radiant body to him.
If he forgets a sentence or a phrase of this sūtra,
I will tell it to him
For his complete understanding.
If he lives in a retired place,
I will dispatch gods, dragon-kings, yakṣas,
Demigods, and others to him,
And have them hear the Dharma [from him].
He will expound the Dharma with joy.
He will expound it without hindrance.
He will cause a great multitude to rejoice
Because he is protected by all the Buddhas.
Chapter 11: Beholding the Stupa of Treasures
Thereupon a stupa of the seven treasures sprang up from underground and hung in the sky before the Buddha.[1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18] The stupa was five hundred yojanas high and two hundred and fifty yojanas wide and deep. lt was adorned with various treasures. It was furnished with five thousand railings and ten million chambers. It was adorned with innumerable banners and streamers, from which jeweled necklaces and billions of jeweled bells were hanging down. The fragrance of tamalapattra and candana was sent forth from the four sides of the stupa to all the corners of the world. Many canopies, adorned with streamers, and made of the seven treasures-gold, silver, lapis lazuli, shell, agate, pearl and ruby were hanging in the sky [one upon another from the top of the stupa] up to the [heaven of the] palaces of the four heavenly-kings. The thirty-three gods offered a rain of heavenly mandārava-flowers to the stupa of treasures. Thousands of billions of living beings, including the other gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men and nonhuman beings, also offered flowers, incense, necklaces, streamers, canopies and music to the stupa of treasures, venerated the stupa, honored it, and praised it.
Thereupon a loud voice of praise was heard from within the stupa of treasures: “Excellent, excellent! You, Śākyamuni, the World-Honored One, have expounded to this great multitude the Sūtra of the Lotus Flower of the Wonderful Dharma, the Teaching of Equality, the Great Wisdom, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas. So it is, so it is. What you, Śākyamuni, the World-Honored One, have expounded is all true.”[1, 2]
Thereupon the four kinds of devotees [in the congregation], having seen the great stupa of treasures hanging in the sky, and having heard the voice from within the stupa, had delight in the Dharma, but wondered why these unprecedented things had happened. They rose from their seats, joined their hands together [towards the stupa] respectfully, retired, and stood to one side.
Thereupon a Bodhisattva-mahāsattvas called Great-Eloquence, having noticed that the gods, men and asuras of the world had doubts, said to the Buddha, “World-Honored One! Why did this stupa of treasures spring up from underground? Why was that voice heard from within [the stupa]?”
The Buddha said to him:
“The perfect body of a Tathāgata is in this stūpa of treasures.[1] A long time ago there was a world called Treasure-Purity at the distance of many thousands of billions of asaṃkhyas of worlds to the east [of this world]. In that world lived a Buddha called Many-Treasures. When he was yet practicing the Way of Bodhisattvas, he made a great vow: ‘If anyone expounds a sūtra called the Lotus Flower of the Wonderful Dharma in any of the worlds of the ten quarters after I become a Buddha and pass away, I will cause my stūpa-mausoleum to spring up before him so that I may be able to prove the truthfulness of the sūtra and say ‘excellent’ in praise of him because I wish to hear that sūtra [directly from him].”[1, 2]
“He attained enlightenment[, and became a Buddha]. When he was about to pass away, he said to the bhikṣus in the presence of the great multitude of gods and men, ‘If you wish to make offerings to my perfect body after my extinction, erect a great stūpa!’
“If anyone expounds the Sūtra of the Lotus Flower of the Wonderful Dharma in any of the worlds of the ten quarters, that Buddha, by his supernatural powers and by the power of his vow, will cause the stūpa of treasures enshrining his perfect body to spring up before the expounder of the sūtra. Then he will praise [the expounder of the sūtra], saying, ‘Excellent, excellent!’
“Great-Eloquence! Now Many-Treasures Tathāgata caused his stūpa to spring up from underground in order to hear the Sūtra of the Lotus Flower of the Wonderful Dharma [directly from me]. Now he praised me, saying, ‘Excellent, excellent!’ ”
Thereupon Great-Eloquence Bodhisattva, resorting to the supernatural powers of [Śākyamuni] Tathāgata, said to him, “World-Honored One! We wish to see that Buddha.”
The Buddha said to Great-Eloquence Bodhisattva-mahāsattvas:
“Many-Treasures Buddha made another great vow: ‘If a Buddha wishes to show me to the four kinds of devotees when my stūpa of treasures appears before him in order that l may be able to hear the Sūtra of the Lotus Flower of the Wonderful Dharma [directly from him], he must call back all the Buddhas of his replicas who will be expounding the Dharma in the worlds of the ten quarters at that time. Then I will show myself [to the four kinds of devotees].’ Great-Eloquence! Now I will collect the Buddhas of my replicas who are now expounding the Dharma in the worlds of the ten quarters.” [1, 2, 3, 4, 5, 6, 7]
Great-Eloquence said to him, “World-Honored One! We also wish to see the Buddhas of your replicas, bow to them, and make offerings to them.”
Thereupon the Buddha emitted a ray of light from the white curls [between his eyebrows, and faced the east]. The congregation saw the Buddhas of five hundred billion nayuta worlds, that is, as many worlds as there are sands in the River Ganges, in the east. The ground of those worlds was made of crystal. Those worlds were adorned with jeweled trees and garments, and filled with many thousands of billions of Bodhisattvas. Jeweled curtains were stretched and jeweled nets were hung over those worlds, where the Buddhas were expounding the Dharma with loud and wonderful voices. The congregation also saw that many thousands of billions of Bodhisattvas, with whom those worlds were filled, were expounding the Dharma to the living beings of those worlds.
The Buddha also illumined the worlds of the south, west, north, the four intermediate quarters, zenith, and nadir, with rays of light emitted from the white curls [between his eyebrows]. The worlds of those quarters looked like those of the east.
Day 16
Thereupon each of the Buddhas of the [worlds of the] ten quarters said to the Bodhisattvas under him, “Good men! Now I will go to Śākyamuni Buddha of the Sahā-World. I also will make offerings to the stūpa of treasures of Many-Treasures Tathāgata.”[1]
At that instant the Sahā-World was purified.[1, 2, 3] The ground of the world became lapis lazuli. The world was adorned with jeweled trees. The eight roads were marked off by ropes of gold. The towns, villages, cities, oceans, rivers, mountains, forests and thickets were eliminated. The incense of great treasures was burned; mandārava flowers, strewn over the ground; and jeweled nets and curtains with jeweled bells, hung over the world. The gods and men were removed to other worlds except those who were in the congregation.
At that time each of the Buddhas was accompanied by an attendant who was a great Bodhisattva. Some of the Buddhas came under the jeweled trees in the Sahā-World. The jeweled trees were five hundred yojanas tall, and adorned with branches, leaves, flowers and fruits. Under the jeweled trees were lion-like seats five yojanas tall, adorned with great treasures. The Buddhas sat cross-legged on the seats [under the jeweled trees]. The seats [under the jeweled trees] in the [Sahā-World composed of] one thousand million Sumeru-worlds were, however, too few to receive all the Buddhas of Śākyamuni Buddha’s replicas who were to come from the worlds even of one of the ten quarters. [Seeing this,] Śākyamuni Buddha purified two hundred billion nayuta worlds of each of the eight quarters [neighboring the Sahā-World] to receive all the Buddhas of his replicas. The hells, the regions of hungry spirit , the regions of animals, and the regions of asuras [of those worlds] were eliminated; and the gods and men [of those worlds] were removed to other worlds. The ground of those purified world became lapis lazuli. The worlds were adorned with jeweled trees five hundred yojanas tall. The trees were adorned with branches, leaves, flowers and fruits. Under the trees were lion-like seats of treasures five yojanas tall, adorned with various treasures. The great oceans, rivers, the Mucilinda Mountains, the Maha-Mucilinda Mountains, the Surrounding Iron Mountains, the Great Surrounding Iron Mountains, the Sumeru Mountains, and all the other great mountains [of those worlds] were eliminated, and all those worlds were amalgamated into one Buddha-world [that is, into the world of Śākyamuni Buddha). The jeweled ground of this [expanded] world was even. Jeweled curtains and canopies adorned with streamers were hung over this [expanded] world; the incense of great treasures, burned; and jeweled flowers of heaven, strewn over the ground.
Śākyamuni Buddha again purified two hundred billion nayuta more worlds of each of the eight quarters [neighboring the expanded world] to seat all the Buddhas of his replicas. The hells, the regions of hungry spirits, the regions of animals, and the regions of asuras [of those worlds] were eliminated; and the gods and men [of those worlds] were removed to other worlds. The ground of those purified worlds became lapis lazuli. The worlds were adorned with jeweled trees five hundred yojanas tall. The trees were adorned with branches, leaves, flowers and fruits. Under the trees were lion-like seats of treasures five yojanas tall, adorned with great treasures. The great oceans, rivers, the Mucilinda Mountains, the Maha-Mucilinda Mountains, the Surrounding Iron Mountains, the Great Surrounding Iron Mountains, the Sumeru Mountains, and all the other great mountains [of those worlds] were eliminated, and all those worlds were amalgamated into one Buddha-world [that is, into the world of Śākyamuni Buddha]. The jeweled ground of this [expanded] world was even. Jeweled curtains and canopies adorned with streamers were hung over this [expanded] world; the incense of great treasures, burned; and jeweled flowers of heaven, strewn over the ground.[1, 2, 3]
Thereupon the Buddhas of the replicas of Śākyamuni Buddha in the worlds of the east, who were expounding the Dharma in those worlds numbering hundreds of thousands of billions of nayutas, that is, as many as there are sands in the River Ganges, came [to this expanded world]. So did the Buddhas of the worlds of the nine other quarters. They sat on the seats [under the jeweled trees]. [The Sahā-World and] the four hundred billion nayuta worlds of each of the eight quarters[, which were amalgamated into one Buddha world,] were filled with those Buddhas, with those Tathāgatas.[1, 2, 3, 4, 5]
Thereupon one of the Buddhas on the lion-like seats under the jeweled trees, wishing to inquire after Śākyamuni Buddha, gave a handful of jeweled flowers to his attendant, and said to him, [wishing to] dispatch him:
“Good man! Go to Śākyamuni Buddha who is now living on Mt. Gṛdhrakūṭa! Ask him on my behalf, ‘Are you in good health? Are you peaceful? Are the Bodhisattvas and Śrāvakas peaceful or not?’ Strew these jeweled flowers to him, offer them to him, and say, ‘That Buddha sent me to tell you that he wishes to see the stūpa of treasures opened.”‘[1]
All the other Buddhas also dispatched their attendants in the same way.
Thereupon Śākyamuni Buddha, having seen that all the Buddhas of his replicas had already arrived and sat on the lion-like seats, and also having heard that they had told their attendants of their wish to see the stūpa of treasures opened, rose from his seat, and went up to the sky. All the four kinds of devotees stood up, joined their hands together towards him, and looked up at him with all their hearts. Now he opened the door of the stūpa of the seven treasures with the fingers of his right hand. The opening of the door made a sound as large as that of the removal of the bolt and lock of the gate of a great city.[1] At that instant all the congregation saw Many Treasures Tathāgata sitting with his perfect and undestroyed body on the lion-like seat in the stūpa of treasures as if he had been sitting in dhyāna-concentration.[1] They also heard him say:
“Excellent, excellent! You, Śākyamuni Buddha, have joyfully expounded the Sūtra of the Lotus Flower of the Wonderful Dharma. I have come to hear this sūtra [directly from you].”[1, 2]
Having seen that the Buddha, who had passed away many thousands of billions of kalpas before, had said this, the four kinds of devotees praised him, saying, “We have never seen [such a Buddha as] you before.” They strewed heaps of jeweled flowers of heaven to Many-Treasures Buddha and also to Śākyamuni Buddha.
Thereupon Many-Treasures Buddha in the stūpa of treasures offered a half of his seat to Śākyamuni Buddha, saying, “Śākyamuni Buddha, sit here!”[1, 2, 3, 4, 5]
Śākyamuni Buddha entered the stūpa and sat on the half-seat with his legs crossed.[1] The great multitude, having seen the two Tathāgatas sitting cross-legged on the lion-like seat in the stūpa of the seven treasures, thought, “The seat of the Buddhas is too high. Tathāgata! Raise us up by your supernatural powers so that we may be able to be with you in the sky!”
Thereupon Śākyamuni Buddha raised them up to the sky by his supernatural powers,[1, 2, 3, 4, 5, 6, 7, 8] and said to the four kinds of devotees with in a loud voice:
“Who will expound the Sūtra of the Lotus Flower of the Wonderful Dharma in this Saha-World? Now is the time to do this. I shall enter into Nirvana before long. I wish to transmit this Sūtra of the Lotus Flower of the Wonderful Dharma to someone so that this sūtra may be preserved.”[1, 2, 3, 4, 5, 6, 7]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
The Saintly Master, the World-Honored One,
Who had passed away a long time ago,
Came riding in the stūpa of treasures
To hear the Dharma [directly from me].
Could anyone who sees him
Not make efforts to hear the Dharma?[1]
It is innumerable kalpas
Since he passed away.
He wished to hear the Dharma at any place
Because the Dharma is difficult to meet.
His original vow was this:
“After I pass away,
I will go to any place
To hear the Dharma.”[1]
The Buddhas of my replicas
As innumerable
As there are sands in the River Ganges
Also came here
From their wonderful worlds,
Parting from their disciples,
And giving up the offerings made to them
By gods, men and dragons,
ln order to hear the Dharma,
See Many-Treasures Tathāgata,
Who passed away [a long time ago],
And have the Dharma preserved forever.[1, 2, 3, 4, 5, 6, 7, 8, 9]
I removed innumerable living beings from many worlds,
And purified those worlds
By my supernatural powers
In order to seat those Buddhas.[1]
There are lion-like seats
Under the jeweled trees.
Those Buddhas sat on the seats.
The worlds are adorned
With the light of those Buddhas as bright
As a great torch in the darkness of night.
Wonderful fragrance is sent forth
From the bodies of those Buddhas
To the worlds of the ten quarters.
The living beings of those worlds
Smell the fragrance joyfully,
Just as the branches of a tree bend before a strong wind.
Those Buddhas employ these expedients
In order to have the Dharma preserved forever.
(The Buddha said to the great multitude.)
Who will protect
And keep this sūtra,
And read and recite it
After my extinction?
Make a vow before me to do this![1, 2]
Many-Treasures Buddha,
Who had passed away a long time ago,
Made a loud voice like the roar of a lion
According to his great vow.[1, 2]
Many-Treasures Tathāgata and I
And the Buddhas of my replicas,
Who have assembled here,
Wish to know who will do [all this].
My sons!
Who will protect the Dharma?
Make a great vow
To preserve the Dharma forever![1, 2, 3]
Many-Treasures Buddha vowed to go
About the worlds of the ten quarters,
Riding in the stūpa of treasures,
In order to hear this sūtra [directly from the expounder].
Anyone [who protects this sūtra] also
Should be considered to have already made offerings
To the Buddhas of my replicas, who have come here
And adorned the worlds with their light.
Anyone who expounds this sūtra
Will be able to see me,
To see Many-Treasures Tathāgata,
And to see the Buddhas of my replicas.
Good men! Think this over clearly!
It is difficult
[To expound this sūtra].
Make a great vow to do this![1, 2, 3, 4, 5, 6, 7, 8]
It is not difficult
To expound all the other sūtras
As many as there are sands
In the River Ganges.
It is not difficult
To grasp Mt. Sumeru
And hurl it to a distance
Of countless Buddha-worlds.[1, 2]
It is not difficult to move [a world]
[Composed of] one thousand million Sumeru-worlds
With the tip of a toe
And hurl it to another world.
It is not difficult
To stand in the Highest Heaven
And expound innumerable other sūtras
To all living beings.
It is difficult
To expound this sūtra
In the evil world
After my extinction.
It is not difficult
To grasp the sky,
And wander about with it
From place to place.
[1]
It is difficult
To copy and keep this sūtra
Or cause others to copy it
After my extinction.
It is not difficult
To put the great earth
On the nail of a toe
And go up to the Heaven of Brahman.
It is difficult
To read this sūtra
Even for a while in the evil world
After my extinction.
It is not difficult
To shoulder a load of hay
And stay unburned in the fire
At the end of the kalpa [of destruction].[1]
It is difficult
To keep this sūtra
And expound it to even one person
After my extinction.
It is not difficult
To keep the store
Of eighty-four thousand teachings
Expounded in the sūtras
Composed of the twelve elements,
And expound it to people,
And cause the hearers to obtain
The six supernatural powers.
It is difficult
To hear and receive this sūtra,
And ask the meanings of it
After my extinction.[1]
It is not difficult
To expound the Dharma
To many thousands of billions of living beings
As many as there are sands
In the River Ganges
So that they may be able
To obtain the benefits:
Arhatship and the six supernatural powers.
It is difficult
To keep
This sūtra
After my extinction.
Since I attained
The enlightenment of the Buddha,
I have expounded many sūtras
In innumerable worlds.
This sūtra is
The most excellent.
To keep this sūtra
Is to keep me.
Good men!
Who will receive and keep this sūtra,
And read and recite it
After my extinction?
Make a vow before me
[To do all this]![1]
It is difficult to keep this sūtra.
I shall be glad to see
Anyone keeping it even for a moment.
So will all the other Buddhas.
[1]
He will be praised by all the Buddhas.
He will be a man of valor,
A man of endeavor.
He should be considered
To have already observed the precepts,[1, 2]
And practiced the dhuta.
He will quickly attain
The unsurpassed enlightenment of the Buddha.
Anyone who reads and recites this sūtra in the future
Is a true son of mine.
He shall be considered to live
On the stage of purity and good.
Anyone, after my extinction,
Who understands the meaning of this sūtra,
Will be the eye of the worlds
Of gods and men.[1]
Anyone who expounds this sūtra
Even for a moment in this dreadful world,
Should be honored with offerings
By all gods and men.[1, 2]
[Here ends] the Fourth Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.
Day 17
Chapter 12: Devadatta[1, 2, 3]
“When I was a Bodhisattva] in my previous existence, I sought the Sūtra of the Lotus Flower of the Wonderful Dharma for innumerable kalpas without indolence. I became a king [and continued to be so] for many kalpas.[1] [Although I was a king,] I made a vow to attain unsurpassed Bodhi. I never faltered in seeking it. I practiced alms-giving in order to complete the six pāramitās. I never grudged elephants, horses, the seven treasures, countries, cities, wives, children, menservants, maidservants or attendants. I did not spare my head, eyes, marrow, brain, flesh, hands or feet. I did not spare even my life.[1]
“In those days the lives of the people of the world were immeasurably long. [One day] I abdicated from the throne in order to seek the Dharma[, but retained the title of king]. I entrusted the crown prince with the administration of my country. l beat a drum and sought the Dharma in all directions, saying with a loud voice, ‘Who will expound the Great Vehicle to me? If there is anyone, I will make offerings to him, and run errands for him for the rest of my life.’
“Thereupon a seer came to [me, who was] the king. He said, ‘I have a sūtra of the Great Vehicle called the Sūtra of the Lotus Flower of the Wonderful Dharma. If you are not disobedient to me, I will expound this sūtra to you.’
“Having heard this, I danced with joy, and immediately became his servant. I offered him anything he wanted. I collected fruits, drew water, gathered firewood, and prepared meals for him. I even allowed my body to be his seat. I never felt tired in body and mind. I served him for a thousand years. In order to hear the Dharma from him, I served him so strenuously that I did not cause him to be short of anything.”
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
I remember that I became a king in a kalpa of the past.
Although I was a king,
I did not indulge in the pleasures of the five desires
Because I was seeking the Great Dharma.
I tolled a bell, and said loudly in all directions;
“Who knows the Great Dharma?
If anyone expounds the Dharma to me,
I will become his servant.”
There was a seer called Asita.
He came to [me, who was] the great king, and said:
“I know the Wonderful Dharma.
It is rare in the world.
If you serve me well,
I will expound the Dharma to you.”
Hearing this, I had great joy.
I became his servant at once.
I offered him
Anything he wanted.
Although I was the king of a great country,
I sought the Dharma strenuously.
I finally obtained the Dharma and became a Buddha.
Therefore, I now expound it to you.
The Buddha said to the bhikṣus:
“The king at that time was a previous life of myself. The seer at that time was a previous life of Devadatta. Devadatta was my teacher.[1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14] He caused me to complete the six pāramitās. He caused me to have loving-kindness, compassion, joy and impartiality. He caused me to have the thirty-two major marks and the eighty minor marks [of the Buddha]. He caused me to have my body purely gilt. He caused me to have the ten powers and the four kinds of fearlessness. He caused me to know the four ways to attract others. He caused me to have the eighteen properties and supernatural powers [of the Buddha]. He caused me to have the power of giving discourses. I attained perfect enlightenment and now save all living beings because Devadatta was my teacher.”
He said to the four kinds of devotees:
“Devadatta will become a Buddha after innumerable kalpas.[1, 2, 3, 4, 5, 6, 7, 8] He will be called Heavenly-King, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. The world of that Buddha will be called Heavenly-Way. That Buddha will live for twenty intermediate ka]pas. He will expound the Wonderful Dharma to all living beings. [Hearing the Dharma from him,] as many living beings as there are sands in the River Ganges will obtain Arhatship; another group of innumerable living beings will aspire for the enlightenment of cause-knowers; and another group of living beings as many as there are sands in the River Ganges will aspire for unsurpassed enlightenment, obtain the truth of birthlessness, and reach the stage of irrevocability. After the Parinirvana of Heavenly-King Buddha, his right teachings will be preserved in that world for twenty intermediate kalpas. During that time a stupa of the seven treasures sixty yojanas tall and forty yojanas wide and deep will be erected to enshrine the śarīras of his perfect body. Gods and men will bow to the wonderful stupa of the seven treasures and offer various flowers, incense powder, incense to burn, incense applicable to the skin, garments, necklaces, banners, streamers, jeweled canopies, music and songs of praise [to the stupa]. [By doing all this,] innumerable living beings will attain Arhatship; another group of innumerable living beings will attain Pratyekabuddhahood; and another group of inconceivably numerous living beings will aspire for Bodhi and reach the stage of irrevocability.”
He said to the bhikṣus:
“Good men or women in the future who hear this chapter of Devadatta of the Sūtra of the Lotus Flower of the Wonderful Dharma with faithful respect caused by their pure minds, and have no doubts [about this chapter], will not fall into hell or the region of hungry spirits or the region of animals. They will be reborn before the Buddhas of the worlds of the ten quarters. They will always hear this sūtra at the places of their rebirth. Even when they are reborn among men or gods, they will be given wonderful pleasures. When they are reborn before the Buddhas, they will appear in lotus-flowers.”
At that time Many-Treasures, the World-Honored One, who had come from the nadir,’ was accompanied by a Bodhisattva called Accumulated-Wisdom. The Bodhisattva said to Many-Treasures Buddha, “Shall we go back to our home world?”
Śākyamuni Buddha said to Accumulated-Wisdom:
“Good man, wait for a while! A Bodhisattva called Mañjuśrī is coming. See him, talk about the Wonderful Dharma with him, and then go back to your home world!”
Thereupon Mañjuśrī came sitting on a one-thousand-petaled lotus-flower as large as the wheel of a chariot. He was accompanied by other Bodhisattvas who were also sitting on jeweled lotus-flowers. Mañjuśrī had sprung up from the palace of Dragon-King Sagara[1, 2, 3] in the great ocean, gone up to the sky[, and traveled through the sky towards Mt. Sacred Eagle]. Having reached Mt. Sacred Eagle, he descended from the lotus flower, came to the two World-Honored Ones,” and worshipped their feet with his head. Having completed the worship, he came to Accumulated-Wisdom, exchanged greetings with him, retired and sat to one side.
Accumulated-Wisdom Bodhisattva asked Mañjuśrī, “You went to the palace of the dragon-king. How many living beings did you lead into the Way to Bodhi there?”
Mañjuśrī answered, “Their number is immeasurable, incalculable, inexplicable, unthinkable. Wait for a while! You will be able to see them.”
No sooner had he said this than innumerable Bodhisattvas, who were sitting on jeweled lotus-flowers, sprang up from the sea, came to Mt. Sacred Eagle, went up to the sky, and stayed there. All these Bodhisattvas had been led [into the Way to Bodhi] by Mañjuśrī. They had already performed the Bodhisattva practices. [Up in the sky] they [began to] expound the six pāramitās. Some of them were formerly Śrāvakas. When they were Śrāvakas, they expounded the Śrāvaka practices in the sky. Now they were acting according to the truth of the Void of the Great Vehicle.
Mañjuśrī said to Accumulated-Wisdom, “Now you see the living beings whom I taught in the sea.”
Thereupon Accumulated-Wisdom Bodhisattva praised him with gāthās:
Possessor of Great Wisdom and Virtue!
You were brave in saving innumerable living beings.
This great congregation and I understand
That you expounded
The truth of the reality of all things,
Revealed the teaching of the One Vehicle,
And led those innumerable living beings
[Into the Way] to Bodhi quickly.
Mañjuśrī said, “In the sea I expounded only the Sūtra of the Lotus Flower of the Wonderful Dharma.”[1]
Accumulated-Wisdom asked Mañjuśrī:
“The sūtra is exceedingly profound and wonderful. This is the treasure of all the sūtras. It is rare in the world. Do you know anyone who acted according to this sūtra so strenuously that he has already been qualified to become a Buddha quickly?”
Mañjuśrī answered:
“Yes. There is a daughter of Dragon-King Sagara [among those whom I taught]. She is eight years old. She is clever. She knows the karmas of all living beings. She obtained dhārāṇis. She keeps all the treasury of the profound and hidden core expounded by the Buddhas. She entered deep into dhyāna-concentration, and understood all teachings. She aspired for Bodhi in a ksana, and reached the stage of irrevocability. She is eloquent without hindrance. She is compassionate towards all living beings just as a mother is towards her babe. She obtained all merits. Her thoughts and words are wonderful and great. She is compassionate, humble, gentle and graceful. She [has already been qualified to] attain Bodhi[, and to become a Buddha quickly].”[1, 2, 3, 4, 5]
Accumulated-Wisdom Bodhisattva said:
“As far as I know, [when he was a Bodhisattva,] Śākyamuni Buddha sought Bodhi, that is, enlightenment incessantly for innumerable kalpas. He accumulated merits by practicing austerities. Even the smallest part, even the part as large as a poppy-seed of this world-this world being composed of one thousand million Sumeru-worlds-is not outside the places where the Bodhisattva made efforts to save all living beings at the cost of his life. It was after doing all this that he attained Bodhi, that is, enlightenment. I do not believe that this girl will be able to attain perfect enlightenment[, that is, to become a Buddha] in a moment.”
No sooner had he said this than the daughter of the dragon king came to [Śākyamuni] Buddha. She worshipped [his feet] with her head, retired, stood to one side, and praised him with gāthās:
You know the sins and merits
Of all living beings.
You illumine the worlds of the ten quarters.
Your wonderful, pure and sacred body
Is adorned with the thirty-two major marks
And with the eighty minor marks.
Gods and men are looking up at you.
Dragons also respect you.
None of the living beings
Sees you without adoration.
Thereupon Śāriputra said to the daughter of the dragon-king:
“You think that you will be able to attain unsurpassed enlightenment [and become a Buddha] before long. This is difficult to believe because the body of a woman is too defiled to be a recipient of the teachings of the Buddha.[1, 2] How can you attain unsurpassed Bodhi? The enlightenment of the Buddha is far off. It can be attained only by those who perform the [Bodhisattva] practices with strenuous efforts for innumerable kalpas. A woman has five impossibilities. She cannot become 1. the Brahman-Heavenly-King, 2. King Śakra, 3. King Mara, 4. a wheel-turning-holy-king, and 5. a Buddha. How can it be that you, being a woman, will become a Buddha, quickly [or not]?”
At that time the daughter of the dragon-king had a gem. The gem was worth one thousand million Sumeru-worlds.[1] She offered it to the Buddha. The Buddha received it immediately. She asked both Accumulated-Wisdom Bodhisattva and Venerable Śāriputra, “I offered a gem to the World-Honored One. Did he receive it quickly or not?”
Both of them answered, “Very quickly.”
She said, “Look at me with your supernatural powers![1] I will become a Buddha more quickly.”[1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16]
Thereupon the congregation saw that the daughter of the dragon-king changed into a man all of a sudden, performed the Bodhisattva practices, went to the Spotless World in the south, sat on a jeweled lotus-flower, attained perfect enlightenment, obtained the thirty-two major marks and the eighty minor marks [of the Buddha], and [began to] expound the Wonderful Dharma to the living beings of the worlds of the ten quarters. Having seen from afar that [the man who had been] the daughter of the dragon-king had become a Buddha and [begun to] expound the Dharma to the men and gods in his congregation, all the living beings of the Sahā-World, including Bodhisattvas, Śrāvakas, gods, dragons, the [six other kinds, that is, in total] eight kinds of supernatural beings, men, and nonhuman beings, bowed [to that Buddha] with great joy. Having heard the Dharma [from that Buddha], [a group of] innumerable living beings [of that world] understood the Dharma, and reached the stage of irrevocability, and [another group of] innumerable living beings [of that world] obtained the assurance of their future attainment of enlightenment.[1, 2, 3, 4, 5] At that time the Spotless World quaked in the six ways. Three thousand living beings of the Sahā World reached the stage of irrevocability, and another group of three thousand living beings [of the Sahā-World] aspired for Bodhi, and obtained the assurance of their future attainment of enlightenment. The Accumulated-Wisdom Bodhisattva, Śāriputra, and all the other living beings in the congregation received the Dharma faithfully and in silence.[1]
Chapter 13: Encouragement for Keeping This Sūtra[1, 2]
Thereupon Medicine-King Bodhisattva-mahāsattva and Great-Eloquence Bodhisattva-mahāsattva, together with their twenty-thousand attendants who were also Bodhisattvas, vowed to the Buddha:
“World-Honored One, do not worry! We will keep, read, recite and expound this sūtra after your extinction. The living beings in the evil world after [your extinction] will have less roots of good, more arrogance, more greed for offerings of worldly things, and more roots of evil. It will be difficult to teach them because they will go away from emancipation. But we will patiently read, recite, keep, expound and copy this sūtra, and make various offerings to it. We will not spare even our lives [in doing all this].”[1, 2, 3, 4, 5, 6, 7, 8, 9]
At that time there were five hundred Arhats in this congregation. They had already been assured of their future attainment [of Anuttara-samyak-saṃbodhi]. They said to the Buddha, “World-Honored One! We also vow to expound this sūtra [but we will expound it] in some other worlds [rather than in this Sahā-World].”
There were also eight thousand Śrāvakas some of whom had something more to learn while others had nothing more to learn. They had already been assured of their future attainment [of Anuttara-samyak-saṃbodhi]. They rose from their seats, joined their hands together towards the Buddha and vowed:
“World-Honored One! We also will expound this sūtra in some other worlds because the people of this Sahā-World have many evils. They are arrogant. They have few merits. They are angry, defiled, ready to flatter others, and insincere.”
There were Maha-Prajapati Bhikṣunī,[1, 2, 3, 4, 5] the sister of the mother of the Buddha, and six thousand bhikṣunīs, some of whom had something more to learn while others had nothing more to learn. They rose from their seats, joined their hands together with all their hearts, and looked up at the honorable face with unblenching eyes.
Thereupon the World-Honored One said to Gautamī:
“Why do you look at me so anxiously? You do not think that I assured you of your future attainment of Anuttara-samyak-saṃbodhi because I did not mention you by name, do you? Gautamī! I have already said that I assured all the Śrāvakas of their future attainment [of Anuttara-samyak-saṃbodhi]. Now you wish to know my assurance of your future attainment [of Anuttara-samyak-saṃbodhi].[1] You will become a great teacher of the Dharma under six billion and eight hundred thousand million Buddhas in the future. The six thousand bhikṣunīs, some of whom have something more to learn while others have nothing more to learn, also will become teachers of the Dharma. [By becoming a great teacher of the Dharma,] you will complete the Way of Bodhisattvas in the course of time, and become a Buddha called Gladly-Seen-By-All-Beings, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. Gautamī![1] That Gladly-Seen-By-All-Beings Buddha will assure the six thousand [bhikṣunīs, that is,] Bodhisattvas of their future attainment of Anuttara-samyak-saṃbodhi one after another.”
Thereupon Yaśodharā Bhikṣunī,[1, 2, 3, 4, 5] the mother of Rāhula, thought, “I am not among the persons whom the World-Honored One mentioned by name and assured of their future attainment of [Anuttara-samyak-saṃbodhi].”
The Buddha said to Yaśodharā:
“You will perform the Bodhisattva practices under hundreds of thousands of billions of Buddhas in the future. You will become a great teacher of the Dharma under those Buddhas. You will walk the Way to Buddhahood step by step, and finally become a Buddha in a good world. The name of that Buddha will be Emitting-Ten-Million-Rays-Of-Light, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One.[1] The duration of the life of that Buddha will be many asaṃkhyas of kalpas.”
Thereupon Mahā-Prajāpatī Bhikṣunī, Yaśodharā Bhikṣunī, and their attendants had the greatest joy that they had ever had. They sang in a gāthā before the Buddha:
You, the World-Honored One, are our leader.
You give peace to gods and men.
Hearing that you assured us of our future Buddhahood,
We are relieved and satisfied.
Having sung this gāthā, the bhikṣunīs said to the Buddha, “World-Honored One! We also will expound this sūtra in other worlds.”
Day 18
Thereupon the World-Honored One looked at the eighty billion nayuta Bodhisattva-mahāsattvas. These Bodhisattvas had already reached the stage of avaivartika, turned the irrevocable wheel of the Dharma, and obtained dhārāṇis. They rose from their seats, came to the Buddha, joined their hands together [towards him] with all their hearts, and thought, “If the World-Honored One commands us to keep and expound this sūtra, we will expound the Dharma just as the Buddha teaches.”
They also thought, “The Buddha keeps silence.’ He does not command us. What shall we do?”[1, 2, 3]
In order to follow the wish of the Buddha respectfully, and also to fulfill their original vow, they vowed to the Buddha with a loud voice like the roar of a lion:
“World-Honored One! After your extinction, we will go to any place [not only of this Sahā-World but also] of the worlds of the ten quarters, as often as required, and cause all living beings to copy, keep, read and recite this sūtra, to expound the meanings of it, to act according to the Dharma, and to memorize this sūtra correctly. We shall be able to do all this only by your powers. World-Honored One! Protect us from afar even when you are in another world!”[1, 2]
Thereupon the Bodhisattvas sang in gāthās with one voice:
Do not worry!
We will expound this sūtra
In the dreadful, evil world
After your extinction.[1, 2, 3, 4, 5, 6]
Ignorant people will speak ill of us,
Abuse us, and threaten us
With swords or sticks.
But we will endure all this.[1, 2, 3, 4, 5, 6, 7, 8, 9]
Some bhikṣus in the evil world will be cunning.
They will be ready to flatter others.
Thinking that they have obtained what they have not,
Their minds will be filled with arrogance.[1, 2, 3]
Some bhikṣus will live in aranyas or retired places,
And wear patched pieces of cloth.
Thinking that they are practicing the true Way,
They will despise others.
Being attached to worldly profits,
They will expound the Dharma to men in white robes.
They will be respected by the people of the world
As the Arhats who have the six supernatural powers.
They will have evil thoughts.
They will always think of worldly things.
Even when they live in aranyas,
They will take pleasure in saying that we have faults.
They will say of us,
“Those bhikṣus are greedy for worldly profits.
Therefore, they are expounding
The teachings of heretics.
They made that sūtra by themselves
In order to deceive the people of the world.
They are expounding that sūtra
Because they wish to make a name for themselves.”
In order to speak ill of us, in order to slander us
In the midst of the great multitude,
In order to say that we are evil,
They will say to kings, ministers and brahmanas,
And also to householders and other bhikṣus,
“They have wrong views.
They are expounding
The teachings of heretics.”
But we will endure all this
Because we respect you.[1]
They will despise us,
Saying to us [ironically],
“You are Buddhas.”
But we will endure all these despising words.
There will be many dreadful things
In the evil world of the kalpa of defilements.
Devils will enter the bodies [of those bhikṣus]
And cause them to abuse and insult us.[1]
We will not spare even our lives.
We treasure only unsurpassed enlightenment.
We will protect and keep the Dharma in the future
If you transmit it to us.[1, 2, 3, 4, 5, 6]
World-Honored One, know this!
Evil bhikṣus in the defiled world will not know
The teachings that you expounded with expedients
According to the capacities of all living beings.[1]
They will speak ill of us,
Or frown at us,
Or drive us out of our monasteries
From time to time.
But we will endure all these evils
Because we are thinking of your command.
When we hear of a person who seeks the Dharma
In any village or city,
We will visit him and expound the Dharma [to him]
If you transmit it to us.
We vow all this to you
And also to the Buddhas who have come
From the worlds of the ten quarters.
Buddha, know what we have in our minds!
Chapter 14: Peaceful Practices[1]
Thereupon Mañjuśrī Bodhisattva-mahāsattva, the Son of the King of the Dharma, said to the Buddha:
“World-Honored One! These Bodhisattvas are extraordinarily rare. They made a great vow to protect, keep, read, recite and expound this Sūtra of the Lotus Flower of the Wonderful Dharma in the evil world after your extinction because they are following you respectfully. World-Honored One! How should an [ordinary][1] Bodhisattva-mahāsattvas expound this sūtra in the evil world after [your extinction]?”[1, 2, 3]
The Buddha said to him:
“A Bodhisattva-mahāsattvas who wishes to expound this sūtra in the evil world after [my extinction] should practice four sets of things.[1, 2, 3, 4, 5, 6, 7, 8,9, 10]
“First, he should perform proper practices, approach proper things, and then expound this sūtra to all living beings.[1]
“What are the proper things the Bodhisattva-mahāsattvas should approach? He should not approach kings, princes, ministers or other government directors. He should not approach heretics, aspirants for the teaching of Brahman, Nirgraṇṭhas, writer of worldly literature, writers of non-Buddhist songs of praise, Lokāyatas or Anti-Lokāyatas. He should not approach players of dangerous sports such as boxers or wrestlers. He should not approach naṭas or other various amusement-makers. He should not approach caṇḍālas, boar-keepers, shepherds, poulterers, dog-keepers, hunters, fishermen, or other people who do evils for their livelihood. When they come to him, he should expound the Dharma to them, but should not wish [to receive anything from them]. He should not approach those who seek Śrāvakahood, be they bhikṣus, bhikṣunīs, upāsakās or upāsikās. He should not exchange greeting with them. He should not stay with them in the same monastery, promenade or lecture-hall. When they come to him, he should expound the Dharma to them according to their capacities, but should not wish [to receive anything from them]. Mañjuśrī! The Bodhisattva-mahāsattvas should not expound the Dharma to a woman with a desire for her. He should not wish to look at her. When he enters the house of others, he should not talk with a little girl, an unmarried woman or a widow. He should not approach or make friend with anyone of the five kinds of eunuchs. He should not enter the house of others alone. If he must enter it alone for some rea on, he should think of the Buddha with all his heart. When he expounds the Dharma to a woman, he should not laugh with his teeth visible to her. He should not expose his breast to her. He should not be friendly with her even for the purpose of expounding the Dharma to her. Needless to say, he should not be so for other purposes. He should not wish to keep young disciples, śramaṇeras or children. He should not wish to have the same teacher with them.
“He should always make it a pleasure to sit in dhyāna. He should live in a retired place and concentrate his mind. Mañjuśrī! [A retired place] is the first thing he should approach.[1]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
A Bodhisattva who wishes
To expound this sūtra without fear
In the evil world
After [my extinction]
Should perform proper practices
And approach proper things.
He should keep away
From kings, princes and ministers,
From other government officials,
From players of dangerous sports,
From caṇḍālas, from heretics,
And from aspirants for the teaching of Brahman.
He should not approach arrogant people,
Or the scholars who are deeply attached
To the Three Stores of the Lesser Vehicle,
Or the bhikṣus
Who violate the precepts,
Or self-appointed Arhats,
Or the bhikṣunīs/
Who like to laugh playfully.
He should not approach the upāsikās
Who are attached to the five desires
Or who seek in their present life
The extinction[-without-remainder].
He should not approach
Or make friends with a widow
Or with an unmarried woman
Or with a eunuch.
He should not approach
Slaughterers or cooks
Or those who kill for profit,
Such as hunters or fishermen.
He should not approach
Butchers
Or procurers
Of prostitutes.
He should not approach
Dangerous wrestlers
Or makers of various amusements
Or immoral women.
He should not expound the Dharma
To a woman in an enclosed place.
When he expounds the Dharma to her,
He should not laugh playfully.
When he goes to a village to beg for food,
He should take a Bhikṣu with him.
If he cannot find a Bhikṣu [to take with him],
He should think of the Buddha with all his heart.
These are the proper practices he should perform
And the proper things he should approach.
He should expound the Dharma peacefully
Only after doing all this!
Things are insubstantial.
They have no property.
They are not permanent.
They do not rise or perish.
This is the Dharma to be approached
By a man of wisdom.
The Bodhisattva should live in a retired place,
And concentrate his mind.
He should be as peaceful
And as immovable as Mt. Sumeru.
Things have no property
Just as the sky has not.
They are not solid.
They are not born.
They do not appear or move or go.
They are permanently of one form.’
This truth is the proper thing
The Bodhisattva should approach.
A Bhikṣu who lives after my extinction
Will be free from timidity
If he performs these proper practices,
And approaches these proper things
As previously stated,
And then expounds this sūtra.
A Bodhisattva will be peaceful,
And free from timidity
If he stays in a quiet room
For some time,
Recollects the Dharma correctly,
Understands the Dharma
According to the meanings of it,
And then emerges
From his dhyāna-concentration,
And leads kings, princes,
Common people and brahmanas
By expounding this sūtra to them.
Mañjuśrī, all this is the first set of things
That the Bodhisattva should do
Before he expounds the Sūtra
Of the Lotus Flower of the Wonderful Dharma
In the world after [my extinction].[1]
“Second, Mañjuśrī! A Bodhisattva-mahāsattvas who wishes to expound this sūtra in the age of the decline of the teachings after my extinction should perform the following peaceful practices. When he expounds or reads this sūtra, he should not point out the faults of other persons or sūtras. He should not despise other teachers of the Dharma. He should not speak of the good points or bad points or the merits or demerits of others. He should not mention Śrāvakas by name when he blames them. Nor should he do so when he praises them. He should not have hostile feelings against them or dislike them. He should have this peace of mind so that he may not act against the wishes of the hearers. When he is asked questions, he should not answer by the teachings of the Lesser Vehicle, but expound the Dharma only by the teachings of the Great Vehicle so that the questioners may be able to obtain the knowledge of the equality and differences of all things.”[1, 2, 3]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
The Bodhisattva should wish
To make all living beings peaceful,
And then expound the Dharma to them.
He should make a seat in a pure place,
Apply ointment to his skin,
Wash dirt and dust off himself,
Wear a new and undefiled robe,
Clean himself within and without,
Sit on the seat of the Dharma peacefully,
And then expound the Dharma in answer to questions.[1]
He should expound with a smile
The wonderful meaning of the Dharma
To bhikṣus and bhikṣunīs,
To upāsakās and upāsikās,
To kings and princes,
To government officials,
And to common people.
When he is asked questions,
He should answer
According to the meaning of the Dharma.
He should expound the Dharma to them
With stories of previous lives, parables and similes.
With these expedients he should cause them
To aspire for enlightenment,
To promote their understanding step by step,
And finally to enter into the Way to Buddhahood.
He should give up indolence,
Negligence, grief and sorrow.
He should expound the Dharma to them
Out of his compassion towards them.
He should expound to them
The teaching of unsurpassed enlightenment
With stories of previous lives
And with innumerable parables and similes
Day and night,
And cause them to rejoice.
He should not wish to receive
Garments or bedding,
Food and drink, or medicine
From them.
A Bhikṣu who expounds this Sūtra
Of the Lotus Flower of the Wonderful Dharma
With patience
After my extinction,
Will be emancipated
From jealousy, anger, and other illusions,
That is to say, from all obstacles.
He will have no sorrow.
He will not be spoken ill of.
He will not be in fear.
He will not be threatened with swords or sticks,
Or driven out [of his monastery].
A man of wisdom
Who controls his mind
As previously stated
Will be peaceful.
His merits will be innumerable.
You would not be able to tell the number of them
By any parable or simile even if you tried to do so
For thousands of billions of kalpas.
“Again, Mañjuśrī! A Bodhisattva-mahāsattvas who wishes to keep, read and recite this sūtra in the latter days after [my extinction] when the teachings are about to be destroyed,[1] should not nurse jealousy against others, or flatter or deceive them. He should not despise those who study the Way to Buddhahood in any way. He should not speak ill of them or try to point out their faults. Some bhikṣus, bhikṣunīs, upāsakās or upāsikās will seek Śrāvakahood or Pratyekabuddhahood or the Way of Bodhisattvas. He should not disturb or perplex them by saying to them, ‘You are far from enlightenment. You cannot obtain the knowledge of the equality and differences of all things because you are licentious and lazy in seeking enlightenment.’ He should not have fruitless disputes or quarrels about the teachings with others. He should have great compassion towards all living beings. He should look upon all the Tathāgatas as his loving fathers, and upon all the Bodhisattvas as his great teachers. He should bow to all the great Bodhisattvas of the worlds of the ten quarters respectfully and from the bottom of his heart. He should expound the Dharma to all living beings without partiality. He should be obedient to the Dharma. He should not add anything to the Dharma or take away anything from the Dharma. He should not expound more teachings to those who love the Dharma more [than others do].[1, 2, 3, 4]
“Mañjuśrī! A Bodhisattva-mahāsattva who performs this third set of peaceful practices in the latter days after [my extinction] when the teachings are about to be destroyed,[1] will be able to expound the Dharma without disturbance. He will be able to have good friends when he reads and recites this sūtra. A great multitude will come to him, hear and receive this sūtra from him, keep it after hearing it, recite it after keeping it, expound it after reciting it, copy it or cause others to copy it after expounding it, make offerings to the copy of this sūtra, honor it, respect it, and praise it.”
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
He should not despise others,
Or have fruitless disputes about the teachings.
He should not perplex others by saying to them:
“You will not be able to attain Buddhahood.”
Any son of mine who expounds the Dharma
Should be gentle, patient and compassionate
Towards all living beings.
He should not be lazy.
In the worlds of the ten quarters,
The great Bodhisattvas are practicing the Way
Out of their compassion towards all living beings.
He should respect them as his great teachers.
This is the third set of peaceful practices.
A man of wisdom should perform all this.
Anyone who performs these peaceful practices
Will be respected by innumerable living beings.
Day 19
“Again, Mañjuśrī! A Bodhisattva-mahāsattvas who keeps this Sutra of the Lotus Flower of the Wonderful Dharma in the latter days after [my extinction] when the teachings are about to be destroyed,[1] should have great loving-kindness towards laymen and monks, and great compassion towards those who are not Bodhisattvas. He should think: ‘They do not know that the Tathāgata expounded expedient teachings according to the capacities of all Jiving beings. They do not hear, know or notice it, or ask a question about it or believe or understand it. Although they do not ask a question about this sūtra, or believe or understand it, I will lead them and cause them, wherever they may be, to understand the Dharma by my supernatural powers and by the power of my wisdom when I attain Anuttara-samyak-saṃbodhi.'[1, 2, 3, 4, 5, 6, 7, 8, 9]
“Mañjuśrī! A Bodhisattva-mahāsattvas who performs this fourth set of [peaceful] practices after my extinction, will be able to expound the Dharma flawlessly. Bhikṣus, bhikṣunīs, upāsakās, upāsikās, kings, princes, ministers, common people, brāhmanas and householders will make offerings to him, honor him, respect him, and praise him. The gods in the sky will always serve him in order to hear the Dharma from him. When someone comes to his abode located in a village, in a city, in a retired place or in a forest, and wishes to ask him a question, the gods will protect him day and night for the sake of the Dharma so that the hearer may rejoice because this sūtra was, is, and will be protected by the supernatural powers of the past, present and future Buddhas. [1, 2, 3, 4]
“Mañjuśrī! It is difficult to hear even the title of this Sutra of the Lotus Flower of the Wonderful Dharma [even if you try to do so, walking about] innumerable worlds. Needless to say, it is more difficult to see, keep, read and recite this sūtra.[1, 2, 3, 4]
“Mañjuśrī! I will tell you a parable. Suppose a powerful wheel-turning-holy-king demanded surrender of the kings of smaller countries by threat of force. They did not obey his demand. He led soldiers, and went and suppressed them. He was very glad to see that some soldiers distinguished themselves in war. According to their merits, he gave them paddy fields, houses, villages, cities, garments or ornaments; or various treasures such as gold, silver, lapis lazuli, shell, agate, coral or amber; or elephants, horses, vehicles, menservants, maidservants or subjects. But he did not give a brilliant gem which he was keeping in his top-knot to anyone because the gem on the head of the king was the only one [in the world]. If he had given it to anyone, the followers of the king would have been much surprised.[1, 2, 3, 4, 5]
“Mañjuśrī! I am like the king. I obtained the world of the Dharma by my powers of dhyāna-concentration and of wisdom, and became the king of the triple world. But the kings of the Maras did not assent to my demand for surrender to me. Therefore, my army led by generals, that is, by sages and saints, fought with them. I was glad to see that some distinguished themselves [in war]. In order to cause them to rejoice, I expounded many sūtras to the four kinds of devotees. I gave them the treasures of the Dharma such as dhyāna-concentrations, emancipations, the roots without āsravas, and the powers without āsravas, and also the city of Nirvana, telling them that they had already attained extinction. Although I led them [by giving these things to them] and caused them to rejoice, I did not expound to them the Sutra of the Lotus Flower of the Wonderful Dharma.
“Mañjuśrī! When he saw a soldier of extraordinary merit, the wheel-turning-holy-king joyfully gave that soldier the unbelievably precious gem, which he had kept in his top-knot for a long time and had not given to anyone. I am like the king. I am the great king of the Dharma in the triple world. I expound the Dharma and teach all living beings. Because I see that my soldiers led by generals, that is, by sages and saints, have already obtained extraordinary merits in their fight with the Mara of the five aggregates, with the Mara of illusions, and with the Mara of death, and that they have already eliminated the three poisons, left the triple world, and destroyed the nets of the Maras, I now expound this Sutra of the Lotus Flower of the Wonderful Dharma with great joy. This sūtra leads all living beings to the knowledge of all things. I did not expound it before because, if I had done so, many people in the world would have hated it and few would have believed it.
“Mañjuśrī! This Sutra of the Lotus Flower of the Wonderful Dharma is the most excellent and profound teaching of all the Tathāgatas. Therefore, I expound it lastly just as the powerful king gave the brilliant gem lastly, the one which he had kept [in his topknot) for a long time.
“Mañjuśrī! This Sutra of the Lotus Flower of the Wonderful Dharma is the treasury of the hidden core of the Buddhas, of the Tathāgatas. It is superior to all the other sūtras. I kept it [in secret] and refrained from expounding it for the long night. Now I expound it to you today for the first time.”[1]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Be patient, and compassionate
Towards all living beings,
And then expound this sūtra
Praised by the Buddhas!
I will tell you a parable.
A wheel-turning-holy-king was powerful.
Some of his soldiers
Distinguished themselves in war.
He was glad to honor them.
He gave them elephants or horses,
Vehicles or ornaments,
Paddy fields or houses,
Villages or cities,
Garments or various treasures,
Menservants or maidservants,
Or other valuables.
He took a brilliant gem
Out of his top-knot
And gave it to the bravest man
Who had done the most difficult feats.[1, 2, 3, 4, 5]
I am like the king.
I am the King of the Dharma.
I have the great power of patience
And the treasury of wisdom.
I save all living beings in the world by the Dharma
Out of my great compassion towards them.
The people were under the pressure
Of various sufferings.
They were fighting with the Maras
In order to emancipate themselves
From suffering.
Because I saw all this,
I expounded various teachings to them.
I expounded many sūtras with skillful expedients.
Now I know that they can understand the Sutra
Of the Lotus Flower of the Wonderful Dharma.
Therefore, I expound it to them lastly
Just as the king took the brilliant gem
Out of his top-knot
And gave it [to the bravest man lastly].
This is the most honorable sūtra.
It is superior to all the other sūtras.
I kept it [in secret]
And refrained from expounding it.
Now is the time to do so.
Therefore, I expound it to you now.
Anyone who seeks
The enlightenment of the Buddha
And wishes to expound this sūtra
In peaceful ways after my extinction,
Should practice
These four sets of things.
All living beings
Will wish to see him
Just as they wish to see sages and saints.
Celestial pages will serve him.
He will not be struck with swords or sticks.
He will not be poisoned.
If anyone speaks ill of him,
The speaker’s mouth will be shut.
He will be able to go anywhere
As fearless as the lion king.
The light of his wisdom will be
As bright as that of the sun.[1]
He also will dream:
‘As many living beings, including dragons and asuras,
As there are sands in the River Ganges
Are joining their hands together
Towards me respectfully,
And I am expounding the Dharma to them.’
He also will dream:
‘The bodies of the Buddhas are golden-colored.
They are emitting innumerable ray of light,
And illumining all things.
The Buddhas are expounding all teachings
With their brahma voices.
I am among the four kinds of devotees
To whom a Buddha is expounding
The unsurpassed Dharma.
I praised the Buddha
With my hands joined together.
I heard the Dharma from him with joy.
I made offerings to him, and obtained dharanis.
I also obtained irrevocable wisdom.
The Buddha knew
That I entered deep into the Way to Buddhahood.
So he assured me of my future attainment
Of perfect enlightenment, saying:
‘Good man, in your future life,
You will be able to attain immeasurable wisdom,
That is, the great enlightenment: of the Buddha.
Your world will be pure and large
Without a parallel.
There will be the four kinds of devotees there.
They will hear the Dharma from you
With their hands joined together.’
He also will dream:
‘I am now in the forest of a mountain.
[ studied and practiced good teachings.
[ attained the truth of the reality of all things.
I am now in deep dhyāna-concentration.
I see the Buddhas of the worlds of the ten quarters.’
He also will have a good dream:
‘The bodies of the Buddhas are golden-colored.
They are adorned with a hundred marks of merits.
Having heard the Dharma from them,
I am now expounding it to others.’
He also will dream:
‘Although I was a king,
I gave up the five desires
And the most wonderful pleasures.
I left my palace and attendants,
And reached the place of enlightenment.
I sat on the lion-like seat under the Bodhi-tree,
And sought enlightenment.
After seven days, I obtained the wisdom of the Buddhas
And attained unsurpassed enlightenment.
I emerged [from dhyāna] and turned the wheel of the Dharma.
I expounded the Dharma to the four kinds of devotees
For a thousand billion kalpas.
I expounded the Wonderful Dharma-without-āsravas
And saved innumerable living beings.
Then I entered into Nirvana
Just as a flame dies when smoke is gone.’
Anyone who expounds
This supreme teaching
In the evil world after [my extinction]
Will obtain great benefits as previously stated.[1, 2]
Chapter 15: The Appearance of Bodhisattvas from Underground
Thereupon the Bodhisattva-mahāsattvas, more than eight times the number of the sands of the River Ganges, who had come from the other worlds, rose from among the great multitude, joined their hands together towards the Buddha, bowed to him, and said:
“World-Honored One! If you permit us to protect, keep, read, recite and copy this sūtra, and make offerings to it strenuously in this Sahā-World after your-extinction, we will [do so, and] expound it in this world.”
Thereupon the Buddha said to those Bodhisattva-mahāsattvas:
“No, good men! I do not want you to protect or keep this sūtra because there are Bodhisattva-mahāsattvas sixty thousand times as many as the sands of the River Ganges in this Sahā-World. They are each accompanied by attendants also numbering sixty thousand times as many as the sands of the River Ganges. They will protect, keep, read, recite and expound this sūtra after my extinction.”[1, 2, 3, 4, 5, 6, 7, 8]
When he had said this, the ground of the Sahā-World, which was composed of one thousand million Sumeru-worlds, quaked and cracked, and many thousands of billions of Bodhisattva-mahāsattvas sprang up from underground simultaneously. Their bodies were golden-colored, and adorned with the thirty-two marks and with innumerable rays of light. They had lived in the sky below this Sahā-World.[1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32] They came up here because they heard these words of Śākyamuni Buddha. Each of them was the leader of a great multitude. The Bodhisattvas included those who were each accompanied by attendants as many as sixty thousand times the number of the sands of the River Ganges. Needless to say, [they included those who were each accompanied by less attendants, for instance,] fifty thousand times, forty thousand times, thirty thousand times, twenty thousand times or ten thousand times the number of the sands of the River Ganges, or by attendants just as many of the sands of the River Ganges, or by attendants as many as a half, or a quarter of the number of the sands of the River Ganges, or by attendants as many as the sands of the River Ganges divided by a thousand billion nayuta, a billion, ten million, a million, ten thousand, a thousand, a hundred, ten, five, four, three or two attendants, or only by one attendant. [The Bodhisattvas] who preferred a solitary life came alone. The total number of the Bodhisattvas was innumerable, limitless, beyond calculation, inexplicable by any parable or simile.
Those Bodhisattvas who appeared from underground, came to Many-Treasures Tathāgata and Śākyamuni Buddha both of whom were in the wonderful stūpa of the seven treasures hanging in the sky. They [joined their hands together] towards the two World-Honored Ones, and worshipped their feet with their heads. Then they [descended onto the ground and] came to the Buddhas sitting on the lion-like seats under the jeweled trees, bowed to them, walked around them from left to right three times, joined their hands together respectfully, and praised them by the various ways by which Bodhisattvas should praise Buddhas. Then they [returned to the sky,] stood to one side, and looked up at the two World-Honored ones with joy.[1, 2] A period of fifty small kalpas elapsed from the Bodhisattva-mahāsattvas’ springing up from underground till the finishing of the praising of the Buddhas by the various ways by which Bodhisattvas should praise Buddhas. All this while Śākyamuni Buddha sat in silence. The four kinds of devotees also kept silence for the fifty small kalpas. By his supernatural powers, however, the Buddha caused the great multitude to think that they kept silence for only half a day. Also by the supernatural powers of the Buddha, the four kinds of devotees were able to see that the skies of many hundreds of thousands of billions of worlds were filled with those Bodhisattvas.
Those Bodhisattvas had four leaders: 1. Superior-Practice, 2. Limitless-Practice, 3. Pure-Practice, and 4. Steadily-Established-Practice.[1, 2, 3, 4, 5, 6, 7, 8, 9, 10] These four [great] Bodhisattvas were the highest leaders [of those Bodhisattvas]. In the presence of the great multitude, they joined their hands together towards Śākyamuni Buddha, looked up at him, and inquired after him saying:
“World-Honored One! Are you in good health? Are you peaceful or not? Are the living beings, whom you are to save, ready to receive your teachings or not? Do they not fatigue you?’
Thereupon the four great Bodhisattvas sang in gāthās:
World-Honored One, are you peaceful?
Are you in good health?
Are you not tired
With teaching the living beings?
Are they ready
To receive your teaching,
Or are they not?
Do they not fatigue you?
Day 20
Thereupon the World-Honored One said to them in the presence of the great multitude of Bodhisattvas:
“Truly, truly good men! I am peaceful. I am in good health. The living beings are ready to be saved. They do not fatigue me because I already taught them in their consecutive previous existences, and also because they have already honored the past Buddhas respectfully and planted the roots of good. As soon as they saw me and heard my teachings, they received my teachings by faith and entered into the wisdom of the Tathāgata, except those who had previously studied and practiced the teachings of the Lesser Vehicle. Now I am causing [the followers of the Lesser Vehicle] to hear this sūtra and to enter into the wisdom of the Buddha.”[1]
Thereupon the [four] great Bodhisattvas sang in gāthās:
Excellent, excellent, Great Hero!
World-Honored One!
The living beings are ready to be saved
Because in their previous existence
They already asked the [past] Buddhas
About their profound wisdom,
And having heard about it, understood it by faith.
We rejoice at seeing you.[1, 2, 3, 4, 5, 6, 7, 8, 9, 10]
Thereupon the World-Honored One praised the leading great Bodhisattvas, saying, “Excellent, excellent, good men! [I am glad that] you rejoice at seeing me.”[1]
Thereupon Maitreya Bodhisattva and the [other] Bodhisattvas [who had already been present in the congregation before the arrival of the Bodhisattvas from underground], eight thousand times as many as the sands of the River Ganges in number, thought:
‘We have never before seen these great Bodhisattva-mahāsattvas who sprang up from underground, stood before [Śākyamuni,] the World-Honored One, joined their hands together towards him, and made offerings to him. [Now we see that their leaders] inquire after him.’
Thereupon Maitreya Bodhisattva-mahāsattva, seeing what the Bodhisattvas numbering eight thousand times as many as the sands of the River Ganges had in their minds, and also wishing to remove his own doubts, joined his hands together towards the Buddha, and asked him in gāthās:
We have never seen
These many thousands of billions
Of Bodhisattvas.
Tell me, Most Honorable Biped!
Where did they come from?
[1]
They have gigantic bodies,
Great supernatural powers, and inconceivable wisdom.
They are resolute in mind.
They have a great power of patience.
All living beings are glad to see them.
Where did they come from?
They are each accompanied
By as many attendants
As there are sands
In the River Ganges.
Some great Bodhisattvas are each accompanied by attendants
Sixty thousand times as many as the sands of the River Ganges.
They are seeking the enlightenment of the Buddha
With all their hearts.
The number of these great teachers is sixty thousand times
The number of the sands of the River Ganges.
They came together and made offerings to you.
Now they protect and keep this sūtra.
The attendants or disciples accompanying
Each [of the other great Bodhisattvas] number
Fifty thousand times or forty thousand times
Or thirty thousand times or twenty thousand times
Or ten thousand times or a thousand times
Or a hundred times as many as the sands of the River Ganges,
Or a half, a third, or a quarter
Of the number of the sands of the River Ganges,
Or as many as the sands of the River Ganges Divided by a billion;
Or ten million nayuta, a billion or fifty million,
Or a million, ten thousand, a thousand or a hundred,
Or fifty, ten, three, two or one.
[The great Bodhisattvas] who are accompanied
By less attendants are even more numerous.
Some [great Bodhisattvas] have no attendants
Because they prefer a solitary life.
They are the most numerous.
They came together to you.
No one will be able to count
All [these great Bodhisattvas] even if he uses
A counting wand for more kalpas
Than the number of the sands of the River Ganges.
These Bodhisattvas have
Great powers, virtues and energy.
Who expounded the Dharma to them? Who taught them?
Who qualified them to attain [perfect enlightenment]?
Under whom did they begin to aspire for enlightenment?
What teaching of the Buddha did they extol?
What sūtra did they keep and practice?
What teaching of the Buddha did they study?
These Bodhisattvas have supernatural powers
And the great power of wisdom.
The ground of this world quaked and cracked.
They sprang up from under the four quarters of this world.
World-Honored One!
I have never seen them before.
I do not know
Any of them.
They appeared suddenly from underground.
Tell me why!
Many thousands of myriads
Of millions of Bodhisattvas
In this great congregation
Also want to know this.
There must be some reason.
Possessor of Immeasurable Virtues!
World-Honored One!
Remove our doubts!
At that time the Buddhas, who had come from many thousands of billions of worlds outside [this world], were sitting cross-legged on the lion-like seats under the jeweled trees in [this world and] the neighboring worlds of the eight quarters. Those Buddhas were the replicas of Śākyamuni Buddha. The attendant of each of those Buddhas saw that many Bodhisattvas had sprung up from under the four quarters of the [Sahā-World which was composed of one thousand million Sumeru-worlds and stayed in the sky. He said to the Buddha whom he was accompanying, “World-Honored One! Where did these innumerable, asaṃkhya Bodhisattvas come from?”
That Buddha said to his attendant:
Thereupon Śākyamuni Buddha said to Maitreya Bodhisattva:
Thereupon the World-Honored One, wishing to repeat what he said, sang in gāthās:
Exert yourselves and concentrate your minds!
Now I will tell you about this matter.
Do not doubt me!
My wisdom is difficult to understand.
Arouse your power of faith,
And do good patiently!
You will be able to hear the Dharma
That you have never heard before.[1]
Now I will relieve you.
Do not doubt me! Do not be afraid!
I do not tell a lie.
My wisdom is immeasurable.
The highest Dharma that I attained
Is profound and difficult to understand.
Now I will expound it.
Listen to me with all your hearts![1]
Thereupon the World-Honored One, having sung these gāthās, said to Maitreya Bodhisattva:
Now I will tell all of you in this great multitude, Ajita! [I know that] you have never seen these great, innumerable, asaṃkhya Bodhisattva-mahāsattvas who sprang up from underground. After I attained Anuttara-samyak-saṃbodhi in this Sahā-World, I taught these Bodhisattvas, led them, trained them, and caused them to aspire for enlightenment. They lived in the sky below this Sahā-World. When they were there, they read many sūtras, recited them, understood them, thought them over, evaluated them, and remembered them correctly. Ajita! These good men did not wish to talk much with others [about things other than the Dharma] but to live in a quiet place. They practiced the way strenuously without a rest. They did not live among gods and men. They had no hindrance in seeking profound wisdom. They always sought the teaching of the Buddha. They sought unsurpassed wisdom strenuously with all their hearts.”[1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
They are my sons because I taught them
And caused them to aspire for great enlightenment.
They have been living in this world
[For the past innumerable kalpas].[1]
They always practiced the dhuta.
They wished to live in a quiet place.
They kept away from bustling crowds.
They did not wish to talk much.
These sons of mine studied my teachings
Strenuously day and night
In order to attain
The enlightenment of the Buddha.
They lived in the sky
Below this Sahā-World.[1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12]
Resolute in mind,
They always sought wisdom,
And expounded
Various wonderful teachings without fear.
I once sat under the Bodhi-tree
In the City of Gaya,
Attained perfect enlightenment,
And turned the wheel of the unsurpassed Dharma.
Then I taught them,
And caused them to aspire £or enlightenment.
Now they do not falter [in seeking enlightenment].
They will be able to become Buddhas.
My words are true.
Believe me with all your hearts!
I have been teaching them
Since the remotest past.[1, 2, 3]
Thereupon Maitreya Bodhisattva-mahāsattva and the innumerable Bodhisattvas in the congregation doubted the Buddha’s words which they had never heard before. They thought:
‘How did the World-Honored One teach these great, innumerable, asaṃkhya Bodhisattvas, and qualify them to attain Anuttara-samyak-saṃbodhi in such a short time?’
[Maitreya Bodhisattva] said to the Buddha:
“World-Honored One! When you, the Tathāgata, were a crown prince, you left the palace of the Śākyas, sat at the place of enlightenment not far from the City of Gaya, and attained Anuttara-samyak-saṃbodhi. It is only forty and odd years since then.[1]
“World-Honored One! How did you do these great deeds of the Buddha in such a short time? Did you teach these great, innumerable Bodhisattvas, and qualify them to attain Anuttara-samyak-saṃbodhi by your powers or by your merits?
“World-Honored One! No one can count the number of these great Bodhisattvas even if he goes on counting them for thousands of billions of kalpas. They have already planted roots of good, practiced the way, and performed brahma practices under innumerable Buddhas from the remotest past.
“World-Honored One! It is difficult for anyone in the world to believe this. It is as difficult as to believe a handsome, black-haired man twenty-five years old who points to men a hundred years old and says, ‘They are my sons,’ or as to believe men a hundred years old who point to a young man and say, ‘This is our father. He brought us up.’ You are like the young man. It is not long since you attained enlightenment. But it is many thousands of billions of kalpas since the great multitude of these Bodhisattvas began to practice the Way strenuously in order to attain the enlightenment of the Buddha. During that time they entered into, stayed in, and came out of many hundreds of thousands of billions of samadhis, and obtained great supernatural powers. They performed brahma practices for a long time. They learned good teachings one by one, and obtained the ability to answer questions skillfully. They are regarded as the treasures of the world of men by all the people of the world because they are rare. Today you say that, after you attained the enlightenment of the Buddha, you caused them to aspire for enlightenment, taught them, and led them into the Way to Anuttara-samyak-saṃbodhi.
“World-Honored One! You did these deeds of great merit although it is not long since you attained Buddhahood. We believe that your words given according to the capacities of all living beings are infallible, and that we understand all that you know. But the beginners in Bodhisattvahood after your extinction, if they hear these words of yours, will not receive them by faith but commit the sin of violating the Dharma. Therefore, World-Honored One! Explain all this so that we may be able to remove our doubts and that the good men in the future may have no doubts when they hear these words of yours!”
Thereupon Maitreya Bodhisattva, wishing to repeat what he had said, sang in gāthās:
It is not long
Since you renounced the family of the Śākyas
And sat under the Bodhi-tree
Near Gaya.
These sons of yours are innumerable.
They have practiced
The way to Buddhahood for a long time.
They have supernatural powers and the power of wisdom.
They have studied the Way of Bodhisattvas well.
They are not defiled by worldliness
Just as the lotus-flower
Is not defiled by water.[1, 2, 3, 4, 5, 6, 7]
They sprang up from underground,
And are now standing before you respectfully.
This is difficult to understand.
How can we believe this?
You attained enlightenment quite recently.
But you have done so many things.
Remove our doubts!
Explain all this as it is!
Suppose a man twenty-five years old
Points to grey-haired and wrinkle-faced men
A hundred years old,
And says, “They are my sons.”
Suppose old men point to a young man
And say, “He is our father.”
No one in the world will believe
That a father is younger than his sons.
You are like the father.
You attained enlightenment quite recently.
These Bodhisattvas are resolute in mind.
They are not timid.
They have practiced the Way of Bodhisattva
For the past innumerable kalpas.
They are good at answering difficult questions.
They are fearless and patient.
They are handsome, powerful and virtuous.
They are praised by the Buddhas
Of the worlds of the ten quarter .
They expound [the Dharma] clearly.
They did not wish to live among men.
They preferred dwelling in dhyana-concentration.
They lived in the sky below
In order to attain the enlightenment of the Buddha.[1, 2]
We do not doubt your words
Because we heard them direct from you.
Explain all this so that the living beings in the future
May be able to understand your words, Buddha!
Those who doubt this sūtra
And do not believe it
Will fall into the evil regions.
Explain all this to us now![1, 2]
[Here ends] the Fifth Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.
Day 21
Chapter 16: The Duration of the Life of the Tathāgata[1, 2, 3, 4]
He said to the great multitude again, “Understand my sincere and infallible words by faith!”
He said to them once again, “Understand my sincere and infallible words by faith!”
Thereupon the great multitude of Bodhisattvas, headed by Maitreya, joined their hands together and said to the Buddha, “World-Honor done, tell us! We will receive your words by faith.”
They said this three times. Then they said once again, “Tell us! We will receive your words by faith.”
Thereupon the World-Honored One, seeing that they repeated their appeal even after they repeated it three times, said to them:
“Listen to me attentively! I will tell you about my hidden core and supernatural powers.[1] The gods, men and asuras in the world think that I, Śākyamuni Buddha, left the palace of the Śākyas, sat at the place of enlightenment not far from the City of Gayā, and attained Anuttara-samyak-saṃbodhi [forty and odd years ago]. To tell the truth, good men, it is many hundreds of thousands of billions of nayutas of kalpas since I became the Buddha.[1, 2, 3, 4, 5, 6, 7, 8, 9] Suppose someone smashed into dust five hundred thousand billion nayuta asaṃkhya worlds, which were each composed of one thousand million Sumeru-worlds, and went to the east [carrying the dust with him). When he reached a world at a distance of five hundred thousand billion nayuta asaṃkhya worlds [from this world], he put a particle of dust on that world. Then he went on again to the east, and repeated the putting of a particle of the dust [on the world at every distance of five hundred thousand billion nayuta asaṃkhya worlds] until the particles of the dust were exhausted.[1] Good men! What do you think of this? Do you think that the number of the world he went through is conceivable, countable, or not?”
Maitreya Bodhisattva and others said to the Buddha:
“World-Honored One! Those worlds are innumerable, uncountable, inconceivable. No Śrāvaka or Pratyekabuddha could count them even by his wisdom-without-āsravas. We are now in the state of avaivartika, but cannot, either. World-Honored One! Those worlds are innumerable.”
Thereupon the Buddha said to the great multitude of Bodhisattvas:
“Good Men! Now I will tell you clearly. Suppose those worlds, whether they were marked with the particles of the dust or not, were smashed into dust. The number of the kalpas which have elapsed since I became the Buddha is on hundred thousand billion nayuta asaṃkhyas larger than the number of the particles of the dust thus produced.[1] All this time I have been living in this Sahā-World, and teaching [the living beings of this world] by expounding the Dharma to them. I also have been leading and benefiting the living beings of one hundred thousand billion nayuta asaṃkhya worlds outside this world.[1, 2, 3, 4]
“Good men! During this time I gave various names to myself, for instance, the Burning-Light Buddha. I also said, ‘That Buddha entered into Nirvāṇa.’ I did all these things only as expedients.
“Good men! When some people came to me, I saw the strength of the power of their faith and of the other faculties of theirs with the eyes of the Buddha. Then I named myself differently, and told them of the duration of my life differently, according to their capacities. I also said to them, ‘I shall enter into Nirvāṇa.’ I expounded the Wonderful Dharma with these various expedients, and caused the living beings to rejoice.[1, 2, 3]
“Good men! All the sūtras that I expounded [hitherto] were for the purpose of saving all living beings. I told the stories of my previous lives [in some sūtras,] and the stories of the previous lives of other Buddhas [in other sūtras]. I showed my replicas [in some sūtras,] and my transformations [in other sūtras]. I described my deeds [in some sūtras,] and the deeds of others [in other sūtras].[1, 2, 3] All that I say is true, not false, because I see the triple world as it is. I see that the triple world is the world in which the living beings have neither birth nor death, that is to say, do not appear or disappear, that it is the world in which I do not appear or from which I do not disappear, that it is not real or unreal, and that it is not as it seems or as it does not seem. I do not see the triple world in the same way as [the living beings of] the triple world do.[1, 2, 3, 4] I see all this clearly and infallibly. The living beings are various in their natures, desires, deeds, thoughts and opinions. Therefore, I expounded the dharma with various stories of previous lives, with various parables, similes and discourses, in order to cause all living beings to plant the roots of good. I have never stopped doing what I should do. As I said before, it is very long since I became the Buddha. The duration of my life is innumerable, asaṃkhya kalpas. I am always here. I shall never pass away.[1, 2, 3, 4, 5, 6]
“Good men! The duration of my life, which I obtained by the practice of the way of Bodhisattvas, has not yet expired. It is twice as long as the length of time as previously stated. Although I shall never enter into Nirvāṇa, I say to men of little virtue, ‘I shall pass away.’ I teach them with this expedient. Why is that? It is because, if they see me for a long time, they will not plant the roots of good, but become poor and base, and cling to the five desires so much that they will be caught in the nets of wrong views.[1] If they think that I am always here, and do not think that I will pass away, they will become too arrogant and lazy to realize the difficulty of seeing me, and they will not respect me. Therefore I say [to them] expediently, ‘Bhikṣus, know this! It is difficult to see a Buddha who appears in [this] world.’ Why is that? It is because some men of little virtue cannot see me even during many hundreds of thousands of billions of kalpas while the others can. Therefore, I say [to them], ‘Bhikṣus! It is difficult to see a Tathāgata.’ Those who hear this and know that it is difficult to see me, will adore me, admire me, and plant the roots of good. Therefore l say [to them], ‘I shall pass away,’ although I shall not.[1]
“Good men! All the Buddhas, all the Tathāgatas, do the same as I do. [They expound their teachings] for the purpose of saving all living beings. Therefore, [their teachings] are true, not false.
“I will tell you a parable.[1, 2, 3, 4, 5, 6, 7, 8] There was once an excellent and wise physician. He was good at dispensing medicines and curing diseases. He had many sons, numbering ten, twenty, or a hundred. [One day] he went to a remote country on business. After he left home, the sons took poison.[1] The poison passed into their bodies, and the sons writhed in agony, rolling on the ground. At that time the father returned home. Some sons had already lost their right minds while the others still had not.[1, 2] All the sons saw their father in the distance and had great joy. They begged him on their knees, saying, ‘You came back safely. We were ignorant. We took poison by mistake. Cure us, and give us back our lives!’
“Seeing his sons suffering so much, the father consulted books of prescriptions, and collected good herbs. having a good color, smell and taste. He compounded a medicine by pounding and sieving the herbs, and gave it to them, saying, ‘This is a very good medicine. It has good color, smell and taste. Take it! It will remove the pain at once and you will not suffer any more.’
“The sons who had not lost their right minds saw that this good medicine had a good color and smell, took it at once, and were cured completely. But the sons who had already lost their right minds did not consent to take the medicine given to them, although they rejoiced at seeing their father come home and asked him to cure them, because they were so perverted that they did not believe that this medicine having a good color and smell had a good taste.[1]
“He said to them, ‘Know this! Now I am old and decrepit. I shall die soon. I am leaving this good medicine here.[1, 2, 3, 4] Take it! Do not be afraid that you will not be cured!’ Having thus advised them, he went to a [remote] country again. Then he sent home a messenger to tell them, ‘Your father has just died.'[1]
“Having heard that their father had passed away from this world, leaving them behind, they felt extremely sorry. They thought, ‘If our father were alive, he would love and protect us. Now he has
deserted us and died in a remote country.’
“They felt lonely and helpless because they thought that they were parentless and shelterless. Their constant sadness finally caused them to recover their right minds. They realized that the medicine had a good color, smell and taste. They took it and were completely cured of the poison. On hearing that they had recovered their health, the father returned home, and showed himself to them.[1, 2]
“Good men! What do you think of this? Do you think that anyone can accuse this excellent physician of falsehood?”
“No, World-Honored One!”
The Buddha said:
“I am like the father. It is many hundreds of thousands of billions of nayutas of asaṃkhyas of kalpas since I became the Buddha. In order to save the [perverted] people, I say expediently, ‘I shall pass away.’ No one will accuse me of falsehood by the [common] law.”[1, 2, 3]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:[1, 2]
It is many hundreds of thousands
Of billions of trillions
Of asaṃkhyas of kalpas
Since I became the Buddha.
For the past innumerable kalpas
I have always been expounding the Dharma
To many hundreds of millions of living beings
In order to lead them into the Way to Buddhahood.
In order to save the [perverted] people,
I expediently show my Nirvāṇa to them.
In reality I shall never pass away.
I always live here and expound the Dharma.[1, 2, 3, 4, 5, 6]
Although I always live here
With the perverted people
I disappear from their eyes
By my supernatural powers.
When they see me seemingly pass away,
And make offerings to my śarīras,
And adore me, admire me,
And become devout, upright and gentle,[1]
And wish to see me
With all their hearts
At the cost of their lives,[1, 2, 3]
I reappear on Mt. Sacred Eagle
With my Saṃgha,
And say to them:
“I always live here.
I shall never be extinct.[1, 2, 3, 4]
I show my extinction to you expediently
Although I never pass away.
I also expound the unsurpassed Dharma
To the living beings of the other worlds
If they respect me, believe me,
And wish to see me.
You have never heard this
Therefore, you thought that I pass away.”
I see the [perverted] people sinking
In an ocean of suffering.
Therefore, I disappear from their eyes
And cause them to admire me.
When they adore me,
I appear and expound the Dharma to them.[1]
I can do all this by my supernatural powers.
I live on Mt. Sacred Eagle
And also in the other abodes
For asaṃkhya kalpas.
The [perverted] people think:
“This world is in a great fire.
The end of the kalpa [of destruction] is coming.”
In reality this world of mine is peaceful.
[1, 2, 3, 4]
It is filled with gods and men.
The gardens, forests and stately buildings
Are adorned with various treasures;
The jeweled trees have many flowers and fruits;
The living beings are enjoying themselves;[1]
And the gods are beating heavenly drums,
Making various kinds of music,
And raining mandārava-flowers on the great multitude and me.
[This] pure world of mine is indestructible.
[1, 2, 3, 4, 5, 6, 7, 8, 9] But the [perverted] people think:
“It is full of sorrow, fear, and other sufferings.
It will soon burn away.”[1, 2, 3, 4]
Because of their evil karmas,
These sinful people will not be able
To hear even the names of the Three Treasures
During asaṃkhya kalpas.
To those who have accumulated merits,
And who are gentle and upright,
And who see me living here,
Expounding the Dharma,
I say:
“The duration of my life is immeasurable.”
[1]
To those who see me after a long time,
I say, “It is difficult to see a Buddha.”
I can do all this by the power of my wisdom.
The light of my wisdom knows no bound.
The duration of my life is innumerable kalpas.
I obtained this longevity by ages of practices.
The physician, who sent a man expediently
To tell his perverted sons
Of the death of their father in order to cure them,
Was not accused of falsehood although he was still alive.
I am always thinking:
“How shall I cause all living beings
To enter into the unsurpassed Way
And quickly become Buddhas?”[1, 2, 3, 4, 5]
Day 22
Chapter 17: The Variety of Merits
Thereupon the innumerable, asaṃkhya living beings in the great congregation, who had heard from the Buddha that the duration of his life was so many kalpas as previously stated, obtained great benefits.[1, 2, 3, 4, 5, 6, 7, 8]
At that time the World-Honored One said to Maitreya[1] Bodhisattva-mahāsattva:
“Ajita! When I said that the duration of my life was so long, six hundred and eighty billion nayuta living beings, that is, the living beings as many as there are sands in the River Ganges, obtained the truth of birthlessness.[1, 2, 3] Bodhisattva-mahāsattvas numbering one thousand times the number of these living beings obtained the dharanis by which they could memorize all that they had heard. Bodhisattva-mahāsattvas as many as the particles of earth of a Sumeru-world obtained eloquence without hindrance.[1] Another group of Bodhisattva-mahāsattvas as many as the particles of earth of a Sumeru world obtained the dharanis by which they could memorize many hundreds of thousands of billions of repetitions of teachings. Bodhisattva-mahāsattvas as many as the particles of earth of one thousand million Sumeru-worlds obtained the faculty of turning the irrevocable wheel of the Dharma. Bodhisattva-mahāsattvas as many as the particles of earth of one million Sumeru-worlds obtained the faculty of turning the wheel of the pure Dharma. Bodhisattva-mahāsattvas as many as the particles of earth of one thousand Sumeru-worlds obtained the faculty of attaining Anuttara-samyak-saṃbodhi after eight rebirths. Bodhisattva-mahāsattvas four times the number of the particles of earth of the four continents obtained the faculty of attaining Anuttara-samyak-saṃbodhi after four rebirths. Bodhisattva-mahāsattvas three times the number of the particles of earth of the four continents obtained the faculty of attaining Anuttara-samyak-saṃbodhi after three rebirths. Bodhisattva-mahāsattvas twice the number of the particles of earth of the four continents obtained the faculty of attaining Anuttara-samyak-saṃbodhi after two rebirths. Bodhisattva-mahāsattvas as many as the particles of earth of the four continents obtained the faculty of attaining Anuttara-samyak-saṃbodhi immediately after this life. Living beings as many as the particles of earth of eight Sumeru-worlds aspired for Anuttara-samyak-saṃbodhi.”[1, 2]
When the Buddha said that these Bodhisattva-mahāsattva had obtained the great benefits of the Dharma, [the gods] in heaven rained mandārava-flowers and mahā-mandārava-flowers on the many hundreds of thousands of billions of Buddhas sitting on the lion-like seats under the jeweled trees.[1, 2] They also rained those flowers on [the two Buddhas:] Many-Treasures Tathāgata, who had passed away a long time ago, and Śākyamuni Buddha, both of whom were sitting on the lion-like seat in the stupa of the seven treasures. They also rained those flowers on the great Bodhisattvas’ and the four kinds of devotees. They also rained the fine powder of the incense of candana and aloes [on them). Heavenly drums automatically sounded wonderful and deep in the sky. [The gods] also rained thousands of heavenly garments and hung many necklaces made of pearls, mani gems or free-at-will gems over the nine quarters. They also burned priceless incense which was put in incense-burners of many treasures. The incense-burners automatically went around the great congregation, and the odor of the incense was offered to all the members of the congregation. Above each of the Buddhas [sitting under the trees), Bodhisattvas lined up vertically one upon another to the Heaven of Brahman, holding canopies and streamers. They praised the Buddhas, singing innumerable verses with their wonderful voices.
Thereupon Maitreya Bodhisattva rose from his seat, bared his right shoulder, joined his hands together towards the Buddha, and sang in gāthās:
You expounded a rare teaching.
I have never heard it before.
You have great powers.
The duration of your life is immeasurable.
Having heard from you that they were given
The various benefits of the Dharma,
The innumerable sons of yours
Were filled with joy.
Some of them reached the stage of irrevocability.
Some obtained dharanis, or eloquence without hindrance,
Or the all-holding formulas
For memorizing billions of repetitions of teachings.
Bodhisattvas as many as the particles of earth
Of one thousand million Sumeru-worlds obtained
The faculty of turning
The irrevocable wheel of the Dharma.
Bodhisattvas as many as the particles of earth
Of one million Sumeru-worlds obtained
The faculty of turning
The wheel of the pure Dharma.
Bodhisattvas as many as the particles of earth
Of one thousand Sumeru-worlds obtained
The faculty of attaining the enlightenment of the Buddha
After eight rebirths.
Bodhisattvas numbering four times or three times or twice
The number of the particles of earth of the four continents
Obtained the faculty of becoming Buddhas
After four, three or two rebirths respectfully.
Bodhisattvas as many as the particles of earth
Of the four continents obtained
The faculty of attaining the knowledge of all things
immediately after this life.
Having heard of your longevity,
They obtained these effects and rewards,
Pure, immeasurable, and without āsravas.
Having heard from you
Of the duration of your life,
Living beings as many as the particles of earth
Of eight Sumeru-worlds
Aspired for unsurpassed [enlightenment].
You expounded the teachings
Immeasurable and inconceivable,
And benefited living beings
As limitless as the sky.
[The gods] rained down mandārava-flower ,
And mahā-mandārava-flowers of heaven.
Sakras and Brahmans came from the [other] Buddha-worlds
As many as there are sands in the River Ganges.
[The gods] rained down candana and aloes [powder],
And offered it to the Buddhas.
The powder came down fluttering
Just as birds fly down from the sky.
Heavenly drums automatically sounded
Wonderful in the sky.
Thousands of billions of heavenly garments
Whirled down.
[The gods] burned priceless incense which was put
In wonderful incense-burners of many treasures.
The incense-burners automatically went around,
And the odor was offered to the World-Honored Ones.
The great Bodhisattvas lined up vertically one upon another
To the Heaven of Brahman, holding
Billions of lofty and wonderful canopies and streamers
Made of the seven treasures.
[The great Bodhisattvas] hoisted before the Buddha
Jeweled banner adorned with excellent streamers.
They also praised the Tathāgatas
With tens of millions of gāthās.
I have never seen these things before.
All living beings
Rejoice at hearing
That the duration of your life is immeasurable.
Your fame is extended over the worlds of the ten quarters.
You benefit all living beings.
The root of good which they have planted
Will help them aspire for unsurpassed [enlightenment].[1, 2, 3]
Thereupon the Buddha said to Maitreya Bodhisattva-mahāsattva: “Ajita! Anyone who hears that my life is so long, and understands it by faith even at a moment’s thought, will be able to obtain innumerable merits.[1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16] Suppose good men or women practiced [ the six pāramitās] except the prajñā- pāramitā, that is, the five pāramitās: the dāna-pāramitā, the śīla-pāramitā, the kṣānti-pāramitā, the vīrya-pāramitā, and the dhyāna-pāramitā, for eighty billion nayuta kalpas in order to attain Anuttara-samyak-saṃbodhi. These merits of the good men or women are far less than one hundredth or one thousandth of the merits of the person [who understand my longevity by faith even at a moment’s thought], or less than his merits divided by one hundred thousand billion. [The superiority of his merits to theirs] cannot be explained by any calculation or parable or simile.[1, 2, 3]
It cannot be that the good man who obtained merits [by understanding my longevity by faith even at a moment’s thought] falters in walking the Way to Anuttara-samyak-saṃbodhi.”[1, 2, 3, 4]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Suppose someone practiced
The five paramitas
For eighty billion nayuta kalpas
In order to attain the wisdom of the Buddha.
Throughout these kalpas he offered
Wonderful food and drink,
Excellent garments and bedding,
And monasteries made of candana
And adorned with gardens and forests
To the Buddhas,
To the cause-knowers, to the disciples,
And to the Bodhisattvas.
Throughout these kalpas he made
These various and wonderful offerings
In order to attain
The enlightenment of the Buddha.
He also observed the precepts,
Kept purity and faultlessness,
And sought the unsurpassed enlightenment
Extolled by the Buddhas.
He Lived in a retired place
For innumerable kalpas.
He sat or walked to avoid drowsiness
And to concentrate his mind.
By doing so, he became able to practice
Many dhyāna-concentrations.
His mind was peaceful, not distracted
For eighty billion kalpas.
With these merits of concentration of his mind,
He sought unsurpassed enlightenment, saying:
“I will complete all these dhyāna-concentrations,
And obtain the knowledge of all things.”
He performed
The meritorious practices
As previously stated
For hundreds of thousands of billions of kalpas.
The good men or women who believe my longevity,
Of which I told you,
Even at a moment’s thought
Will be able to obtain more merits than he.[1]
Those who firmly believe [my longevity ],
And have no doubts about it
Even for a moment,
Will be able to obtain more merits [than he].
The Bodhisattvas who have practiced the Way
For the past innumerable kalpas,
Will believe my longevity
When they hear of it.
They will receive this sūtra on their heads,
And wish:
“May we live long and save all living beings
Just as the World-Honored One of today,
Who is the King of the Śākyas, [saves them]
By expounding the Dharma without fear
At the place of enlightenment
With [a voice like] a lion’s roar!
When we sit at the place of enlightenment,
Respected by all living beings,
May we preach that we also shall live
As long [as the World-Honored One of today]!”
Those who have firm faith,
And who are pure and upright,
And who hear much and memorize all teachings,
And who understand my words
According to their meaning,
Will have no doubts [about my longevity].[1, 2]
“Furthermore, Ajita! Those who hear of my longevity of which I told you, and understand the meaning of my words, will be able to obtain innumerable merits, which will help them attain the unsurpassed wisdom of the Tathāgata.[1, 2] Needless to say, those who hear this sūtra, cause others to hear it, keep it, cause others to keep it, copy it, cause others to copy it, or offer flowers, incense, necklaces, banners, streamers, canopies, perfumed oil, and lamps of butter oil to a copy of it, will be able to obtain immeasurable merits. These merits will help them obtain the knowledge of the equality and differences of all things.[1]
“Ajita! The good men or women who hear of my longevity of which I told you, and understand it by firm faith, will be able to see that I am expounding the Dharma on Mt. Gṛdhrakūṭa, surrounded by great Bodhisattvas and Śrāvakas.[1, 2, 3] They also will be able to see that the ground of this Sahā-World is made of lapis lazuli, that the ground is even, that the eight roads are marked off by ropes of Jambunada gold, that the jeweled trees are standing in lines, and that the magnificent buildings are made of treasures. They also will be able to see that the Bodhisattvas are living in those buildings. They will be able to see all this because, know this, they have already understood [my longevity] by firm faith.[1, 2]
“Furthermore, the good men or women who do not speak ill of this sūtra but rejoice at hearing it after my extinction, should be considered, know this, to have already understood my longevity by firm faith.[1] It is needless to say this of those who [not only rejoice at hearing this sūtra but also] read, recite and keep it.[1] They also should be considered to be carrying me on their heads.[1] Ajita! They need not build a stupa or a monastery in my honor, or make the four kinds of offerings’ to the Saṃgha because those who keep, read and recite this sūtra should be considered to have already built a stupa or a monastery or made offerings to the Saṃgha. They should be considered to have already erected a stupa of the seven treasures tall enough to reach the Heaven of Brahman, the upper part of the stupa being the smaller. They should be considered to have already equipped the stupa with streamers, canopies and jeweled bells, and enshrined my śarīras therein. They also should be considered to have already offered flowers, incense, necklaces, incense powder, incense applicable to the skin, incense to burn, drums, music, reed pipes, flutes, harps, various kinds of dances, and songs of praise sung with wonderful voices [to the stupa ] continuously for many thousands of billions of kalpas.[1, 2, 3]
“Ajita! Anyone who, after hearing this sūtra, keeps or copies it or causes others to copy it after my extinction, should be considered to have already built many hundreds of thousands of billions of monasteries, that is to say, innumerable monasteries, each of which was installed with thirty-two beautiful halls made of red candana, eight times as tall as the tala-tree, and spacious enough to accommodate one hundred thousand bhikṣus.[1, 2] He also should be considered to have already furnished [those monasteries] with gardens, forests, pools for bathing, promenades, and caves for the practice of dhyāna, and filled [those monasteries] with clothing, food, drink, bedding, medicine, and things for amusements, and offered [those monasteries] to me and to the Saṃgha of bhikṣus in my presence. Therefore, I say, ‘Anyone who keeps, reads or recites this sūtra, expounds it to others, copies it, causes others to copy it, or makes offerings to a copy of it after my extinction, need not build a stupa or a monastery, or make offering to the Saṃgha.’ Needless to say, anyone who not only keeps this sūtra but also gives alms, observe the precepts, practices patience, makes endeavors, concentrates his mind, and seeks wisdom, will be able to obtain the most excellent and innumerable merits. His merits will be as limitless as the sky is in the east, west, south, north, the four intermediate quarters, the zenith, and the nadir. These innumerable merits of his will help him obtain the knowledge of the equality and differences of all things. [1, 2]
“Anyone who reads, recites or keeps this sūtra, expounds it to others, copies it, or causes others to copy it [in my lifetime,] should be considered to have already built stupas and monasteries, made offerings to the Saṃgha of Śrāvakas, praised them, praised Bodhisattvas for their merits by hundreds of thousands of billions of ways of praising, expounded this Sūtra of the Lotus Flower of the Wonderful Dharma to others with various stories of previous lives according to the meanings of it, observed the precepts without fallacy, lived with gentle persons, practiced patience, refrained from anger, become resolute in mind, preferred sitting in dhyāna, practiced deep concentrations of mind, become strenuous and brave, practiced good teachings, become clever and wise, and answered questions satisfactorily.
Ajita! Any good man or woman who keeps, reads, or recites this sūtra after my extinction, also will be able to obtain these merits. Know this! He or she should be considered to have already reached the place of enlightenment, approached Anuttara-samyak-saṃbodhi, and sat under the tree of enlightenment. Ajita! Erect a stupa in the place where he or she sat, stood or walked! All gods and men should make offerings to that stupa just as they do to the stupa of a Buddha.”[1, 2]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Anyone who keeps this sūtra
After my extinction
Will be able to obtain
Innumerable merits a previously stated.
He should be considered
To have already made various offerings.
He should be considered
To have already built a stupa
With a yasti soaring up to the Heaven of Brahman,
The upper part of it being the smaller,
A stupa which was adorned with the seven treasures,
And with thousands of billions of jeweled bells
Sounding wonderful when fanned by the wind.
He should be considered to have already enshrined
My śarīras in this stupa,
And offered flowers, incense, necklaces, heavenly garments,
And various kinds of music to it,
And lit lamps of perfumed oil around it for innumerable kalpas.
Anyone who keeps this sūtra should be considered
To have already built a monastery
Made of the cow-head candana,
installed with thirty-two beautiful hall ,
Eight times as tall as the tala-tree,
Provided with delicious food and drink,
With wonderful garments and bedding,
With accommodations for one hundred thousand people,
With gardens, forests, and pools for bathing,
And with promenades and caves for the practice of dhyāna.
He should be considered lo have already offered
That monastery to me in my presence.
You should think
“He will go to the place of enlightenment before long.
He will be free from āsravas and free from causality.
He will benefit all gods and men.”
Erect a stupa in the place
Where he expounded even a gāthā of this sūtra
While he was standing,
Walking, sitting or reclining!
Adorn the stupa beautifully,
And make various offerings to it!
He is my son.
I will accept his place as mine.
I will be there.
I will walk, sit or recline there.
Day 23
Chapter 18: The Merits of a Person
Who Rejoices at Hearing This Sūtra
Thereupon Maitreya Bodhisattva-mahāsattva said to the Buddha: “World-Honored One! How many merits will be given to a good man or woman who rejoices at hearing this Sūtra of the Lotus Flower of the Wonderful Dharma?”[1, 2, 3] He sang in a gāthā:
How many merits will be given
To a person who rejoices
At hearing this sūtra
After your extinction?[1, 2, 3, 4]
Thereupon the Buddha said to Maitreya Bodhisattva-mahāsattva: “Ajita! Suppose a bhikṣu, a bhikṣunī, an upāsakā, an upāsikā, or some other wise person, whether young or old, rejoices at hearing this sūtra in a congregation after my extinction. After leaving the congregation, he or she goes to some other place, for instance, to a monastery, a retired place, a city, a street, a town, or a village. There he or she expounds this sūtra, as he or she has heard it, to his or her father, mother relative, friend or acquaintance as far as he or she can. Another person who has heard [this sūtra from him or her], rejoices, goes [to some other place] and expounds it to a third person. The third person also rejoices at hearing it and expounds it to a fourth person. In this way this sūtra is heard by a fiftieth person. Ajita! Now I will tell you the merits of the fiftieth good man or woman who rejoices at hearing [this sūtra].[1, 2, 3, 4, 5] Listen attentively!
“Suppose the Jambudvipa was filled with wonderful treasures such as gold, silver, lapis lazuli, shell, agate, coral and amber; elephant-carts and horse-carts; and palaces and stately buildings made of the even treasures. Suppose a man who was seeking merits gave all those pleasing things [filling the Jambudvipa] to the living beings of four hundred billion asaṃkhya worlds according to their wishes. A world consists of the six regions. The living beings [of the six regions] are of one or another of the four kinds of births: oviparous, viviparous, from moisture, or without any medium. Some of them have form while others do not. Some have desire while others do not. Some have no feet while other have two feet or four or more. Having continued giving those alms to them for eighty years, this great almsgiver thought, ‘I gave those pleasing things to them according to their wishes. Now they are old and decrepit. They are more than eighty years old. Their hair is grey; and their face , wrinkled. They will die before long. I will lead them by the Dharma of the Buddha.’
“Then he collected them. He propagated the Dharma to them, led them by the Dharma, showed them the Dharma, taught them, benefited them, and caused them to rejoice. He caused them to attain in a moment the enlightenment of the Srota-āpanna, of the Sakrdāgāmin, of the Anāgāmin or of the Arhat, eliminate all āsravas, practice deep dhyāna-concentration without hindrance, and obtain the eight emancipations. What do you think of this? Do you think that the merits obtained by this great alms giver were many or not?”
Maitreya said to the Buddha:
“World-Honored One! I think that his merits were many, immeasurable and limitless. His merits were already immeasurable when he gave all those pleasing things to them. Needless to say, so were his merits when he caused them to attain Arhatship.”
The Buddha said to Maitreya:
“Now I will tell you clearly. The merits of the person who gave all those pleasing things to the living beings of the six regions of four hundred billion asaṃkhya worlds, and caused them to attain Arhatship are less than the merit of the fiftieth person who rejoices at hearing even a gāthā of this Sūtra of the Lotus Flower of the Wonderful Dharma. The merits of the former person are less than a hundredth or a thousandth of the merits of the latter person, or less than the merits of the latter person divided by a hundred thousand billion. [The superiority of the merits of the latter person to those of the former person] cannot be explained by any calculation, parable or simile.
“Ajita! The merits of the fiftieth person who rejoices at hearing this Sūtra of the Lotus Flower of the Wonderful Dharma are immeasurable, limitless, asaṃkhya. Needless to say, so are the merits of the first person who rejoices at hearing [this sūtra] in the congregation. His merits are immeasurable, limitless, asaṃkhya and incomparable.[1, 2, 3, 4]
“Furthermore, Ajita! Anyone who goes to a monastery in order to hear this sūtra and hears it even for a moment while he is sitting or standing, in his next life will be able to go up to the palace of heaven, riding in a beautiful and wonderful elephant-cart or horse-cart or in a palanquin of wonderful treasure by his merits.[1, 2] Anyone who, while sitting in the place of the expounding of the Dharma, persuades another per on to it down or shares his seat with him to hear [the Dharma] when he sees him coming to the place, in his next life by his merits, will be able to obtain the seal of King Sakra, of the Brahman Heavenly-King or of a wheel-turning-holy-king.
“Ajita! Anyone who[, while he is staying outside the place of the expounding of the Dharma,] says to another person, ‘Let us go and hear the sūtra called the Lotus Flower of the Wonderful Dharma which is being expounded [in that place],’ and cause him to hear it even for a moment, in his next life by his merit , will be able to live with the Bodhisattvas who obtain dharanis. He will be clever and wise. He will not be dumb throughout thousands of millions of his future existences. His breath will not be foul. He will have no disease of the tongue or the mouth. His teeth will not be defiled, black, yell w, few, fallen out, uneven or crooked. His lips will not be pendulous, shrunk, chapped, cracked, broken, distorted, thick, large, yellow-black or loathsome. His nose will not be flat or awry. His face will not be black, long, distorted or displeasing. His lips, tongue and teeth will be well-shaped; his nose, long, high and straight. His face will be full; his eyebrows, thick and long; and his forehead, broad and even. In a word, he will have all the good features of a man. He will be able to see the Buddhas, hear the Dharma from them, and receive their teachings by faith throughout his future existences.[1]
“Ajita, look! The merits of the person who causes even a single man to go and hear the Dharma are so many. It is needless to speak of the merits of the person who hears [this sūtra] with all his heart, reads it, recites it, expounds it to the great multitude, and acts according to its teachings. [1, 2]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Suppose a man rejoices at hearing this sūtra
Or at hearing even a gāthā of it
In a congregation,
And expounds it to a second person.
The second person expounds it to a third person.
In this way it is heard by a fiftieth person.
Now I will tell you of the merits
Of the fiftieth person.
Suppose there was a great almsgiver.
He continued giving alms
To innumerable living beings
For eighty years according to their wishes.
Those living beings became old and decrepit.
Their hair became grey; their faces, wrinkled;
And their teeth, fewer and deformed.
Seeing this, he thought:
“I will teach them because they will die before long.
I will cause them to obtain the fruit of enlightenment.”
Then he expounded the truth of Nirvana to them
As an expedient, saying:
“This world is as unstable
As a spray of water,
Or as a foam, or as a filament of air.
Hate it, and leave it quickly!”
Hearing this teaching, they attained Arhatship,
And obtained the six supernatural powers,
Including the three major supernatural powers,
And the eight emancipations.
The superiority of the merits of the fiftieth person
Who rejoices at hearing even a gāthā [of this sūtra]
To the merits of this [great almsgiver]
Cannot be explained by any parable or simile.
Anyone who persuades even a single person
To hear the Sūtra of the Lotus Flower
Of the Wonderful Dharma, saying:
“This sūtra is profound and wonderful.
It is difficult to meet it
Even during ten million kalpas,”
And causes him to go and hear it even for a moment,
Will be able to obtain the following merits:
In his future lives, he will have no disease of the mouth.
His teeth will not be few, yellow or black.
His lips will not be thick, shrunk or broken.
There will be nothing loathsome [on his lips].
His tongue will not be dry, black or short.
His nose will be high, long and straight.
His forehead will be broad and even.
His face will be handsome.
All people will wish to see him.
His breath will not be foul.
The fragrance of the utpala-flowers
Will always be emitted from his mouth.
Anyone who visits a monastery to hear
The Sūtra of the Lotus Flower of the Wonderful Dharma
And rejoices at hearing it even for a moment,
Will be able to obtain the following merits:[1, 2]
He will be reborn among gods and men.
He will be able to go up to the palace of heaven,
Riding in a wonderful elephant-cart or horse-cart,
Or in a palanquin of wonderful treasures.
Anyone who persuades others to sit and hear this sūtra
In the place where the Dharma is expounded,
Will be able to obtain the seat of Sakra or of Brahman
Or of a wheel-turning-holy-king by his merits.
Needless to say, boundless will be the merits
Of the person who hears this sūtra with all his heart,
And expounds its meanings,
And acts according to its teachings.
Chapter 19: The Merits of the Teacher of the Dharma[1, 2]
Thereupon the Buddha said to Constant-Endeavor Bodhisattva-Mahāsattva:
“The good men or women who keep, read, recite, expound or copy this Sūtra of the Lotus Flower of the Wonderful Dharma, will be able to obtain eight hundred merits of the eye, twelve hundred merits of the ear, eight hundred merits of the nose, twelve hundred merits of the tongue, eight hundred merits of the body, and twelve hundred merits of the mind. They will be able to adorn and purify their six sense-organs with these merits.[1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11] With their pure eyes given by their parents, these good men or women will be able to see all the mountains, forests, rivers and oceans inside and outside the one thousand million Sumeru-worlds, [each of which is composed of six regions] down to the Avici Hell and up to the Highest Heaven. They also will be able to see the living beings of those worlds, to know the karmas which those living beings are now doing and the region to which each of those living beings is destined to go by his karmas.”
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Listen! I will tell you of the merits
Of those who fearlessly expound
To the great multitude
This Sūtra of the Lotus Flower of the Wonderful Dharma.
They will be able to obtain the excellent eyes
Adorned with eight hundred merits.
Their eyes will be pure
Because of this adornment.
With their eyes given by their parents,
They will be able to see Mt. Meru, Mt. Sumeru,
The Surrounding Iron Mountains,
And the other mountains,
And the forests, oceans and rivers
Inside and outside the one thousand million Sumeru-worlds.
They will be able to see the living beings
Of those worlds [each being composed of the six regions]
Down to the Avici Hell and up to the Highest Heaven.
Although they have not yet obtained heavenly eyes,
They will be able to see all this
With their natural eyes.[1]
“Furthermore, Constant-Endeavor! The good men or women who keep, read, recite, expound or copy this sūtra, will be able to obtain twelve hundred merits of the ear.[1] With their pure ears, they will be able to recognize all the various sounds and voices inside and outside the one thousand million Sumeru-worlds, [each of which is composed of the six regions] down to the Avici Hell and up to the Highest Heaven. They will be able to recognize the voices of elephants, horses and cows; the sounds of carts; cryings and sighings; the sounds of conch-shell horns, drums, gongs and bells; laughter and speech; the voices of men, women, boy and girls; meaningful voices, meaningless voices; painful voices, delightful voices; the voices of the unenlightened ones, the voices of the enlightened ones; joyful voices, joyless voices; the voices of gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras and mahoragas; the sounds of fire, water and wind; the voices of hellish denizens, animals and hungry spirits; and the voices of bhikṣus, bhikṣunīs, Śrāvakas, Pratyekabuddhas, Bodhisattvas and Buddhas. In a word, with their pure and natural ears given by their parents, they will be able to recognize all the sounds and voices inside and outside the one thousand million Sumeru-worlds, although they have not yet obtained heavenly ears. Even when they recognize all these various sounds and voices, their organ of hearing will not be destroyed.”
Thereupon the World-Honored One, wishing to repeat what he bad said, sang in gāthās:
Their ears given by their parents will be purified, not defiled.
With their natural ears,
They will be able to recognize the sounds of voices
Of the one thousand million sumeru-worlds.
They will be able to recognize
The voices of elephants, horses and cows;
Th sounds of carts, gongs, bells, conch-shell horns,
And of drums, lyres, harps, reed-pipes and flutes.
Although they recognize pure and sweet songs,
They will not be attached to them.
They also will be able to recognize
The countless kinds of voices of men.
They will be able to recognize
The voices of gods,
The wonderful songs [of gods],
And the voices of men, women, boy and girls.
They will be able to recognize
The songs of kalavinkas, of jivakajivakas,
And of the other birds in mountains,
And on rivers and ravines.
The expounder of the Dharma
Will be able to recognize from afar,
While he is staying in the world [of men],
The cryings and shriekings
Of the denizens in hell,
The shoutings of hungry and thirsty spirits
Who are seeking food and drink,
And the voices of asuras
Bellowing to each other
[As they pound] on the seacoasts.
Even when he recognizes all this by hearing,
His organ of hearing will not be destroyed.
The expounder of the Dharma will be able to recognize,
While he is staying [in this world],
The voices of birds and animals calling each other
In the worlds of the ten quarters.
The teacher of the Dharma will be able to recognize,
While he is staying [in the world of men],
The voices of the gods of the heavens
Above the Heaven of Brahman,
[That is,] of the Light-Sound Heaven,
Of the Universal-Pure Heaven, and of the Highest Heaven.
The teacher of the Dharma
Will be able to recognize,
Without moving about,
The voices of the bhikṣus and bhikṣunīs
Who read or recite sūtras
Or expound them to others.
He will be able to recognize
The voices of the Bodhisattvas
Who read or recite sūtras
Or expound the meanings
Of quotations from them
To others.
Anyone who keeps this Sūtra
Of the Lotus Flower of the Wonderful Dharma
Will be able to recognize the voices of the Buddhas,
That is, the voices of the Great Honorable Saints
Who teach all living beings,
And who expound the Wonderful Dharma in great congregations.
He will be able to recognize
All the sounds and voices
Inside and outside the one thousand million Sumeru-worlds,
[Each being composed of the six regions]
Down to the Avici Hell and up to the Highest Heaven.
And yet his organ of hearing will not be destroyed.
He will be able to recognize everything by hearing
Because his ears are sharp.
Anyone who keeps
This Sūtra of the Lotus Flower of the Wonderful Dharma
Will be able to obtain these merits with his natural ears
Although he has not yet obtained heavenly ears.
Day 24
“Furthermore, Constant-Endeavor! The good men or women who keep, read, recite, expound or copy this sūtra, will be able to obtain eight hundred merits of the nose.[1] With their pure noses, they will be able to recognize all the various things above, below, within and without the one thousand million Sumeru-worlds.
“Those who keep this sūtra will be able to recognize, without moving about, the scents of the sumanas-flowers, jātika-flowers, mallikā-flowers, campaka-flowers, pāṭala-flowers, red lotus flowers, blue lotus flowers, white lotus flowers, flower-trees and fruit-trees. They also will be able to recognize the scents of candana, aloes, tamālapattra and tagara, and the scents of tens of millions of kinds of mixed incense which are either powdered or made in lumps or made applicable to the skin. They also will be able to recognize the living beings including elephants, horses, cows, sheep, men, women, boys and girls by smell. They also will be able to recognize without fallacy grasses, trees, thickets and forests by smell, be the nearby or at a distance.
“Those who keep this sūtra also will be able to recognize the gods [and things] in heaven by smell while they are staying [in the world of men]. They will be able to recognize the scents of the pārijātaka-trees, kovidāra-trees, mandārava-flowers, mahā-mandārava-flowers, mañjūṣaka-flowers, mahā-mañjūṣaka-flowers [in heaven]; the powdered incense of candana and aloes, the scents of other flowers, and the mixture of these scents in heaven without fail. They will be able to recognize the gods by smell. They will be able to recognize from afar the scent that Śakra-Devānām-Indra gives forth when he satisfies his five desires and enjoys himself in his excellent palace, or when he expounds the Dharma to the Trāyastriṃs̒a Gods at the wonderful hall of the Dharma, or when he plays in the gardens. They also will be able to recognize by smell from afar the gods and goddesses of the other heavens, including the Heaven of Brahman and the Highest Heaven. They also will be able to recognize the incense burned by the gods in those heavens. They also will be able to locate the Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas by smelling their bodies from afar. Even when they recognize all this by smell, their organ of smell will not be destroyed or put out of order. If they wish, they will be able to tell others of the differences [of those scents] because they remember them without fallacy.”
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Their nose will be purified.
They will be able to know
The smells of all things,
Be they good or bad.
They will be able to recognize by smell
The sumanas-flowers and jātika-flowers;
Tamala[pattra] and candana;
Aloes and sappanwood;
Various flowers and fruits;
And all living beings including men and women.
Anyone who expounds the Dharma will be able to locate
All living beings from afar by smell.
He will be able to locate by smell
The wheel-turning-kings of great [countries],
The wheel-turning-kings of small [countries],
And their sons, ministers and attendants.
He will be able to locate by smell
The wonderful treasures of personal ornaments,
The underground stores of treasures,
And the ladies of the wheel-turning-kings.
He will be able to recognize persons
By smelling their ornaments or garments
Or by smelling their necklaces
Or by smelling the incense applied to their skin.
Anyone who keeps
This Sūtra of the Lotus Flower of the Wonderful Dharma
Will be able to know by smell
Whether the gods are walking, sitting, playing or performing wonders.
Anyone who keeps this sūtra
Will be able to locate by smell, without moving about,
The flowers and fruits of trees,
And the oil taken from sumanas-flowers.
He will be able to recognize by smell
The flowers of the candana-trees
Blooming in steep mountains,
And the living beings in those mountains.
Anyone who keeps this sūtra
Will be able to locate by smell
The living beings in the Surrounding Iron Mountains,
In the oceans, and underground.
He will be able to know by smell
Whether asuras and their daughters
And their attendants are fighting
Or playing with each other.
He will be able to locate by smell
Lions, elephants, tigers,
Wolves, wild oxen and buffalos
In the wilderness and in steep places.
He will be able to know by smell
Whether an unborn child is a boy or a girl,
Or a child of ambiguous sex,
Or the embryo of a nonhuman being.[1]
He will be able to know by smell
Whether a woman is an expectant mother,
Or whether she will give an easy birth
To a happy child or not.
He will be able to recognize by smell
The gold, silver, and other treasures
Deposited underground,
And the things enclosed in a copper box.[1]
He will be able to know by smell
The values of various necklaces,
And the deposits of their materials,
And also to locate the necklaces [when they are lost].
He will be able to recognize by smell
The mandārava-flowers,
And the mañjūṣaka-flowers,
And the pārijātaka-trees in heaven.
He will be able to know by smell
Whether a heavenly palace
Adorned with jeweled flowers
Is superior, mean or inferior.
He will be able to recognize by smell
Gardens, forests, excellent palaces,
And the wonderful hall of the Dharma in heaven,
And other stately buildings where [the gods] enjoy themselves.
He will be able to know by smell
Whether the gods are hearing the Dharma
Or satisfying their five desires,
Or coming, going, walking, sitting or reclining.
He will be able to know by smell
Whether the goddesses, clad in the garments
Adorned with fragrant flowers,
Are playing as they are moving about.
He will be able to know by smell
Who has reached the Heaven of Brahman,
Who has entered into dhyāna,
And who has come out of it.
He will be able to know by smell
The person who has appeared for the first time in the Light-Sound Heaven
Or in the Universal-Pure Heaven or in the Highest Heaven,
And who has disappeared from there.
Anyone who keeps this sūtra
Will be able to locate by smell
The bhikṣus who are sitting or walking about
In seeking the Dharma strenuously,
And the bhikṣus who are reading or reciting [this] sūtra
Or devoting themselves
To sitting in dhyāna
Under the trees of forests.
He will be able to know by smell
The Bodhisattvas who are resolute in mind,
And who are sitting in dhyāna or reading [this] sūtra
Or reciting it or expounding it to others.
He will be able to locate by smell
The World-Honored One who is expounding the Dharma
Out of his compassion
Towards all living beings who respect him.
He will be able to know by smell
Those who rejoice at hearing [this] sūtra
From the Buddha,
And act according to the Dharma.
Anyone who keeps this sūtra
Will be able to have these merits of the nose
Although he has not yet obtained the nose
Of the Bodhisattva [who attained] the
Dharma without āsravas.
“Furthermore, Constant-Endeavor! The good men or women who keep, read, recite, expound or copy this sūtra, will be able to obtain twelve hundred merits of the tongue.[1] Anything which tastes good, bad, delicious, distasteful, bitter or astringent, will become as delicious as the nectar of heaven and not distasteful when it is put on their tongues. When they expound the Dharma to the great multitude with their tongues, they will be able to raise deep and wonderful voices, to cause their voices to reach the hearts of the great multitude so that the great multitude may be joyful and cheerful. Hearing their speeches given in good order by their deep and wonderful voices, Śakra, Brahman, and the other gods and goddesses will come and listen to them.[1] In order to hear the Dharma, dragons, dragons’ daughters, gandharvas, gandharvas’ daughters, asuras, asuras’ daughters, garuḍas, garuḍas’ daughters, kiṃnaras, kiṃnaras’ daughters, mahoragas, and mahoragas’ daughters also will come to them, respect them, and make offerings to them. Bhikṣus, bhikṣunīs, upāsakās, and upāsikās; and kings, princes, ministers, and their attendants [also will come and hear the Dharma]. The wheel-turning[holy-]kings of small [countries], and the wheel-turning-[holy-]kings of great [countries, each of whom has the] seven treasures and one thousand children, also will come with their [treasures, children and] internal and external retinues, riding in their [movable] palaces, and hear the Dharma. These [good men or women, that is,] Bodhisattvas will expound the Dharma so well that the brahmanas, householders, and people of their country will, throughout their lives, attend on them, and make offering to them. The Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas also will wish to them. [These good men or women] will expound the Dharma in the places which the Buddhas will face. They will keep all the teaching of the Buddhas and raise deep and wonderful voices of the Dharma.”[1]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
When they expound the Dharma to the great multitude
And lead them
By telling them the stories of previous lives, parables, and similes
With their deep, pure and wonderful voices,
The hearers will rejoice
And make excellent offerings to them.
All gods, dragons,
Yakṣas and asuras
Will come together
And hear the Dharma respectfully.
The wheel-turning-kings of great and small [countries],
Who have each one thousand children,
Will come with their children and attendants,
And join their hands together respectfully to hear the Dharma.
Gods, dragons, yakṣas,
Raksasas and pisacakas
Also will come joyfully,
And make offerings to him.
The Brahman-Heavenly-King,
King Mara, Freedom [God],
Great-Freedom [God],
And the other gods also will come to him.
The Buddhas and their disciples who hear
The voice of the expounder of the Dharma,
Will think of him, protect him,
And sometimes appear before him.
“Furthermore, Constant-Endeavor! The good men or women who keep, read, recite, expound or copy this sūtra, will be able to obtain eight hundred merits of the body.[1] Their bodies will become as pure as lapis lazuli. All living beings will wish to see them. Some of the living beings in the one thousand million Sumeru-worlds are just born or have just died. All living beings are either noble or humble. They are either handsome or ugly. They are destined to be reborn either in a better region or in a worse region. All of them will be reflected on the pure bodies [of the good men or women]. The Surrounding Iron Mountains, the Great Surrounding Iron Mountains, Mt. Meru, Mt. Maha-Meru, and the other great mountains, and the living beings in those mountains also will be reflected on their bodies. [All the six regions] down to the Avici Hell and up to the Highest Heaven and the living beings therein also will be reflected on their bodies. The Śrāvakas, Pratyekabuddhas, and Bodhisattvas as well as the Buddhas who are expounding the Dharma, also will show their reflections on their bodies.”
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Anyone who keeps
This Sūtra of the Lotus Flower of the Wonderful Dharma
Will be able to have his body purified like lapis lazuli.
All living beings will wish to see him.[1]
The gods, men, asuras,
Hellish denizens,
Hungry spirits and animals,
That is, all living beings
Of the one thousand million Sumeru-world
Will be reflected on his body.
The palaces of the gods in the heavens
Up to the Highest Heaven,
The Surrounding iron Mountains,
Mt. Meru, Mt. Maha-Meru,
And the great oceans also
Will be reflected on his body.
The Buddhas, Śrāvakas, Bodhisattvas who are sons of the Buddhas
[That is, the saints] of whom some live a solitary life
While others are expounding the Dharma to the multitude,
Also will be reflected on his body.
Although he has not yet obtained the wonderful body
[Of the Bodhisattva who knows] the nature of the Dharma-without-āsravas,
He will be able to have all these things
Reflected on his pure and natural body.
“Furthermore, Constant-Endeavor! The good men or women who keep, read, recite expound or copy this sūtra after my extinction, will be able to obtain twelve hundred merits of the mind.[1, 2, 3] When they hear even a gāthā or a phrase [of this sūtra] with their pure minds, they will be able to understand the innumerable meanings [of this sūtra]. When they understand the meanings [of this sūtra] and expound even a phrase or a gāthā [of this sūtra] for a month, four months, or a year, their teachings will be consistent with the meanings [of this sūtra], and not against the reality of all things. When they expound the scriptures of non-Buddhist schools, or give advice to the government, or teach the way to earn a livelihood, they will be able to be in accord with the right teachings of the Buddha.[1, 2, 3, 4, 5, 6, 7, 8] They will be able to know all the thoughts, deeds, and words, however meaningless, of the living beings of the one thousand million Sumeru-worlds each of which is composed of the six regions. Although they have not yet obtained the wisdom-without-āsravas, they will be able to have their minds purified as previously stated.[1, 2] Whatever they think, measure or say will be all true, and consistent not only with my teachings but also with the teachings that the past Buddhas have already expounded in their sūtras.”[1]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
Their minds will become pure, clear, keen and undefiled.
They will be able to recognize with their wonderful minds
The superior, mean and inferior teachings.
When they hear even a gāthā [of this sūtra],
They will be able to understand
The innumerable meanings of [this sūtra].
When they expound [this sūtra]
In good order according to the Dharma
For a month, four month or a year,
They will be able to understand at once
The thoughts of gods, dragons, men, yakṣas, demigods,
And of all the other living beings
Inside and outside this world
Composed of the six regions
Because they keep
The Sūtra of the Lotus Flower of the Wonderful Dharma.
They also will be able to hear and keep
The Dharma expounded to all living beings
By the innumerable Buddhas of the worlds of the ten quarters
Who are adorned with the marks of one hundred merits.
When they think over the innumerable meanings [of this sūtra],
And endlessly repeat the expounding of those meanings,
They will not forget or mistake the beginnings and ends [of quotations]
Because they keep the Sūtra of the Lotus Flower of the Wonderful Dharma.
Anyone who keeps the Sūtra of the Lotus Flower of the Wonderful Dharma
Will have his mind purified as previously stated.
Although he has not yet obtained the [wisdom-]without-āsravas,
He will be able to obtain [these merits of the mind].[1]
He will be able to expound the Dharma
With tens of millions of skillful words
Because he keeps
The Sūtra of the Lotus Flower of the Wonderful Dharma.
[Here ends] the Sixth Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.
Day 25
Chapter 20: Never-Despising Bodhisattva
“Know this! Anyone who speaks ill of or abuses or slanders the bhikṣus, bhikṣunīs, upāsakās or upāsikās who keep the Sūtra of the Lotus Flower of the Wonderful Dharma, will incur the retributions previously stated. Anyone [who keeps this sūtra] will be able to have his eyes, ears, nose, tongue, body and mind purified, that is to say, to obtain the merits as stated in the previous chapter.
“Great-Power-Obtainer! Innumerable, limitless, inconceivable, asaṃkhya kalpas ago, there lived a Buddha called Powerful-Voice-King, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. The kalpa in which he lived was called Free-From-Decay; and his world, Great-Achievement. Powerful-Voice-King Buddha expounded the Dharma to the gods, men and asuras of his world. To those who were seeking Śrāvakahood, he expounded the teaching suitable for them, that is, the teaching of the four truths, saved them from birth, old age, disease and death, and caused them to attain Nirvana. To those who were seeking Pratyekabuddhahood, he expounded the teaching suitable for them, that is, the teaching of the twelve causes. To the Bodhisattvas who were seeking Anuttara-samyak-saṃbodhi, he expounded the teaching suitable for them, that is, the teaching of the six paramitas, and caused them to obtain the wisdom of the Buddha.
“Great-Power-Obtainer! The duration of the life of Powerful-Voice-King Buddha was forty billion nayuta kalpas, that is, as many kalpas as there are sands in the River Ganges. His right teachings were preserved for as many kalpas as the particles of dust of the Jambudvipa. The counterfeit of his right teachings was preserved for as many kalpas as the particles of dust of the four continents.[1, 2] The Buddha benefited all living being and then passed away. After [the two ages:] the age of his right teaching and the age of their counterfeit, there appeared in that world another Buddha also called Powerful-Voice-King, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. After him, the Buddhas of the same name appeared one after another, two billion altogether.
“There lived arrogant bhikṣus in the age of the counterfeit of the right teachings[1] of the first Powerful-Voice-King Tathāgata, that is, after the end of the age of his right teachings which had come immediately after his extinction. [Those arrogant bhikṣus] were powerful. At that time there lived a Bodhisattva called Never-Despising.[1, 2] He took the form of a bhikṣu.
“Great-Power-Obtainer! Why was this bhikṣu called Never-Despising? It was because, every time he saw bhikṣus, bhikṣunīs, upāsakās or upāsikās, he bowed to them and praised them, saying, ‘I respect you deeply.[1, 2] I do not despise you. Why is that? It is because you will be able to practice the Way of Bodhisattvas and become Buddhas.'[1, 2, 3, 4, 5, 6, 7, 8, 9]
“He did not read or recite sūtras. He only bowed to the four kinds of devotees. When he saw them in the distance, he went to them on purpose, bowed to them, and praised them, saying, ‘I do not despise you because you can become Buddhas.'[1, 2, 3, 4, 5, 6, 7, 8, 9, 10]
“Some of the four kinds of devotees had impure minds. They got angry, spoke ill of him and abused him, saying, ‘Where did this ignorant bhikṣu come from? He says that he does not despise us and assures us that we will become Buddhas. We do not need such a false assurance of our future Buddhahood.’ Although he was abused like this for many years, he did not get angry. He always said to them, ‘You will become Buddhas.’ [1, 2, 3, 4]
“When he said this, people would strike him with a stick, a piece of wood, a piece of tile or a stone. He would run away to a distance, and say in a loud voice from afar, ‘I do not despise you. You will become Buddhas.’[1, 2, 3, 4, 5, 6, 7] Because he always said this, he was called Never-Despising by the arrogant bhikṣus, bhikṣunīs, upāsakās and upāsikās. When he was about to pass away, he heard [from a voice] in the sky the twenty thousand billion gāthās of the Sūtra of the Lotus Flower of the Wonderful Dharma, which had been expounded by the Powerful-Voice-King Buddha. Having kept all these gāthās, he was able to have his eyes, ears, nose, tongue, body and mind purified as previously stated. Having his six sense-organs purified, he was able to prolong his life for two hundred billion nayuta more years.[1] He expounded this Sūtra of the Lotus Flower of the Wonderful Dharma to many people [in his prolonged life]. The arrogant bhikṣus, bhikṣunīs, upāsakās and upāsikās, that is, the four kinds of devotees who had abused him and caused him to be called Never-Despising, saw that he had obtained great supernatural powers, the power of eloquence, and the great power of good tranquility. Having seen all this, and having heard the Dharma from him, they took faith in him, and followed him.
“This Bodhisattva also taught thousands of billions of living beings, and led them into the Way to Anuttara-samyak-saṃbodhi. After the end of his prolonged life, he was able to meet two hundred thousand million Buddhas, all of them being called Sun-Moon-Light. He also expounded the Sūtra of the Lotus Flower of the Wonderful Dharma under them.[1] After that, he was able to meet two hundred thousand million Buddhas, all of them being called Cloud-Freedom-Light-King. He also kept, read and recited this sūtra, and expounded it to the four kinds of devotees under those Buddhas so that he was able to have his natural eyes, ears, nose, tongue, body and mind purified and to become fearless in expounding the Dharma to the four kinds of devotees.
“Great-Power-Obtainer! This Never-Despising Bodhisattva-mahāsattva made offerings to those Buddhas, respected them, honored them, praised them, and planted the roots of good. After that, he was able to meet thousands of billions of Buddhas. He also expounded this sūtra under those Buddhas. By the merits he had accumulated in this way, he was able to become a Buddha.
“Great-Power-Obtainer! What do you think of this? The Never-Despising Bodhisattva at that time was no one but myself. If I had not kept, read or recited this sūtra or expounded it to others in my previous existence, I should not have been able to attain Anuttara-samyak-saṃbodhi so quickly. Because I kept, read and recited this sūtra, and expounded it to others under those past Buddhas, I attained Anuttara-samyak-saṃbodhi quickly.[1]
“Great-Power-Obtainer! The four kinds of devotees: the bhikṣus, bhikṣunīs, upāsakās, and upāsikās at that time failed to meet the Buddha, hear the Dharma, and see the Saṃgha for twenty thousand million kalpas because they abused me with anger. They suffered much in the Avici Hell for one thousand kalpas. Having expiated their sin in this way, they met [me, who was] Never-Despising Bodhisattva again, and were led into the Way to Anuttara-samyak-saṃbodhi.[1, 2]
“Great-Power-Obtainer! What do you think of this? The four kinds of devotees who always abused [me, who was] that Bodhisattva at that time are now present here in this congregation in the persons of the five hundred Bodhisattvas including Bhadrapala, the five hundred bhikṣunīs including Lion-Moon, and the five hundred upāsakās including Thinking-Of-Buddha. Now they do not falter in seeking Anuttara-samyak-saṃbodhi.
“Great-Power-Obtainer, know this! This Sūtra of the Lotus Flower of the Wonderful Dharma benefits Bodhisattva-mahāsattvas, and causes them to attain Anuttara-samyak-saṃbodhi. Therefore, they should keep, read, recite, expound and copy this sūtra after my extinction.”[1]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
There was once a Buddha,
Called Powerful-Voice-King.
His supernatural powers and wisdom
Were immeasurable.
Leading all living beings, he is honored
By gods, men and dragons with offerings.
Some time after the extinction of that Buddha,
His teachings had almost died out.
At that time there lived a Bodhisattva
Called Never-Despising.
The four kinds of devotees at that time
Were attached to views.
Never-Despising Bodhisattva
Went to them,
And said,
“I do not despise you
Because you will practice the Way
And become Buddhas.”
When they heard this,
They spoke ill of him and abused him.
But Never-Despising Bodhisattva
Endured all this.
Thus he expiated his sin.[1, 2, 3, 4, 5]
When he was about to pass away,
He heard this sūtra,
And had his six sense-organs purified.
He prolonged his life
By his supernatural powers,
And expounded this sūtra
To many people.[1]
Those who were attached to views
Were led into the Way
To the enlightenment of the Buddha
By this Bodhisattva.
Never-Despising [Bodhisattva] met
Innumerable Buddhas after the end of his life.
He expounded this sūtra,
And obtained innumerable merits,
He quickly attained the enlightenment of the Buddha
By these accumulated merits.
Never-Despising [Bodhisattva] at that time
Was myself.
The four kinds of devotees,
Who were attached to views at that time,
Were able to meet innumerable Buddhas
After they heard
The words of Never-Despising [Bodhisattva]:
“You will become Buddhas.”
They are now present here
In this congregation.
They are the five hundred Bodhisattvas
And the four kinds of devotees
Including men and women of pure faith,
Who are now hearing the Dharma from me.
In my previous existence
I encouraged them
To hear this sūtra,
That is, the most excellent Dharma.
In all my previous existences
I taught them the Way to Nirvana.
But really this is the sūtra
I taught them to keep.
This Sūtra of the Lotus Flower of the Wonderful Dharma
Can be heard only once
In hundreds of millions of billions of kalpas,
That is, in an inconceivable number of kalpas.
The Buddhas, the World-Honored Ones,
Expound this sūtra only once
In hundreds of millions of billions of kalpas,
That is, in an inconceivable number of kalpas.
Therefore, anyone who hears this sūtra
And practices the Way
After my extinction,
Should have no doubts about [this sūtra].[1]
He should expound this sūtra with all his heart;
Then he will be able to meet Buddhas
Throughout all his existences,
And quickly attain the enlightenment of the Buddha.
Chapter 21: The Supernatural Powers of the Tathāgatas[1, 2, 3]
Thereupon the Bodhisattva-mahāsattvas as many as the particles of dust of one thousand worlds, who had sprung up from underground, joined their hands together towards the Buddha with all their hearts, looked up at his honorable face, and said to him:
“World-Honored One! After your extinction, we will expound this sūtra in the worlds of the Buddhas of your replicas and also in the place from which you will pass away. Why is that? It is because we also wish to obtain this true, pure and great Dharma, to keep, read, recite, expound and copy [this sūtra], and to make offerings to it.”[1, 2, 3, 4, 5, 6, 7, 8]
Thereupon the World-Honored One displayed his great supernatural powers in the presence of the multitude, which included not only the many hundreds of thousands of billions of Bodhisattva-mahāsattvas who had already lived in this Sahā-World [before the arrival of the Bodhisattvas from underground], headed by Mañjuśrī, but also bhikṣus, bhikṣunīs, upāsakās, upāsikās, gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men and nonhuman beings.[1, 2] He stretched out his broad and long tongue[1] upwards until the tip of it reached the World of Brahman. Then he emitted rays of light with an immeasurable variety of colors from his pores. The light illumined all the worlds of the ten quarters. The Buddhas who were sitting on the lion-like seats under the jeweled trees also stretched out their broad and long tongue and emitted innumerable rays of light. Śākyamuni Buddha and the Buddhas under the jeweled trees displayed these supernatural powers of theirs for one hundred thousand years. Then they pulled back their tongues, coughed at the same time, and snapped their fingers. These two sounds [of coughing and snapping] reverberated over the Buddha-worlds of the ten quarters, and the ground of those worlds quaked in the six ways. By the supernatural powers of the Buddhas, the living beings of those worlds, including gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas, men and nonhuman beings, saw the many hundreds of thousands of billions of Buddhas sitting on the lion-like seats under the jeweled trees in this Sahā-World. They also saw Śākyamuni Buddha sitting by the side of Many-Treasures Tathāgata on the lion-like seat in the stupa of treasures. They also saw that the many hundreds of thousands of billions of Bodhisattva-mahāsattvas and the four kind of devotees were surrounding Śākyamuni Buddha respectfully. Having seen all this, they had the greatest joy that they had ever had.[1, 2, 3, 4, 5, 6, 7]
At that time the gods in the skies [of the worlds of the ten quarters] said loudly:
“There is a world called Sahā beyond a distance of many hundreds of thousands of billions of asaṃkhyas of worlds. In that world lives a Buddha called Śākyamuni. He is now expounding to Bodhisattva-mahāsattvas a sūtra of the Great Vehicle, called the ‘Lotus Flower of the Wonderful Dharma, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas.’ Rejoice from the bottom of your hearts! Bow and make offerings to Śākyamuni Buddha!”[1]
Having heard their voice from the skies, the living beings of those worlds joined their hands together towards the Sahā World, and said, “Namah Sakyamunaye Buddhaya, namah Sakyamunaye Buddhaya.” Then they strewed various flowers, various kinds of incense, various necklaces, streamers, canopies, personal ornaments, treasures, and other wonderful things to the Sahā-World from afar.
The strewn things came from the worlds of the ten quarters like gathering clouds and changed into a jeweled awning over the Sahā-World. The awning extended over the Buddhas staying in this world. At that time the worlds of the ten quarters became passable through each other without hindrance as if they had been a single Buddha-world.
Day 26
Thereupon the Buddha said to the great Bodhisattvas headed by Superior-Practice:
“The supernatural powers of the Buddhas are as immeasurable, limitless, and inconceivable as previously stated. But I shall not be able to tell all the merits of this sūtra to those to whom this sūtra is to be transmitted even if I continue telling them by my supernatural powers for many hundreds of thousands of billions of asaṃkhyas of kalpas. To sum up, all the teachings of the Tathāgata, all the unhindered, supernatural powers of the Tathāgata, all the treasury of the hidden core of the Tathāgata, and all the profound achievements of the Tathāgata are revealed and expounded explicitly in this sūtra. Therefore, keep, read, recite, expound and copy this sūtra, and act according to the teachings of it with all your hearts after my extinction![1, 2, 3, 4, 5, 6, 7, 8, 9, 10] In any world where anyone keeps, reads, recites, expounds or copies this sūtra, or acts according to its teachings, or in any place where a copy of this sūtra is put, be it in a garden, in a forest, under a tree, in a monastery, in the house of a person in white robes, in a hall, in a mountain, in a valley, or in the wilderness, there should a stupa be erected and offerings be made to it because, know this, the place [where the stupa is erected] is the place of enlightenment.[1] Here the Buddhas attained Anuttara-samyak-saṃbodhi. Here the Buddhas turned the wheel of the Dharma. Here the Buddhas entered into Parinirvana.”[1, 2, 3, 4, 5]
Thereupon the World-Honored One, wishing to repeat what he had said, sang in gāthās:
The Buddhas, the World-Saviors, have
Great supernatural powers.
They display their immeasurable, supernatural powers
In order to cause all living beings to rejoice.
The tips of their tongues reach the Heaven of Brahman.
Innumerable rays of light are emitted from their bodies.
For those who are seeking the enlightenment of the Buddha
The Buddhas do these things rarely to be seen. [1, 23, 4, 5, 6]
The sound of coughing of the Buddhas
And the sound of their finger-snapping
Reverberate over the worlds of the ten quarters,
And the ground [of those worlds] quakes in the six ways.
The Buddhas joyfully display
Their immeasurable, supernatural powers
Because [the Bodhisattvas from underground]
[Vow to] keep this sūtra after my extinction.[1, 2, 3, 4]
His merits are as limitless,
As infinite, as boundless
As the skies of the worlds
Of the ten quarters.
Anyone who keeps this sūtra
Will be able to see me. He also will be able to see
Many-Treasures Buddha,
[The Buddhas of] my replicas,
And the Bodhisattvas whom I have taught today.
Anyone who keeps this sūtra will be able to cause me to rejoice.
He also will be able to bring joy
To [the Buddhas of] my replicas
And also to Many-Treasures Buddha who once passed away.[1]
He also will be able to see
The present, past and future Buddhas
Of the worlds of the ten quarters,
Make offerings to them, and cause them to rejoice.
Anyone who keeps this sūtra
Will be able to expound
The meanings of the teachings,
And the names and words [of this sūtra].
Their eloquence will be as boundless
And as unhindered as the wind in the sky.[1]
Anyone who understands why the Buddhas expound [many] sūtras,
Who knows the position [of this sūtra in the series of sūtras],
And who expounds it after my extinction
According to its true meaning,
Will be able to eliminate the darkness
Of the living beings of the world where he walks about,
Just as the light of the sun and the moon
Eliminates all darkness.
He will be able to cause innumerable Bodhisattvas
To dwell finally in the One Vehicle.[1, 2, 3, 4, 5, 6, 7, 8]
Therefore, the man of wisdom
Who hears the benefits of these merits
And who keeps this sūtra after my extinction,
Will be able to attain
The enlightenment of the Buddha
Definitely and doubtlessly.[1, 2, 3]
Chapter 22: Transmission[1, 2, 3, 45]
Thereupon Śākyamuni Buddha rose from the seat of the Dharma, and by his great supernatural powers, put his right hand on the heads[1] of the innumerable Bodhisattva-mahāsattvas, and said:[1, 2, 3]
“For many hundreds of thousands of billions of asaṃkhyas of kalpas, I studied and practiced the Dharma difficult to obtain, and [finally attained] Anuttara-samyak-saṃbodhi. Now I will transmit the Dharma to you. Propagate it with all your hearts, and make it known far and wide!” [1, 2, 3, 4, 5]
He put his [right] hand on their heads twice more, and said:
“For many hundreds of thousands of billions of asaṃkhyas of kalpas, I studied and practiced the Dharma difficult to obtain, and [finally attained] Anuttara-samyak-saṃbodhi. Now I will transmit [the Dharma] to you. Keep, read, recite and expound [this sūtra in which the Dharma is given], and cause all living beings to hear it and know it![1, 2, 3] Why is that? It is because I have great compassion. I do not begrudge anything. I am fearless. I wish to give the wisdom of the Buddha, the wisdom of the Tathāgata, the wisdom of the Self-Existing One, to all living beings. I am the great almsgiver to all living beings. Follow me, and study my teachings without begrudging efforts! In the future, when you see good men or women who believe in the wisdom of the Tathāgata, you should expound this Sūtra of the Lotus Flower of the Wonderful Dharma to them, and cause them to hear and know [this sūtra] so that they may be able to obtain the wisdom of the Buddha. When you see anyone who does not receive [this sūtra] by faith, you should show him some other profound teachings of mine, teach him, benefit him, and cause him to rejoice. When you do all this, you will be able to repay the favors given to you by the Buddhas.” [1, 2, 3]
Having heard these words of the Buddha, the Bodhisattva-mahāsattvas were filled with great joy. With more respect than ever, they bent forward, bowed, joined their hands together towards him, and said simultaneously. “We will do as you command. Certainly, World-Honored One! Do not worry!”
The Bodhisattva-mahāsattvas said simultaneously twice more, “We will do as you command. Certainly, World-Honored One! Do not worry!”
Thereupon Śākyamuni Buddha, wishing to send back to their home worlds [Many-Treasures Buddha and] the Buddhas of his replicas, who had come from the worlds of the ten quarters, said, “May the Buddhas be where they wish to be! May the stupa of Many-Treasures Buddha be where it was!”
Having heard these words of the Buddha, not only the innumerable Buddhas of his replicas, who had come from the worlds of the ten quarters and were sitting on the lion-like seats under the jeweled trees, Many-Treasures Buddha, and the great multitude of the innumerable, asaṃkhya Bodhisattvas, including Superior-Practice, but also the four kinds of devotees including Śāriputra and other Śrāvakas, and the gods, men and asuras of the world, had great joy.[1]
Chapter 23: The Previous Life of Medicine-King Bodhisattva[1, 2, 3]
Thereupon Star-King-Flower Bodhisattva said to the Buddha: “World-Honored One! Why does Medicine-King Bodhisattva walk about this Sahā-World? World-Honored One! This Medicine-King Bodhisattva will have to practice hundreds of thousands of billions of nayutas of austerities in this world.[1, 2, 3, 4] World-Honored One! Tell me why! Not only the gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men and nonhuman beings but also the Bodhisattvas who have come from the other worlds’ and the Śrāvakas present here will be glad to hear the reason.”[1]
Thereupon the Buddha said to Star-King-Flower Bodhisattva:
“Innumerable kalpas ago, that is, as many kalpas as there are sands in the River Ganges ago, there lived a Buddha called Sun-Moon-Pure-Bright-Virtue, the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. He was accompanied by eight thousand million great Bodhisattva-mahāsattvas and also by great Śrāvakas numbering seventy-two times as many as there are sands in the River Ganges. The duration of his life was forty-two thousand kalpas. So were the durations of the lives of the Bodhisattvas. His world was devoid of women, hellish denizens, hungry spirits, animals and asuras. There was no calamity in his world. The ground of his world was as even as the palm of the hand. It was made of lapis lazuli, adorned with jeweled trees, and covered with a jeweled awning from which the streamers of jeweled flowers were hanging down. Jeweled vases and incense-burners were seen everywhere in that world. There was a platform of the seven treasures at the distance of a bowshot from each of the jeweled trees under which the Bodhisattvas and Śrāvakas were sitting. On each of the platforms of treasures, myriads of millions of gods were making heavenly music, singing songs of praise of the Buddha, and offering the music and songs to the Buddha.
“Thereupon [Sun-Moon-Pure-Bright-Virtue] Buddha expounded the Sūtra of the Lotus Flower of the Wonderful Dharma to Gladly-Seen-By-All-Beings Bodhisattva, to the other Bodhisattvas, and also to the Śrāvakas.[1, 2] Gladly-Seen-By-All-Beings Bodhisattva willingly practiced austerities under Sun-Moon-Pure-Bright-Virtue Buddha. He walked about the world, seeking Buddhahood strenuously with all his heart for twelve thousand years until at last he obtained the samadhi by which he could transform himself into any other living being: Having obtained this samadhi, he had great joy.[1, 2]
“He thought, ‘I have obtained the samadhi by which I can transform myself into any other living being because I heard the Sūtra of the Lotus Flower of the Wonderful Dharma. Now I will make offerings to Sun-Moon-Pure-Bright-Virtue Buddha and also to the Sūtra of the Lotus Flower of the Wonderful Dharma.’
“He entered into this samadhi at once. He filled the sky with the clouds of mandārava-flowers, mahā-mandārava-flowers and the powdered incense of hard and black candana, and rained down those flowers and incense. He also rained down the powdered incense of the candana grown on this shore of the sea [between Mt. Sumeru and the Jambudvipa]. Six shu of this incense was worth the Sahā-World. He offered all these things to the Buddha.[1]
“Having made these offerings [to the Buddha], he emerged from the samadhi, and thought, ‘I have now made offerings to the Buddha by my supernatural powers. But these offerings are less valuable than the offering of my own body.’[1]
“Then he ate various kinds of incense taken from candana, kunduruka, turṣka, pṛkkā, aloes and sumac, and drank perfumed oil taken from the flowers of campaka and other flowers[. He continued doing all this] for twelve hundred years.[1, 2] Then he applied perfumed oil to his skin, put on a heavenly garment of treasures in the presence of Sun-Moon-Pure-Bright-Virtue Buddha, sprinkled various kinds of perfumed oil on the garment, and set fire to his body,[1, 2, 3, 4, 5, 6, 7, 8, 9] making a vow by his supernatural powers. The light of the flame illumined the worlds numbering eight thousands of millions of times the number of the sands of the River Ganges.
“The Buddhas of those worlds praised him, saying simultaneously, ‘Excellent, excellent, good man! All you did was a true endeavor. You made an offering to us according to the true Dharma. This offering excels the offerings of flowers, incense, necklaces, incense to burn, powdered incense, incense applicable to the skin, streamers and canopies of heavenly cloth, and the incense of the candana grown on this shore of the sea. It also excels the offerings of countries, cities, wives and children. Good man! This is the most excellent and honorable offering because you made it to us according to the Dharma.’
“Having said this, they became silent. The body of the Bodhisattva kept burning for twelve hundred years, and then was consumed. Having made this offering according to the Dharma, Gladly-Seen-By-All-Beings Bodhisattva passed away. In his next life, he appeared again in the world of Sun-Moon-Pure-Bright-Virtue Buddha. It was in the house of King Pure-Virtue [in that world] that he suddenly appeared with his legs crossed [in the person of the son of the king] . He said to his father in a gāthā:
Great King, know this, [in my previous existence]
I walked about this world, and at once obtained
The samadhi by which I can transform myself
Into any other living being. With a great endeavor,
I gave up my own dear body.[1, 2]
“Having sung this gāthā, he said to his father, ‘Sun-Moon-Pure-Bright-Virtue Buddha is still alive. [In my previous existence] I made offerings to him, and obtained the dhārāṇis by which I can understand the words of all living beings. I also heard from him the eight hundred thousands of billions of nayuta of kankaras of bimbaras of asaṃkhyas of gāthās of this Sūtra o the Lotus Flower of the Wonderful Dharma. Great King! Now I will make another offering to the Buddha.'[1]
“Having said this, he sat on a platform of the seven treasures. The platform went up to the sky seven times as high as the tala-tree. He came to the Buddha [who was staying in the sky], worshipped the feet of the Buddha with his head, joined his ten fingers [and palms] together, and praised the Buddha in a gāthā:
Day 27
“Sun-Moon-Pure-Bright-Virtue Buddha said to Gladly-Seen-By-All-Beings Bodhisattva, ‘Good man! The time of my Nirvana is near at hand. The time of my extinction is coming. Prepare me a comfortable couch! I shall enter into Parinirvana tonight.’ “Then he instructed Gladly-Seen-By-All-Beings Bodhisattva, saying, ‘Good man! I will transmit all my teachings to you. [I also will transmit] to you all the Bodhisattvas and all my great disciples. [I also will transmit] to you my teachings for Anuttara-samyak-saṃbodhi. I also will transmit to you the one thousand Sumeru worlds made of the seven treasures, the jeweled trees, the jeweled platforms, and the gods attending on me. I also will transmit to you the śarīras to be left after my extinction. Distribute my śarīras far and wide and make offerings to them! Erect thousands of stupas [to enshrine them]!'[1]
“Having given these instructions to Gladly-Seen-By-All-Beings Bodhisattva, Sun-Moon-Pure-Bright-Virtue Buddha entered into Nirvana in the last watch of that night. Having seen the extinction of the Buddha, Gladly-Seen-By-All-Beings Bodhisattva was overcome with sorrow. He adored the Buddha all the more. He made a pyre of the candana grown on this shore of the sea, offered it to the body of the Buddha, and burned it. After it burned up, he collected the śarīras. He made eighty-four thousand stupas of treasures[, and put the śarīras therein]. He erected eighty-four thousand stupas[, and enshrined the urns therein]. The stupas were higher than the Third Dhyana-Heaven. They were adorned with yastis. Many streamers and canopies were hanging down [from the stupas]. Many jeweled bells also were fixed [on the stupas].
“Thereupon Gladly-Seen-By-All-Beings Bodhisattva thought again, ‘I have now made these offerings, yet I do not think that they are enough. I will make another offering to the śarīras.'[1, 2, 3, 4, 5]
“He said to the Bodhisattvas, to the great disciples, and also to all the other living beings in the great multitude including gods, dragons and yakṣas, ‘Look with one mind! Now I will make another offering to the śarīras of Sun-Moon-Pure-Bright-Virtue Buddha.’
“Having said this, he burned his arms adorned with the marks of one hundred merits, and offered the light of the flame to the eighty-four thousand stupas for seventy-two thousand years.[1, 2, 3, 4, 5, 6, 7, 8] [By doing so,] he caused innumerable seekers of Śrāvakahood and many other asaṃkhyas of people to aspire for Anuttara-samyak-saṃbodhi, and obtain the samadhi by which they could transform themselves into the other living beings.[1]
“Having seen him deprived of his arms, the Bodhisattvas, gods, men, asuras and others were overcome with sorrow. They said, ‘This Gladly-Seen-By-All-Beings Bodhisattva is our teacher. He is leading us. Now he has burned off his arms. He is deformed.’
“Thereupon Gladly-Seen-By-All-Beings Bodhisattva vowed to the great multitude, saying, ‘I shall be able to obtain the golden body of the Buddha because I gave up my arms. If my words are true and not false, I shall be able to have my arms restored.’
“When he had made this vow, his arms were restored because his merits, virtues and wisdom were abundant. Thereupon the one thousand million Sumeru-worlds quaked in the six ways, and the gods rained down jeweled flowers. All the gods and men had the greatest joy that they had ever had.”
The Buddha said to Star-King-Flower Bodhisattva:
“Star-King-Flower! Anyone who aspires for, and wishes to attain Anuttara-samyak-saṃbodhi, should offer a light to the stupa of the Buddha by burning a finger or a toe.[1, 2, 3, 4, 5, 6] Then he will be given more merits than the person who offers not only countries, cities, wives and children, but also the mountains, forests, rivers and ponds of the one thousand million Sumeru-worlds, and various kinds of treasures. But the merits to be given to the person who fills the one thousand million Sumeru-worlds with the seven treasures and offers that amount of the seven treasures to the Buddhas, to the Great Bodhisattvas, to the Pratyekabuddhas, and to the Arhats, are less than the merits to be given to the person who keeps even a single gāthā of four lines of this Sūtra of the Lotus Flower of the Wonderful Dharma. [1]
“Star-King-Flower! Just as the sea is larger than the rivers, this Sūtra of the Lotus Flower of the Wonderful Dharma is more profound than any of the other sūtras expounded by the Tathāgatas. Just as Mt. Sumeru is the largest of all the mountains including earth mountains, black mountains, the Small Surrounding Iron Mountains, the Great Surrounding Iron Mountains, and the Ten Treasure Mountains, this Sūtra of the Lotus Flower of the Wonderful Dharma is above all the other sūtras.[1, 2] Just as the Moon God is brighter than the stars, this Sūtra of the Lotus Flower of the Wonderful Dharma gives us more light than any of the other sūtras numbering thousands of billions.[1, 2, 3] Just as the Sun God dispels all darkness, this sūtra drives away all the darkness of evils. Just as the wheel-turning-holy-king is superior to the kings of small countries, this sūtra is more honorable than the other sūtras.[1] Just as King Sakra is the king of the thirty-three gods, this sūtra is the king of all the sūtras. Just as the Great Brahman Heavenly-King is the father of all living beings, this sūtra is the father of all the sages and saints, of the Śrāvakas who have something more to learn, of the Śrāvakas who have nothing more to learn, and of those who aspire for Bodhisattvahood. Just as Srota-āpannas, Sakrdāgāmins, Anāgāmins, Arhats, and Pratyekabuddhas are superior to ordinary men, this sūtra is superior to any of the other sūtras expounded either by Tathāgatas or by Bodhisattvas or by Śrāvakas. The person who keeps this sūtra is superior to any other living being.[1, 2] Just as Bodhisattvas are superior to Śrāvakas or to Pratyekabuddhas, this sūtra is superior to any other sūtra. Just as the Buddha is the king of the Dharma, this sūtra is the king of all the sūtras.[1, 2, 3, 4, 5, 6]
“Star-King-Flower! This sūtra saves all living beings. This sūtra saves them from all sufferings, and gives them great benefits. All living beings will be able to fulfill their wishes by this sūtra[1] just as a man who reaches a pond of fresh water when he is thirsty, just as a man who gets fire when he suffers from cold, just as a man who is given a garment when he is naked, just as a party of merchants who find a leader just as a child who meets its mother, just as a man who gets a ship when he wants to cross [a river][1], just as a patient who finds a physician, just as a man who is given a light in the darkness, just as a poor man who gets a treasure, just as the people of a nation who see a new king enthroned, just as a trader who reaches the seacoast. Just as a torch dispels darkness, this Sūtra of the Lotus Flower of the Wonderful Dharma saves all living beings from all sufferings, from all diseases, and from all the bonds of birth and death.[1, 2] The merits to be given to the person who, after hearing this Sūtra of the Lotus Flower of the Wonderful Dharma, copies it, or causes others to copy it, cannot be measured even by the wisdom of the Buddha. Neither can the merits to be given to the person who copies this sūtra and offers flowers, incense, necklaces, incense to burn, powdered incense, incense applicable to the skin, streamers, canopies, garments, and various kinds of lamps such as lamps of butter oil, oil lamps, lamps of perfumed oil, lamps of campaka oil, lamps of sumanas oil, lamps of pāṭala oil, lamps of vārṣika oil, and lamps of navamālikā oil [to the copy of this sūtra].[1]
“Star-King-Flower! Anyone who hears [especially] this chapter of the Previous Life of Medicine-King Bodhisattva also will be able to obtain innumerable merits. The woman who hears and keeps this chapter of the Previous Life of Medicine-King Bodhisattva will not be a woman in her next life.[1] The woman who hears this sūtra and acts according to the teachings of it in the later’ five hundred years after my extinction, will be able to be reborn, after her life in this world, [as a man sitting] on the jeweled seat in the lotus flower blooming in the World of Happiness where Amitayus Buddha[1] lives surrounded by great Bodhisattvas.[1, 2, 3] He [no more she] will not be troubled by greed, anger, ignorance, arrogance, jealousy, or any other impurity.[1] He will be able to obtain the supernatural powers of a Bodhisattva and the truth of birthlessness. When he obtains this truth, his eyes will be purified. With his purified eyes, he will be able to see seven billion and two hundred thousand million nayuta Buddhas or Tathāgatas, that is, as many Buddhas as there are sands in the River Ganges. At that time those Buddhas will praise him, saying simultaneously from afar, ‘Excellent, excellent, good man! You kept, read and recited this sūtra, thought it over, and expounded it to others under Śākyamuni Buddha. Now you have obtained innumerable merits and virtues, which cannot be burned by fire or washed away by water. Your merits cannot be described even by the combined efforts of one thousand Buddhas. Now you have defeated the army of Mara, beaten the forces of birth and death, and annihilated all your enemies. Good man! Hundreds of thousands of Buddhas are now protecting you by their supernatural powers. None of the gods or men in the world surpasses you. None but the Tathāgatas, none of the Śrāvakas or Pratyekabuddhas or Bodhisattvas surpasses you in wisdom and dhyāna-concentration.’ Star-King-Flower! [He is a Bodhisattva.] This Bodhisattva will obtain these merits and the power of wisdom.
“Anyone who rejoices at hearing this chapter of the Previous Life of Medicine-King Bodhisattva and praises [this chapter], saying, ‘Excellent,’ will be able to emit the fragrance of the blue lotus flower from his mouth and the fragrance of the candana of Mt. Ox-Head from his pores, and obtain these merits in his present life.[1]
“Therefore, Star-King-Flower! I will transmit this chapter of the Previous Life of Medicine-King Bodhisattva to you. Propagate this chapter throughout the Jambudvipa in the later five hundred years after my extinction[1] lest it should be lost, and lest Mara the Evil One, the followers of Mara, gods, dragons, yakṣas, and kumbha]das should take advantage [of the weak points of the people of the Jambudvipa].[1, 2, 3, 4, 5, 6]
“Star-King-Flower! Protect this sūtra by your supernatural powers! Why is that? It is because this sūtra is a good medicine for the diseases of the people of the Jambudvipa. The patient who hears this sūtra will be cured of his disease at once. He will not grow old or die.[1, 2, 3, 4, 5]
“Star-King-Flower! Strew blue lotus flowers and a bowlful of powdered incense to the person who keep this sūtra when you see him! After strewing these things [to him], you should think, ‘Before long he will collect grass [for his seat], sit at the place of enlightenment, and defeat the army of Mara. He will blow the conch-shell horn of the Dharma, beat the drum of the great Dharma, and save all living beings from the ocean of old age, disease and death.’ [1]
“In this way, those who seek the enlightenment of the Buddha should respect the keeper of this sūtra whenever they see him.”
When the Buddha expounded this chapter of the Previous Life of Medicine-King Bodhisattva, eighty-four thousand Bodhisattvas obtained the dharanis by which they could understand the words of all living beings. Many-Treasures Tathāgata in the stupa of treasures praised Star-King-Flower Bodhisattva, saying:
“Excellent, excellent, Star-King-Flower! You obtained inconceivable merits. You asked this question to Śākyamuni Buddha, and benefited innumerable living beings.”
Day 28
Chapter 24: Wonderful-Voice Bodhisattva
At that time there was a Bodhisattva called Wonderful-Voice[1, 2, 3] in the All-Pure-Light-Adornment World. He had already planted roots of virtue a long time ago. He had already made offerings to many hundreds of thousands of billions of Buddhas, and attended on them. He had already obtained profound wisdom. He had already obtained hundreds of thousands of billions of great samadhis, that is, as many great samadhis as there are sands in the River Ganges, such as the samadhi as wonderful as the banner of a general, the samādhi for the Lotus Flower of the Wonderful Dharma, the samādhi for pure virtue,1 the samadhi for the traveling of the king of the stars, the samadhi for freedom from causality, the samadhi for the seal of wisdom, the samadhi by which one could understand the words of all living beings, the samadhi by which one could collect all merits, the samadhi for purity, the samadhi for exhibiting supernatural powers, the samadhi for the torch of wisdom, the samadhi for the Adornment-King, the samadhi for pure light, the samadhi for pure store, the samadhi for special teachings, and the samadhi for the revolution of the sun.[1]
When he was illumined by the light of Śākyamuni Buddha, he said to the Pure-Flower-Star-King-Wisdom Buddha:
“World-Honored One! I wish to visit the Sahā-World, bow to Śākyamuni Buddha, attend on him, and make offerings to him. I also wish to see Mañjuśrī Bodhisattva, who is the Son of the King of the Dharma. [I also wish to see] Medicine-King Bodhisattva, Brave-In-Giving Bodhisattva, Star-King-Flower Bodhisattva, Superior-Practice-Intent Bodhisattva, Adornment-King Bodhisattva, and Medicine-Superior Bodhisattva.”
Thereupon Pure-Flower-Star-King-Wisdom Buddha said to Wonderful-Voice Bodhisattva:
“Do not despise that world! Do not consider it to be inferior [to our world]! Good Man! The Sahā-World is not even. It is full of mud, stones, mountains’ and impurities. The Buddha [of that world] is short in stature! So are the Bodhisattvas [of that world]. You are forty-two thousand yojanas tall. I am six million an eight hundred thousand yojanas tall. You are the most handsome. You have thousands of millions of marks of merits, and your light is wonderful. Do not despise that world when you go there! Do not consider that the Buddha and Bodhisattvas of that world are inferior [to us]! Do not consider that that world is inferior [to ours]!” [1, 2, 3, 4, 5, 6, 7, 8]
Wonderful-Voice Bodhisattva said to the Buddha “World-Honored One! I can go to the Sahā-World by your powers, by your supernatural powers of traveling, and by your merits and wisdom which adorn me.”
Thereupon Wonderful-Voice Bodhisattva entered into a samadhi. He did not rise from his seat or make any other movement. By the power of this samadhi, he caused eighty-four thousand lotus flowers of treasures to appear in a place not far from the seat of the Dharma situated on Mt. Gṛdhrakūṭa. Those flowers had stalks of jambunada gold, leaves of silver, stamens of diamond, and calyxes of kimsuka treasures.
Thereupon Mañjuśrī, the Son of the King of the Dharma, having seen these lotus-flowers, said to Śākyamuni Buddha:
“World-Honored One! What does this omen mean? Tens of millions of lotus-flowers have appeared. They have stalks of jambunada gold, leaves of silver, stamens of diamond, and calyxes of kimsuka treasures.”
Thereupon Śākyamuni Buddha said to Mañjuśrī:
“This means that Wonderful-Voice Bodhisattva-mahāsattva, surrounded by eighty-four thousand Bodhisattvas, is coming from the World of Pure-Flower-Star-King-Wisdom Buddha to this Sahā World in order to make offerings to me, attend on me, bow to me, make offerings to the Sūtra of the Lotus Flower of the Wonderful Dharma, and hear it.”
Mañjuśrī said to the Buddha:
“World-Honored One! What root of good did he plant and what kind of meritorious deed did he do in order to obtain this great supernatural power? What samadhi did he practice? Tell us the name of the samadhi! We also wish to practice it strenuously so that we may be able to see how tall he is and how he behaves himself. World-Honored One! Cause me to see him by your supernatural powers when he comes!”
Thereupon Śākyamuni Buddha said to Mañjuśrī, “This Many-Treasures Tathāgata, who passed away a long time ago, will cause him to appear before you all.”
Thereupon Many-Treasures Buddha called [loudly] to [Wonderful-Voice] Bodhisattva [from afar], “Good man! Come! Mañjuśrī, the Son of the King of the Dharma, wishes to see you.”
Thereupon Wonderful-Voice Bodhisattva, accompanied by eighty-four thousand Bodhisattvas, left his world [for the Sahā World]. As they passed through the [one hundred and eight billion nayuta] worlds, the ground of those worlds quaked in the six ways; lotus flowers of the seven treasures rained [on those worlds], and hundreds of thousands of heavenly drums sounded [over those worlds] although no one beat them.[1] The eyes of [Wonderful-Voice] Bodhisattva were as large as the leaves of the blue lotus. His face was more handsome than the combination of thousands of millions of moons. His body was golden-colored, and adorned with many hundreds of thousands of mark of merits. His power and virtue were great. His light was brilliant. His body had all the characteristics of the muscular body of Narayana.
[Before he started,] he stepped on a platform of the seven treasures. The platform went up to the sky seven times as high as the tala[-tree, and moved through the sky, carrying him]. Together with the Bodhisattvas surrounding him respectfully, he came to Mt. Gṛdhrakūṭa of this Sahā-World, and descended from the platform of the seven treasures. He came to Śākyamuni Buddha, carrying with him a necklace worth hundreds of thousands. He worshipped the feet of the Buddha with his head, offered the necklace to the Buddha, and said to him:[1]
“World-Honored One! I bring you a message from Pure-Flower-Star-King-Wisdom Buddha. [He wishes to say this.] Are you in good health? Are you happy and peaceful or not? Are the four elements of your body working in harmony or not? Are the worldly affairs bearable or not? Are the living beings easy to save or not? Do they not have much greed, anger, ignorance, jealousy, stinginess and arrogance, or do they? Are they not undutiful to their parents, or are they? Are they not disrespectful to śramaṇas, or are they? Do they not have wrong views, or do they? Are they not evil, or are they? Do they not fail to control their five desires, or do they?[1] World-Honored One! Did they defeat the Maras, who are their enemies, or not.[1] Is Many-Treasures Tathāgata, who passed away a long time ago and has now come here riding in the stupa of the seven treasures, hearing the Dharma or not? [Pure-Flower-Star-King-Wisdom Buddha] also wishes to know whether Many-Treasures Tathāgata is peaceful and healthy, and able to stay long or not World-Honored One! Now I wish to see Many-Treasures Buddha World-Honored One! Show him to me!”
Thereupon Śākyamuni Buddha said to Many-Treasure Buddha, “This Wonderful-Voice Bodhisattva wishes to see you.”
Thereupon Many-Treasures Buddha said to Wonderful-Voice Bodhisattva:
“Excellent, excellent! You have come here to make offerings to Śākyamuni Buddha, hear the Sūtra of the Lotus Flower of the Wonderful Dharma, and see Mañjuśrī and others.”[1]
Thereupon Flower-Virtue Bodhisattva said to Śākyamuni Buddha:
“World-Honored One! What root of good did this Wonderful-Voice Bodhisattva plant and what kind of meritorious deeds did he do in order to obtain this supernatural power?”
Śākyamuni Buddha said to Flower-Virtue Bodhisattva:
“There was once a Buddha called Cloud-Thunder-Sound-King, the Tathāgata, the Arhat, the Samyak-sambuddha. His world was called Appearance-Of-All-Worlds; and the kalpa in which he lived, Gladly-Seen. [There lived] a Bodhisattva called Wonderful-Voice [under that Buddha. The Bodhisattva] offered hundreds of thousands of kinds of music and eighty-four thousand patras of the seven treasures to Cloud-Thunder-Sound-King Buddha for twelve thousand years. Because of this, he was able to appear in the world of Pure-Flower-Star-King-Wisdom Buddha, and obtain supernatural power such as this.
“Flower-Virtue! What do you think of this? Wonderful-Voice Bodhisattva who had offered the music and the jeweled bowls to Cloud-Thunder-Sound-King Buddha [at that time] was no one but this Wonderful-Voice Bodhisattva-mahāsattva [whom you see here now].
“Flower-Virtue! This Wonderful-Voice Bodhisattva already made offerings to innumerable Buddhas, attended on them, and planted the roots of virtue a long time ago. He also already saw hundreds of thousands of billions of nayutas of Buddhas, that is, as many Buddhas as there are sands in the River Ganges.
“Flower-Virtue! Now you see Wonderful-Voice Bodhisattva here and nowhere else. But formerly he transformed himself into various living beings and expounded this sūtra to others in various places. He became King Brahman, King Sakra, Freedom God, Great-Freedom God, a great general in heaven, Vaisravana Heavenly-King, a wheel-turning-holy-king, the king of a small country, a rich man, a householder, a prime minister, a brahmana, a bhikṣu, a bhikṣunī, an upāsakā, an upāsikā, the wife of a rich man, that of a householder, that of a prime minister, that of a brahmana, a boy, a girl, a god, a dragon, a yakṣa, a gandharva, an asura, a garuda, a kiṃnara, a mahoraga, a human being or a nonhuman being.[1, 2, 3, 4, 5, 6, 7, 8, 9, 10] [After he transformed himself into one or another of these living beings,] he expounded this sūtra, and saved the hellish denizens, hungry spirits, animals, and all the other living beings in the places of difficulties. When he entered an imperial harem, he became a woman and expounded this sūtra.[1, 2, 3]
“Flower-Virtue! This Wonderful-Voice Bodhisattva protects all living beings in this Sahā-World. He transforms himself into one or another of these various living beings in this Sahā World and expounds this sūtra to all living beings without reducing his supernatural powers, [his power of] transformation, and his wisdom. He illumines this Sahā World with the many [rays of light] of his wisdom, and causes all living beings to know what they should know.[1] He also does the same in the innumerable worlds of the ten quarters, that is, in as many worlds as, there are sands in the River Ganges. He takes the shape of a Śrāvaka and expounds the Dharma to those who are to be saved by a Śrāvaka. He takes the shape of a Pratyekabuddha and expounds the Dharma to those who are to be saved by a Pratyekabuddha. He takes the shape of another Bodhisattva and expounds the Dharma to those who are to be saved by that Bodhisattva. He takes the shape of a Buddha and expounds the Dharma to those who are to be saved by a Buddha. He takes these various shapes according to the capacities of those who are to be saved. He shows his extinction to those who are to be saved by his extinction. Flower-Virtue! Such are the great supernatural powers and the power of wisdom obtained by Wonderful-Voice Bodhisattva-mahāsattva.”
Thereupon Flower-Virtue Bodhisattva said to the Buddha:
“World-Honored One! This Wonderful-Voice Bodhisattva planted deeply the roots of good. World-Honored One! What is the name of the samadhi by which he can transform himself into various living beings and appear in various places to save all living beings?”
The Buddha said to Flower-Virtue Bodhisattva:
“Good man! This is called the ‘samadhi by which one can transform oneself into any other living being.’ Wonderful-Voice Bodhisattva entered into this samadhi and benefited innumerable living beings as previously stated.”
Thereupon Wonderful-Voice Bodhisattva-mahāsattva made offerings to Śākyamuni Buddha and to the stupa of Many-Treasures Buddha, [benefited the living beings of the Sahā World,] and left for his home world[, accompanied by the eighty-four thousand Bodhisattvas]. As they passed through the [one hundred and eight billion nayuta] worlds, the ground of those worlds quaked in the six ways; lotus-flowers of treasures rained down; and hundreds of thousands of billions of kinds of music were made. Having reached his home world, accompanied by the eighty-four thousand Bodhisattvas who surrounded him, he came to Pure-Flower-Star-King-Wisdom Buddha. He said to the Buddha:
“World-Honored One! I went to the Sahā-World and benefited the living beings there. I saw Śākyamuni Buddha and the stupa of Many-Treasures Buddha. I bowed and made offerings to them. I also saw Mañjuśrī Bodhisattva, the Son of the King of the Dharma. [I also saw] Medicine-King Bodhisattva, Endeavor-Power-Obtainer Bodhisattva, Brave-In-Giving Bodhisattva, and others. I also caused these eighty-four thousand Bodhisattvas to obtain the ability to practice the samadhi by which they could transform themselves
into any other living being.”
When [Śākyamuni Buddha] expounded this chapter of the Coming and Going of Wonderful-Voice Bodhisattva, forty-two thousand gods obtained the truth of birthlessness, and Flower-Virtue Bodhisattva obtained the ability to practice the samadhi for the Lotus Flower of the Wonderful Dharma.
[Here ends] the Seventh Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.
- 1
- Two of the 16 samādhis of Wonderful-Voice Bodhisattva were dropped when the Third Edition was edited. These two samādhis have been taken from the Second Edition and included here. return
Day 29
Chapter 25: The Universal Gate of World-Voice-Perceiver Bodhisattva[1, 2]
Thereupon Endless-Intent Bodhisattva rose from his seat, bared his right shoulder, joined his hands together towards the Buddha, and said, “World-Honored One! Why is World-Voice-Perceiver Bodhisattva called World-Voice-Perceiver?”[1, 2, 3, 4, 5, 6, 7, 8]
The Buddha said to Endless-Intent Bodhisattva:
“Good man! If many hundreds of thousands of billions of living beings hear [the name of] World-Voice-Perceiver Bodhisattva and call his name with all their hearts when they are under various sufferings, World-Voice-Perceiver Bodhisattva will immediately perceive their voices, and cause them to emancipate themselves [from the sufferings].[1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16] Those who keep the name of this World-Voice-Perceiver Bodhisattva will not be burned when they are put into a conflagration [because they are protected] by, the supernatural powers of this Bodhisattva. Those who call his name will be able to take ground when they are washed by an inundation. Suppose hundreds of thousands of billions of living beings are crossing an ocean in order to obtain gold, silver, lapis lazuli, shell, agate, coral, amber pearl, and other treasures, and suppose the ship carrying them is blown to the country of rākṣasa-devils by a storm. If one of the crew calls the name of World-Voice-Perceiver Bodhisattva, all the crew will be saved from the attacks of the rākṣasas. Because of this, [this Bodhisattva] is called World-Voice-Perceiver.
“If anyone calls the name of World-Voice-Perceiver Bodhisattva when he is about to be killed, the sword or stick raised against him will suddenly break asunder, and he will be saved. If as many yakṣas and rākṣasas as to fill one thousand million Sumeru worlds hear a person call the name of World-Voice-Perceiver Bodhisattva when they come to him with the intention of killing him, those devils will not be able even to see him with their malicious eyes, and needless to say, kill him. If anyone, guilty or not, calls the name of World-Voice-Perceiver Bodhisattva when he is bound up in manacles, fetters, pillories or chains, those things [in which he is bound up] will break asunder, and he will be saved. Suppose the chief of a party of merchants is leading his party carrying invaluable treasures along a dangerous road haunted by as many bandits as to fill one thousand million Sumeru-worlds, and suppose one of the members of the party says [to others], ‘Good men! Do not be afraid! Call the name of World-Voice-Perceiver Bodhisattva with all your hearts! This Bodhisattva gives fearlessness to all living beings. If you call his name, you will be saved from [the attacks of] these bandits.’ If the other members of the party hear this and say simultaneously, ‘Namas to World-Voice-Perceiver Bodhisattva,’ all of them will be saved because of their calling of his name. Endless-Intent! The supernatural powers of World-Voice-Perceiver Bodhisattva-mahāsattva are as great as previously stated.[1]
“Those who have much lust will be saved from lust if they constantly think of World-Voice-Perceiver Bodhisattva and respect him. Those who have much anger will be saved from anger if they constantly think of World-Voice-Perceiver Bodhisattva and respect him. Those who have much stupidity will be saved from stupidity if they constantly think of World-Voice-Perceiver Bodhisattva and respect him.[1] Endless-Intent! World-Voice-Perceiver Bodhisattva has these great supernatural powers. He gives many benefits to all living beings. Therefore, they should constantly think of him.
“A woman who, wishing to have a boy, bows and makes offerings to World-Voice-Perceiver Bodhisattva, will be able to give birth to a boy endowed with merits, virtues and wisdom. [A woman] who, wishing to have a girl, [does the same,] will be able to give birth to a beautiful girl who will be loved and respected by many people because of the roots of virtue which the [newly-born] girl planted in her previous existence. Endless-Intent! Because World-Voice-Perceiver Bodhisattva has these powers, the merits of those who respect him and bow to him will not be fruitless. Therefore, all living beings should keep the name of World-Voice-Perceiver Bodhisattva.
“Endless-Intent! Suppose a good man or woman keeps the names of six thousand and two hundred million Bodhisattvas, that is, of as many Bodhisattvas as there are sands in the River Ganges, and offers drink, food, clothing, bedding and medicine to them throughout his or her life. What do you think of this? Are his or her merits many or not?”
Endless-Intent said, “Very many. World-Honored One!”
The Buddha said:
“Anyone who keeps the name of World-Voice-Perceiver Bodhisattva and bows and makes offerings to him even for a moment, will be given as many merits as to be given to the good man or woman as previously stated. The merits will not be exhausted even after hundreds of thousands of billions of kalpas. Endless-Intent! Anyone who keeps the name of World-Voice-Perceiver Bodhisattva will be given these benefits of innumerable merits and virtues.”[1, 2]
Endless-Intent Bodhisattva said to the Buddha:
“World-Honored One! How does World-Voice-Perceiver Bodhisattva go about this Sahā-World? How does he expound the Dharma to the living beings? What expedients does he employ?”
The Buddha said to Endless-Intent Bodhisattva:
“Good man! In a certain world, World-Voice-Perceiver Bodhisattva takes the shape of a Buddha and expounds the Dharma to those who are to be saved by a Buddha. He takes the shape of a Pratyekabuddha and expounds the Dharma to those who are to be saved by a Pratyekabuddha. He takes the shape of a Śrāvaka and expounds the Dharma to those who are to be saved by a Śrāvaka. He takes the shape of King Brahman and expounds the Dharma to those who are to be saved by King Brahman. He takes the shape of King Śakra and expounds the Dharma to those who are to be saved by King Śakra. He takes the shape of Freedom God and expounds the Dharma to those who are to be saved by Freedom God. He takes the shape of Great-Freedom God and expounds the Dharma to those who are to be saved by Great-Freedom God. He takes the shape of a great general in heaven and expounds the Dharma to those who are to be saved by a great general in heaven. He takes the shape of Vaiśravaṇa and expounds the Dharma to those who are to be saved by Vaiśravaṇa. He takes the shape of the king of a small country and expounds the Dharma to those who are to be saved by the king of a small country. He takes the shape of a rich man and expounds the Dharma to those who are to be saved by a rich man. He takes the shape of a householder and expounds the Dharma to those who are to be saved by a householder. He takes the shape of a prime minister and expounds the Dharma to those who are to be saved by a prime minister. He takes the shape of a brahmana and expounds the Dharma to those who are to be saved by a brāhmana. He takes the shape of a bhikṣu, a bhikṣunī, an upāsakā or an upāsikā and expounds the Dharma to those who are to be saved by a bhikṣu, a bhikṣunī, an upāsakā or an upāsikā. He takes the shape of a wife and expounds the Dharma to those who are to be saved by the wife of a rich man, of a householder, of a prime minister, or of a brāhmana. He takes the shape of a boy or a girl and expounds the Dharma to those who are to be saved by a boy or a girl. He takes the shape of a god, a dragon, a yakṣa, a gandharva, an asura, a garuda, a kiṃnara, a mahoraga, a human being or a nonhuman being and expounds the Dharma to those who are to be saved by one or another of these living beings. He takes the shape of Vajra-Holding God and expounds the Dharma to those who are to be saved by Vajra-Holding God.[1, 2, 3, 4, 5]
“Endless-Intent! This World-Voice-Perceiver Bodhisattva does these meritorious deeds. He takes various shapes, walks about many worlds, and saves the living beings [of those worlds]. Make offerings to World-Voice-Perceiver Bodhisattva with all your hearts! This World-Voice-Perceiver Bodhisattva-mahāsattva gives fearlessness [to those who are] in fearful emergencies. Therefore, he is called the ‘Giver of Fearlessness’ in this Sahā-World.”
The Endless-Intent Bodhisattva said to the Buddha, “World-Honored One! Now I will make an offering to World-Voice-Perceiver Bodhisattva.” From around his neck, he took a necklace of many gems worth hundreds of thousands of ryo of gold, and offered it [to the Bodhisattva], saying, “Man of Virtue! Receive this necklace of wonderful treasures! I offer this to you according to the Dharma!”
World-Voice-Perceiver Bodhisattva did not consent to receive it. Endless-Intent said to World-Voice-Perceiver Bodhisattva again, “Man of Virtue! Receive this necklace out of your compassion towards us!”
Thereupon the Buddha said to World-Voice-Perceiver Bodhisattva:
“Receive it out of your compassion towards this Endless-Intent Bodhisattva, towards the four kinds of devotees, and towards the other living beings including gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men and nonhuman beings!”
Thereupon World-Voice-Perceiver Bodhisattva received the necklace out of his compassion towards the four kinds of devotees, and towards the other living beings including gods, dragons, men and nonhuman beings. He divided [the necklace] into two parts, and offered one part of it to Śākyamuni Buddha and the other to the stupa of Many-Treasures Buddha.[1, 2]
[The Buddha said to Endless-Intent Bodhisattva,] “Endless-Intent! World-Voice-Perceiver Bodhisattva goes about the Sahā-World, employing these supernatural powers without hindrance.”
Thereupon Endless-lntent Bodhisattva asked the Buddha in gāthās:
World-Honored One with the wonderful marks
I ask you about this again.
Why is the son of the Buddha
Called World-Voice-Perceiver?
The Honorable One with the wonderful marks answered Endless-Intent in gāthās:[1]
Listen! World-Voice-Perceiver practiced
According to the conditions of the places [of salvation].
His vow to save [people] is as deep as the sea.
You cannot fathom it even for kalpas.[1, 2]
On many hundreds of thousands of millions of Buddhas
He attended and made a great and pure vow.
I will tell you about his vow in brief.
If you hear his name, and see him,
And think of him constantly,
You will be able to eliminate all sufferings.
Suppose you are thrown into a large pit of fire
By someone who has an intention of killing you.
If you think of the power of World-Voice-Perceiver
The pit of fire will change into a pond of water.[1, 2]
Suppose you are in a ship drifting on a great ocean
Where dragons, fish and devils are rampant.
If you think of the power of World-Voice-Perceiver,
The ship will not b sunk by the waves.
Suppose you are pushed
Off the top of Mt. Sumeru by someone.
If you think of the power of World-Voice-Perceiver,
You will be able to stay in the air like the sun.
Suppose you are chased by an evil man,
And pushed off [the top of] a mountain made of diamond.
If you think of the power of World-Voice-Perceiver,
You will not lose even a hair.
Suppose you are bound up
In pillories, chains, manacles or fetters.
If you think of the power of World-Voice-Perceiver,
You will be released from them.
Suppose someone curses you to death,
Or attempts to kill you by various poisons.
If you think of the power of World-Voice-Perceiver,
Death will be brought to that person, instead.
Suppose you meet rākṣasas
Or poisonous dragons or other devils.
If you think of the power of World-Voice-Perceiver,
They will not kill you.
Suppose you are surrounded by wild animals
Which have sharp, fearful tusks and claws.
If you think of the power of World-Voice-Perceiver
They will flee away to distant places.
Suppose you meet lizards, snakes, vipers or scorpions
Emitting poisonous vapor like flames.
If you think of the power of World-Voice-Perceiver,
They will go away as you call his name.
Suppose clouds arise, lightning flashes, thunder peals,
Hail falls, and a heavy rains comes down.
If you think of the power of World-Voice-Perceiver,
The thunderstorm will stop at once.
World-Voice-Perceiver will save
All living beings from misfortunes
And from innumerable sufferings of the world
By the wonderful power of his wisdom.[1, 2, 3]
He has these supernatural powers.
He employs various expedients with his wisdom.
In the ten quarters there is no ksetra
In which he does not appear at all.[1]
Hell, the region of hungry spirits, and the region of animals,
That is the [three) evil regions will be eliminated.
The sufferings of birth, old age, disease and death
Will gradually be eliminated.
He sees the truth of all things and their purity.
He sees all things with his great wisdom.
He sees all things with loving-kindness and compassion.
Think of him constantly! Look up at him constantly![1]
All darkness is dispelled by the light of his wisdom
As spotless and as pure as the light of the sun.
The light destroys the dangers of wind and fire,
And illumines the whole world brightly.[1]
His precepts out of his loving-kindness brace us up as thunderbolts.
His wishes out of his compassion are as wonderful as large clouds.
He pours the rain of the Dharma as sweet as nectar,
And extinguishes the fire of illusions.[1]
Suppose you are in a law-court for a suit,
Or on a battlefield, and are seized with fear.
If you think of the power of World-Voice-Perceiver,
All your enemies will flee away.
Do not doubt him even at a moment’s thought!
The Pure Saint World-Voice-Perceiver is reliable
When you suffer, and when you are confronted
With the calamity of death.[1]
By all these merits, he sees
All living beings with his compassionate eyes.
The ocean of his accumulated merits is boundless.
Therefore, bow before him![1, 2, 3, 4]
Thereupon Earth-Holding Bodhisattva rose from his seat, proceeded to the Buddha, and said to him:
“World-Honored One! Those who hear of his supernatural powers by which he opened the universal gate without hindrance, and which are expounded in this chapter of World-Voice-Perceiver Bodhisattva, know this, will be able to obtain not a few merits.”
When the Buddha expounded this chapter of the Universal Gate, the eighty-four thousand living beings in the congregation began to aspire for the unparalleled Anuttara-samyak-saṃbodhi.
Day 30
Chapter 26: Dhārānis[1, 2, 3, 4, 5, 6]
Thereupon Medicine-King Bodhisattva rose front his seat, bared his right shoulder, joined his hands together towards the Buddha, and said to him:
Dhārāni Resources“World-Honored One! How many merits will be given to the good men or women who keep, read, recite, understand or copy the Sūtra of the Lotus Flower of the Wonderful Dharma?”[1]
The Buddha said to him:
“Suppose some good men or women make offerings to eight hundred billion nayuta Buddhas, that is, as many Buddhas as there are sands in the River Ganges. What do you think of this? Are the merits given to them many or not?”
“Very many, World-Honored One!”
The Buddha said: “More merits will be given to the good men or women who keep, read or recite· even a single gāthā of four lines of this sūtra, understand the meanings of it or act according to it.”
Then he uttered spells:
“Ani (1), mani (2), manei (3), mamanei (4), shirei (5), sharitei (6), shamya (7), shabi-tai (8), sentei (9), mokutei (10), mokutabi (11), shabi (12), aishabi (13), sōbi (14), shabi (15), shaei (16), ashaei (17), agini (18), sentei (19), shabi (20), darani (21 ), arokya-basai-ha habi-shani (22), neibitei (23), abentarancibitei (24), atantahareishudai(25), ukurei (26), mukurei (27), ararei (28), hararei (29), shukyashi (30), asammasambi (31), botsudabikirijittei (32), darumaharishitei (33), sōgyanekkushanei (34), bashabashashudai(35), mantara (36), manta ashayata (37), urntaurota (38), kyōsharya(39), ashara (40), ashay taya (41), abaro (42), amanyanataya (43).”
[He said to the Buddha:]
“World-Honored One! These dhārānis, these divine spells, have already been uttered by six thousand and two hundred million Buddhas, that is, as many Buddhas as there are sands in the River Ganges. Those who attack and abuse this teacher of the Dharma should be considered to have attacked and abused those Buddhas.”[1]
Thereupon Brave-In-Giving Bodhisattva said to the Buddha:
“World-Honored One! I also will utter dhārānis in order to protect the person who reads, recites and keeps the Sūtra of the Lotus Flower of the Wonderful Dharma. If he keeps these dhārānis, this teacher of the Dharma will not have his weak points taken advantage of by any yakṣa, rākṣasa, pūtana, kṛtya, kumbhāṇḍa or hungry spirit.”[1]
Then he uttered spells before the Buddha:
“Zarei (1), makazarei (2), ukki (3), mokki (4), arei (5), arahatei (6), netsureitei (7), netsureitahatei (8), ichini (9), ichini (10), shichini(11), netsureichini (12), netsurichihachi (13).”
[He said to the Buddha:]
“World-Honored One! These dhārānis, these divine spells, have already been uttered by as many Buddhas as there are sands in the River Ganges. Those Buddhas uttered them with joy. Those who attack and abuse this teacher of the Dharma should be considered to have attacked and abused those Buddhas.”
Thereupon Vaiśravaṇa Heavenly-King[1], the Protector of the World, said to the Buddha, “World-Honored One! I also will utter dhārānis in order to protect this teacher of the Dharma out of my compassion towards all living beings.”
Then he uttered spells, “Ari (1), nari (2), tonari (3), anaro (4), nabi (5), kunabi (6).”
[He said to the Buddha:]
“World-Honored One! I will protect this teacher of the Dharma with these divine spells. I also will protect the person who keeps this sūtra so that he may have no trouble within a hundred yojanas’ distance [from here].”[1]
Thereupon World-Holding Heavenly-King, accompanied by thousands of billions of nayutas of gandharvas who were surrounding him respectfully, came to the Buddha, joined his hands together, and said to him, “World-Honored One! I also will protect the keeper of the Sūtra of the Lotus Flower of the Wonderful Dharma with dhārānis, with divine spells.”[1]
Then he uttered spells,” Akyanei (1), kyanei (2), kuri (3), kendari (4), sendari (5), matōgi (6), jōguri (7), furoshani (8), atchi (9).”
[He said to the Buddha:]
“World-Honored One! These dhārānis, these divine spells, have already been uttered by four thousand and two hundred million Buddhas. Those who attack and abuse this teacher of the Dharma should be considered to have attacked and abused those Buddhas.”
There are rākṣasas[1] called 1. Lambā, 2. Vilambā, 3. Crooked-Teeth, 4. Flower-Teeth, 5. Black-Teeth, 6. Many-Hairs, 7. Insatiable, 8. Necklace-Holding, 9. Kuntī, and 10. Plunderer-Of-Energy-Of-All-Beings. These ten rākṣasas [and their attendants] came to the Buddha, together with Mother-Of-Devils[1, 2] and her children and attendants. They said to the Buddha simultaneously:”World-Honored One! We also will protect the person who reads, recites and keeps the Sūtra of the Lotus Flower of the Wonderful Dharma so that he may have no trouble. No one shall take advantage of the weak points of this teacher of the Dharma.”[1, 2]
Then they uttered spells before the Buddha:
“Ideibi (1), ideibin (2), ideibi (3), adeibi ( 4), ideibi (5), deibi (6), deibi (7), deibi (8), deibi (9), deibi (10), rokei (11), rokei (12), rokei (13), rokei (14), takei (15), takei (16), takei (17), tokei (18), tokei (19).”
[They said to the Buddha:]
“Anyone may step on our heads, but shall not trouble this teacher of the Dharma. Neither shall any yakṣa, rākṣasa, hungry spirit, pūtana, kṛtya, vetāda, kumbhāṇḍa, umāraka, apasmāraka, yakṣa-kṛtya or human kṛtya. Neither shall anyone who causes others to suffer from a fever for a day, two days, three days, four days, seven days or forever. Neither shall anyone who takes the shape of a man, a woman, a boy or a girl and appears in his dream.”
Then they sang in gāthās before the Buddha:
Anyone who does not keep our spells
But troubles the expounder of the Dharma
Shall have his head split into seven pieces
Just as the branches of the arjaka-tree [ are split].[1, 2]
Anyone who attacks this teacher of the Dharma
Will receive the same retribution
As to be received by the person who kills his parents,
Or who makes [sesame] oil without taking out worms [from the sesame],
Or who deceives others by using wrong measures and scales,
Or by Devadatta who split the Saṃgha.[1, 2]
Having sung these gāthās, the rākṣasas said to the Buddha:
“World-Honored One! We also will protect the person who keeps, reads and recites this sūtra, and acts according to it so that he may be peaceful, that he may have no trouble, and that poison taken by him may be neutralized.”
The Buddha said to the rākṣasas:
“Excellent, excellent! Your merits will be immeasurable even when you protect the person who keeps only the name of the Sūtra of the Lotus Flower of the Wonderful Dharma.[1, 2] Needless to say, so will be your merits when you protect the person who keeps the sūtra itself, and makes to a copy of this sūtra hundreds of thousands of offerings such as flowers, incense, necklaces, powdered incense, incense applicable to the skin, incense to burn, streamers, canopies, music, and various lamps like lamps of butter oil, oil lamps, lamps of perfumed oil, lamps of sumanas-flower oil, lamps of campaka flower oil, lamps of vārṣika-flower oil, and lamps of utpala-flower oil. Kunti! You [rākṣasas] and your attendants should protect this teacher of the Dharma.”
When the Buddha expounded this chapter of Dhārānis, sixty-eight thousand people obtained the truth of birthlessness.
Day 31
Chapter 27: King Wonderful-Adornment as the Previous Life of a Bodhisattva
“Innumerable, inconceivable, asaṃkhya kalpas ago, there lived a Buddha called Cloud-Thunderpeal-Star-King-Flower-Wisdom, the Tathāgata, the Arhat, the Samyak-sambuddha. His world was called Light-Adornment; the kalpa in which he lived, Gladly-Seen. Under that Buddha lived a king called Wonderful-Adornment. His wife was called Pure-Virtue. They had two sons, Pure-Store and Pure-Eyes by name.[1, 2] The two sons had great supernatural powers, merits, virtues and wisdom.[1] A long time ago, they had already practiced the Way which Bodhisattva should practice. They had already practiced the dana-pāramitā, the sita-pāramitā, the kṣānti-pāramitā, the vīrya-pāramitā, the dhyāna-pāramitā, the prajña-pāramitā, and the pāramitā of expediency.[1] They also had already obtained the four states of mind towards all living beings:] compassion, loving-kindness, joy and impartiality. They also had already practiced the thirty-seven ways to enlightenment. They had done all this perfectly and clearly. They also had already obtained the samādhis of Bodhisattvas: that is, the samādhi for purity, the samādhi for the sun and the stars, the samādhi for pure light, the samādhi for pure form, the samādhi for pure brightness, the samādhi for permanent adornment, and the samādhi for the great treasury of powers and virtues. They had already practiced all these samādhis.
“Thereupon that Buddha expounded the Sūtra of the Lotus Flower of the Wonderful Dharma, wishing to lead King Wonderful-Adornment[1] also out of his compassion towards all living beings. The two sons, Pure-Store and Pure-Eyes, came to their mother, joined their ten fingers and palms together, and said, ‘Mother! Go to Cloud-Thunderpeal-Star-King-Flower-Wisdom Buddha! We also will go to attend on him, approach him, make offerings to him, and bow to him because he is expounding the Sūtra of the Lotus Flower of the Wonderful Dharma to all gods and men. Hear and receive [the sūtra]!’[1]
“The mother said to them, ‘[Yes, I will. But] your father believes in heresy. He is deeply attached to the teachings of brahmanas. Go and tell him to allow us to go [to that Buddha]!'[1, 2, 3, 4]
“Pure-Store and Pure-Eyes joined their ten fingers and palms together, and said to their mother, ‘We were born in this family attached to wrong views although we are sons of the King of the Dharma.'[1, 2]
“The mother said to them, ‘Show some wonders to your father out of your compassion towards him! If he sees [the wonders], he will have his mind purified and allow us to go to that Buddha.’ [1]
“Thereupon the two sons went up to the sky seven times as high as the tala-tree, and displayed various wonders because they were thinking of their father.[1, 2, 3, 4, 5, 6, 7] They walked, stood, sat, and reclined in the sky. Then they issued water from the upper parts of their bodies, and fire from the lower parts. Then they issued water from the lower parts of their bodies, and fire from the upper parts. Then they became giants large enough to fill the sky, became dwarfs, and became giant again. Then they disappeared from the sky and suddenly appeared on the earth. Then they dived into the earth just as into water, and stepped on the surface of water just as on the earth. [Then they went up to the sky and stayed there.] By displaying these various wonders, they purified the mind of their father, that is, of the king, and caused him to understand the Dharma by faith.[1, 2, 3]
“The two sons said, ‘Great King! Cloud-Thunderpeal-Star-King-Flower-Wisdom Buddha, who is now sitting on the seat of the Dharma under the Bodhi-tree of the seven treasures, is expounding the Sūtra of the Lotus Flower of the Wonderful Dharma to all the gods and men of the world. He is our teacher. We are his disciples.
“The father said to them, ‘I also wish to see your teacher. I will go with you.’
“Thereupon the two sons descended from the sky, came to their mother, joined their hands together, and said to her, ‘Our father, the king, has now understood the Dharma by faith. He is now able to aspire for Anuttara-samyak-saṃbodhi. We did the work of the Buddha for the sake of our father. Mother! Allow us to renounce the world and practice the Way under that Buddha!’
“Thereupon the two sons, wishing to repeat what they had said, said to their mother in gāthās:
Mother! Allow us to renounce the world
And become śramaṇas!
It is difficult to see a Buddha.
We will follow that Buddha and study.
To see a Buddha is as difficult
As to see an udumbara[-flower]
To avert a misfortune is also difficult.
Allow us to renounce the world!
“The mother said, ‘I allow you to renounce the world because it is difficult to see a Buddha.’
“Thereupon the [father came to them. The] two sons said to their parents, ‘Excellent, Father and Mother! Go to Cloud-Thunderpeal-Star-King-Flower-Wisdom Buddha, see him, and make offerings to him because to see a Buddha is as difficult as to see an udumbara flower or as for a one-eyed tortoise to find a hole in a floating piece of wood![1] We accumulated so many merits in our previous existence that we are now able to meet the teachings of the Buddha in this life of ours. Allow us to renounce the world because it is difficult to see a Buddha, and also because it is difficult to have such a good opportunity as this to see him.’
“Thereupon the eighty-four thousand people in the harem of King Wonderful-Adornment became able to keep the Sūtra of the Lotus Flower of the Wonderful Dharma.
“Pure-Eyes Bodhisattva had already practiced the samādhi for the Lotus Flower of the Wonderful Dharma for a long time. Pure-Store Bodhisattva had already practiced the samādhi for the release from evil regions in order to release all living beings from evil regions for many hundreds of thousands of billions of kalpas.
“Now the queen practiced the samādhi for the assembly of Buddhas, and understood the treasury of their hidden core. The two sons led their father by these expedients and caused him to understand the teachings of the Buddha by faith and to wish [to act according to those teachings].
“Thereupon King Wonderful-Adornment, Queen Pure-Virtue, and their two sons came to that Buddha. The king was accompanied by his ministers and attendants; the queen, by her ladies and attendants; and their two sons, by forty-two thousand men. They worshiped the feet of that Buddha with their heads, walked around the Buddha three times, retired, and stood to one side.[1]
“Thereupon the Buddha expounded the Dharma to the king, showed him the Way, taught him, benefited him, and caused him to rejoice. The king had great joy. The king and queen took off their necklaces of pearls worth hundreds of thousands, and strewed the necklaces to the Buddha.[1] The necklaces flew up to the sky [seven times as high as the tala-tree], and changed into a jeweled platform equipped with four pillars. On the platform was a couch of great treasures, and thousands of millions of heavenly garment were spread [on the couch].[1] The Buddha [went up,] sat cross-legged [on the couch], and emitted great rays of light. King Wonderful-Adornment thought, ‘The Buddha is exceptional. He is exceedingly handsome. He has the most wonderful form.’
“Thereupon Cloud-Thunderpeal-Star-King-Flower-Wisdom Buddha said to the four kinds of devotees, ‘Do you see this King Wonderful-Adornment standing before me with his hands joined together, or not? This king will become a bhikṣu under me, strenuously study and practice the various ways to the enlightenment of the Buddha, and then become a Buddha called Sala-Tree-King in a world called Great-Light in a kalpa called Great-Height-King. Sala-Tree-King Buddha will be accompanied by innumerable Bodhisattvas and Śrāvakas. The ground of his world will be even. [King Wonderful-Adornment) will have these merits.’
“Thereupon the king abdicated from the throne in favor of his younger brother, renounced the world, and with his wife, two sons, and attendants, practiced the Way under that Buddha.[1] After he renounced the world, the king acted according to the Sūtra of the Lotus Flower of the Wonderful Dharma constantly and strenuously for eighty-four thousand years. Then he practiced the samādhi for the adornment of all pure merits. Then he went up to the sky seven times as high as the tala-tree, and said to that Buddha, ‘World-Honored One! These two sons of mine did the work of the Buddha. They converted me from wrong views by displaying wonders. They caused me to dwell peacefully in your teachings. They caused me to see you. These two sons of mine are my teachers.[1] They appeared in my family in order to benefit me. They inspired the roots of good which I had planted in my previous existence.’
“Thereupon Cloud-Thunderpeal-Star-King-Flower-Wisdom Buddha said to King Wonderful-Adornment, ‘So it is, so it is. It is just as you say. The good men or women who plant the roots of good will obtain teachers in their successive lives. The teachers will do the work of the Buddha, show the Way [to them], teach them, benefit them, cause them to rejoice, and cause them to enter into the Way to Anuttara-samyak-saṃbodhi. Great King, know this! A teacher is a great cause [of your enlightenment] because he leads you, and causes you to see a Buddha and aspire for Anuttara-samyak-saṃbodhi.[1, 2] Great King! Do you see these two sons of yours, or not? They made offerings to six trillion and five hundred thousand billion Buddhas, that is, as many Buddhas as there are sands in the River Ganges, in their previous existence. They attended on those Buddhas respectfully. They kept the Sūtra of the Lotus Flower of the Wonderful Dharma under those Buddhas, and caused the people of wrong views to have right views out of their compassion towards them.
“King Wonderful-Adornment came down from the sky and said to that Buddha [staying in the sky], ‘World-Honored One! You are exceedingly exceptional. You have merits and wisdom. Therefore, the fleshy tuft on your head shines bright. Your eyes are long, wide, and deep blue in color. The curls between your eyebrows are as white as a bright moon. Your teeth are white, regular and bright. Your lips are as red and as beautiful as the fruits of a bimba-tree.’
“Thereupon King Wonderful-Adornment, having praised the Buddha for his many hundreds of thousands of billions of merits including those previously stated, joined his hands together towards the Tathāgata, and with all his heart, said to that Buddha again, ‘World-Honored One! I have never seen anyone like you before. Your teachings have these inconceivable, wonderful merits. The practices performed according to your teachings and precepts are peaceful and pleasant. From today on, I will not act according to my own mind. I will not have wrong views, arrogance, anger or any other evil thought.’ Having said this, he bowed to that Buddha and retired.”
The Buddha said to the great multitude:
“What do you think of this? King Wonderful-Adornment was no one but Flower-Virtue Bodhisattva of today. Queen Pure-Virtue was no one but the Light-Adornment-Appearance Bodhisattva who is now before me.[1] She appeared in that world out of her compassion towards King Wonderful-Adornment and his attendants. The two sons were Medicine-King Bodhisattva and Medicine-Superior Bodhisattva of today.[1, 2, 3] Medicine-King Bodhisattva and Medicine-Superior Bodhisattva have already obtained those great merits. Because they planted the roots of virtue under many hundreds of thousands of billions of Buddhas [in their previous existence], they obtained those inconceivable merits. All gods and men in the world should bow to those who know the names of these two Bodhisattvas.”
When the Buddha expounded this chapter of King Wonderful-Adornment as the Previous Life of a Bodhisattva, eighty-four thousand people released themselves from the dust and dirt of illusions, and had their eyes purified enough to see all teachings.
Day 32
Chapter 28: The Encouragement of Universal-Sage Bodhisattva[1, 2]
“World-Honored One! I heard the Sūtra of the Lotus Flower of the Wonderful Dharma, which you expounded in this Sahā World, from a remote world in which lives Treasure-Power-Virtue-Superior-King Buddha. I came here with many hundreds of thousands of billions of Bodhisattvas in order to hear and receive [this Sūtra]. World-Honored One! Tell me how the good men or women who live after your extinction will be able to obtain this Sūtra of the Lotus Flower of the Wonderful Dharma!”[1, 2]
The Buddha said to Universal-Sage Bodhisattva:
“The good men or women will be able to obtain this Sūtra of the Lotus Flower of the Wonderful Dharma after my extinction if they do the following four things: 1. secure the protection of the Buddhas, 2. plant the roots of virtue, 3. reach the stage of steadiness [in proceeding to enlightenment], and 4. resolve to save all living beings. The good men or women will be able to obtain this sūtra after my extinction if they do these four things.” [1, 2, 3]
Thereupon Universal-Sage Bodhisattva said to the Buddha:
“World-Honored One! If anyone keeps this sūtra in the defiled world in the later five hundred years after [your extinction][1], I will protect him so that he may be free from any trouble, that he may be peaceful, and that no one may take advantage [of his weak points]. Mara, his sons, his daughters, his subjects, his attendants, yakṣas, rākṣasas, kumbhāṇḍas, piśācakas, kṛtyas, pūtanas, vetādas or other living beings who trouble men shall not take advantage [of his weak points].[1] If anyone keeps, reads and recites this sūtra while he walks or stands, I will mount a kingly white elephant with six tusks[1, 2, 3], go to him together with great Bodhisattvas, show myself to him, make offerings to him, protect him, and comfort him, because I wish to make offerings to the Sūtra of the Lotus Flower of the Wonderful Dharma.[1] If he sits and thinks over this sūtra, I also will mount a kingly white elephant and appear before him. If he forgets a phrase or a gāthā of the Sūtra of the Lotus Flower of the Wonderful Dharma, I will remind him of it, and read and recite it with him so that he may be able to understand it. Anyone who keeps, reads and recites the Sūtra of the Lotus Flower of the Wonderful Dharma [after your extinction], will be able to see me with such joy that he will make more efforts. Because he sees me, he will be able to obtain samadhis and a set of dhārāṇis. The set of dhārāṇis will be the dhārāṇis by which he can memorize repetitions of teachings, the dhārāṇis by which he can memorize hundreds of thousands of billions of repetitions of teachings, and the dhārāṇis by which he can understand the expediency of the voice of the Dharma.
“World-Honored One! The bhikṣus, bhikṣunīs, upāsakās or upāsikās who seek, keep, read, recite and copy this Sūtra of the Lotus Flower of the Wonderful Dharma in the defiled world in the later five hundred years after [your extinction], if they wish to study and practice this sūtra, should concentrate their minds [on study and practice] strenuously for three weeks. When they complete [the study and practice of] three weeks, I will mount a white elephant with six tusks, and appear before them with my body which all living beings wish to see, together with innumerable Bodhisattvas surrounding me. I will expound the Dharma to them, show them the Way, teach them, benefit them, and cause them to rejoice. I also will give them dhārāṇi spells. If they obtain these dhārāṇis, they will not be killed by nonhuman beings or captivated by women. Also I myself will always protect them. World-Honored One! Allow me to utter these dhārāṇis spells!”
Thereupon he uttered spells before the Buddha:
“Atandai (1), tandahatai (2), tandahatei (3), tandakusharei (4), tandashudarei (5), shudarei (6), shudarahachi (7), botsudahasennei (8), sarubadarani-abatani (9), sarubabasha-abataru (10), huabatani (11), sōgyahabishani (12), sōgyaneku-kyadani (13), asogi (14), sōgyahagyadai. (15), teirei-ada-sōgyatorya-aratei-haratei (16), sarubasogya-sammaji-kyarandai (17), sarubadarumashuharisettei (18), saru-basatta-rodakyōsharya-atogyadai (19), shin-abikiridaitei (20).”
[He said to the Buddha:]
“World-Honored One! It is by my supernatural powers, know this, that a Bodhisattva can hear these dhārāṇis. Anyone who keeps the Sūtra of the Lotus Flower of the Wonderful Dharma [while it is] propagated in the Jambudvipa, should think, ‘I can keep [this sūtra] only by the supernatural powers of Universal-Sage.’[1, 2] Anyone who keeps, reads and recites this sūtra, memorizes it correctly, understands the meanings of it, and acts according to it, know this, does the same practices that I do.[1, 2] He should be considered to have already planted deeply the roots of good under innumerable Buddhas [in his previous existence]. He will be caressed on the head by the hands of the Tathāgatas.[1] Anyone who copies this sūtra will be reborn in the Heaven of the Trāyastriṃs̒a Gods immediately after his present life. On that occasion, eighty-four thousand goddesses will come and receive him, making many kinds of music. A crown of the seven treasures will be put on his head, and he will enjoy himself among the ladies in waiting.[1] Needless to say, [more merits will be given to] the person who [not only copies this sūtra but also] keeps, reads and recites it, memorizes it correctly, understands the meanings of it, and acts according to it. Anyone who keeps, reads and recites this sūtra, and understands the meanings of it, will be given helping hands by one thousand Buddhas immediately after his present life. He will be fearless. He will not fall into any evil region. He will be reborn in the Tusiita Heaven. There he will go to Maitreya Bodhisattva who, adorned with the thirty-two marks, will be surrounded by great Bodhisattvas, and attended on by hundreds of thousands of billions of goddesses. He will be given the benefits of these merits. Therefore, anyone who has wisdom should copy this sūtra with all his heart, cause others to copy it, and also keep, read and recite it, memorize it correctly, and act according to it.
“World-Honored One! I will protect this sūtra with my supernatural powers so that it may be propagated and not be destroyed in the Jambudvipa after your extinction.”[1, 2]
Thereupon Śākyamuni Buddha praised him, saying:
“Excellent, excellent, Universal-Sage! You will protect this sūtra so that many living beings may obtain peace and benefits. You have already obtained inconceivable merits and great compassion. You aspired for Anuttara-samyak-saṃbodhi and vowed [to protect this sūtra] by your supernatural powers in the remotest past, and have been protecting this sūtra since then. By my supernatural powers, I will protect anyone who keeps your name.
“Universal-Sage! Anyone who keeps, reads and recites this Sūtra of the Lotus Flower of the Wonderful Dharma, memorizes it correctly, studies it, practices it, and copies it, should be considered to see me, and hear this sūtra from my mouth. He should be considered to be making offerings to me. He should be considered to be praised by me with the word ‘Excellent!’ He should be considered to be caressed by me on the head. He should be considered to be covered with my robe.[1] He will not be attached to worldly pleasures. He will not like to read heretical scriptures or any other writings of heretics. He will not be intimate with heretics, slaughterers, boar-breeders, sheep-breeders, fowl-breeders, dogbreeders, hunters, prostitutes, or any other evil people.[1] He will be upright. He will have correct memory and the powers of merits and virtues. He will not be troubled by the three poisons. He will not be troubled by jealousy, arrogance from selfishness, arrogance from self-assumed attainment of enlightenment, or arrogance from self-assumed acquisition of virtues. He will want little, know contentment, and practice just as you do.
“Universal-Sage! Anyone who keeps, reads and recites this sūtra [in the later five hundred years] after [my extinction], will not be attached to clothing, bedding, food or drink, or any other thing for living. What he wishes will not remain unfulfilled. He will be able to obtain the rewards of his merits in his present life.[1, 2] Those who abuse him, saying, ‘You are perverted. You are doing this for nothing,'[1] will be reborn blind in their successive lives in retribution for their sin. Those who make offerings to him and praise him, will be able to obtain rewards in their present life. Those who, upon seeing the keeper of this sūtra, blame him justly or unjustly, will suffer from white leprosy in their present life.[1] Those who laugh at him will have few teeth, ugly lips, flat noses, contorted limbs, squint eyes, and foul and filthy bodies, and suffer from bloody pus of scabs, abdominal dropsy, tuberculosis, and other serious diseases in their successive lives. Therefore, Universal-Sage! When you see the keeper of this sūtra in the distance, you should rise from your seat, go to him, receive him, and respect him just as you respect me.
When the Buddha expounded this chapter of the Encouragement of Universal-Sage, as many Bodhisattvas as there are sands in the River Ganges obtained the dhārāṇis by which they could memorize hundreds of thousands of billions of repetitions of teachings, and as many Bodhisattvas as the particles of dust of one thousand million Sumeru-worlds [understood how to] practice the Way of Universal-Sage.[1]
When the Buddha expounded this sūtra, the great congregation including the Bodhisattvas headed by Universal-Sage, the Śrāvakas headed by Śāriputra, and the other living beings such as gods, dragons, men and nonhuman beings, had great joy, kept the words of the Buddha, bowed [to him], and retired.
[Here ends] the Eighth Volume of the Sūtra of the Lotus Flower of the Wonderful Dharma.