THE LOTUS SUTRA
dBET PDF Version © 2009
BDK English Tripiṭaka Series
THE LOTUS SUTRA
(Taishō Volume 9, Number 262)
Translated from the Chinese of Kumārajiva by Tsugunari Kubo and Akira Yuyama
Numata Center for Buddhist Translation and Research 2007
Copyright © 2007 by Bukkyō Dendō Kyōkai and Numata Center for Buddhist Translation and Research All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. Revised Second Edition, 2007 ISBN: 978-1-886439-39-9 Library of Congress Catalog Card Number: 2006939375 Published by Numata Center for Buddhist Translation and Research 2620 Warring Street Berkeley, California 94704 Printed in the United States of America
A Message on the Publication of the English Tripiṭaka
The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha’s basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed. Ever since the Buddha’s Great Demise over twenty-ﬁve hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha’s teachings. Of course, it would be impossible to translate all of the Buddha’s eightyfour thousand teachings in a few years. I have, therefore, had one hundred thirtynine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future. It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has ﬁnally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world. NUMATA Yehan Founder of the English Tripiṭaka Project
August 7, 1991
In January 1982, Dr. NUMATA Yehan, the founder of the Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), decided to begin the monumental task of translating the complete Taishō edition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year, the Translation Committee of the English Tripiṭaka was officially convened. The initial Committee consisted of the following members: (late) HANAYAMA Shōyū (Chairperson), (late) BANDŌ Shōjun, ISHIGAMI Zennō, (late) KAMATA Shigeo, KANAOKA Shūyū, MAYEDA Sengaku, NARA Yasuaki, (late) SAYEKI Shinkō, (late) SHIOIRI Ryōtatsu, TAMARU Noriyoshi, (late) TAMURA Kwansei, URYÁZU Ryūshin, and YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi, WATANABE Shōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium. After holding planning meetings on a monthly basis, the Committee selected one hundred thirty-nine texts for the First Series of translations, an estimated one hundred printed volumes in all. The texts selected are not necessarily limited to those originally written in India but also include works written or composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published. Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete Chinese and Japanese texts, for they consist of thousands of works. Nevertheless, as Dr. NUMATA wished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away. Dr. NUMATA passed away on May 5, 1994, at the age of ninety-seven, entrusting his son, Mr. NUMATA Toshihide, with the continuation and completion of the Translation Project. The Committee also lost its able and devoted
NUMATA Toshihide.. NUMATA. and assistant member YONEZAWA Yoshiyasu. TAMARU Noriyoshi. The Publication Committee was organized at the Numata Center in December 1991. Since then the publication of all the volumes has been and will continue to be conducted under the supervision of this Committee in close cooperation with the Editorial Committee in Tokyo. the Committee elected me. After these severe blows. The present members of the Committee are MAYEDA Sengaku (Chairperson).S. NARA Yasuaki. WATANABE Shōgo. Professor HANAYAMA Shōyū. U. in Berkeley.Editorial Foreword
Chairperson. Tanaka. The Numata Center for Buddhist Translation and Research was established in November 1984. The Committee has renewed its determination to carry out the noble intention of Dr. Kenneth K. 1995. YUYAMA Akira.A. California. ICHISHIMA Shōshin. to assist in the publication of the BDK English Tripiṭaka First Series. to be the Chair in October 1995. under the leadership of Mr. URYÁZU Ryūshin. on June 16. MAYEDA Sengaku
Chairperson Editorial Committee of the BDK English Tripiṭaka
. then Vice President of Musashino Women’s College. at the age of sixtythree. ISHIGAMI Zennō. KANAOKA Shūyū.
who founded the BDK English Tripiṭaka Series in order to disseminate Buddhist teachings throughout the world. a dear friend and colleague. Hudaya Kandahjaya. chaired by Professor Sengaku Mayeda. The Publication Committee members have worked to ensure that each volume in the series has gone through a rigorous succession of editorial and bookmaking efforts. Francis H. John R. The long-term goal of our project is the translation and publication of the texts in the one hundred-volume Taishō edition of the Chinese Buddhist canon. As recently appointed Chair of the Publication Committee. the esteemed Dr. President of the Numata Center for Buddhist Translation and Research. In conclusion. Reverend Kiyoshi Yamashita. Philip B.Publisher’s Foreword
On behalf of the members of the Publication Committee. readable English texts of the Buddhist canon. Eisho Nasu. who was so good to me during his lifetime. Kenneth K. who has had such a great impact on Buddhist studies in the United States. the members of both committees and associated staff work to honor the deep faith. and the beloved late Dr. headquartered in Berkeley. and concern of the late Reverend Dr. spirit. Japan. The initial translation and editing of the Buddhist scriptures found in this and other BDK English Tripiṭaka volumes are performed under the direction of the Editorial Committee in Tokyo. are dedicated to the production of clear. I am happy to present this volume as the latest contribution to the BDK English Tripiṭaka Series. Yampolsky. along with a few inﬂuential extracanonical Japanese Buddhist texts. Yehan Numata. California. Professor Emeritus of Musashino University. The list of texts selected for the First Series of this translation project may be found at the end of each volume in the series. In doing so. Both the Editorial Committee in Tokyo and the Publication Committee. and Reverend Brian Nagata. Cook. Inada. I am deeply honored to serve in the post formerly held by the late Dr. I wish to thank the members of the Publication Committee for the extraordinary efforts they have undertaken in the course of preparing this volume for publication: Senior Editor Marianne Dresser. McRae
Chairperson Publication Committee ix
A Parable Chapter IV. Introduction Chapter II. The Beneﬁts Obtained by an Expounder of the Dharma
3 23 47 79 95 103 113 139 151 157 167 179 187 193 209 223 233 245 251
. The Merits of Joyful Acceptance Chapter XIX. Description of Merits Chapter XVIII. Ease in Practice Chapter XV. Prediction Chapter VII. The Expounder of the Dharma Chapter XI. The Appearance of a Jeweled Stupa Chapter XII. The Five Hundred Disciples Receive Their Predictions Chapter IX. Willing Acceptance Chapter V. The Lifespan of the Tathāgata Chapter XVII. Skillful Means Chapter III. The Predictions for Those Who Still Have More to Learn and for Those Who Do Not Chapter X.Contents
A Message on the Publication of the English Tripiṭaka NUMATA Yehan Editorial Foreword Publisher’s Foreword Translators’ Introduction MAYEDA Sengaku John R. McRae Tsugunari Kubo and Akira Yuyama
v vii ix xiii
The Lotus Sutra Chapter I. Herbs Chapter VI. Bodhisattvas Emerging from the Earth Chapter XVI. Perseverance Chapter XIV. The Apparitional City Chapter VIII. Devadatta Chapter XIII.
Bodhisattva Gadgadasvara Chapter XXV. Ancient Accounts of Bodhisattva Bhaiṣajyarāja Chapter XXIV. Dhāraṇī Chapter XXVII. Bodhisattva Sadāparibhūta Chapter XXI. Encouragement of Bodhisattva Samantabhadra Glossary Bibliography Index A List of the Volumes of the BDK English Tripiṭaka (First Series)
265 271 277 279 289 295 303 307 313 319 325 327 345
. Ancient Accounts of King Śubhavyūha Chapter XXVIII. The Gateway to Every Direction [Manifested by Bodhisattva Avalokiteśvara] Chapter XXVI. The Transcendent Powers of the Tathāgata Chapter XXII. Entrustment Chapter XXIII.Contents
1962–67). According to the late Professor Shōkō Kabutogi. 1979). 263). the Miao fa lian hua jing. at the advice of Dr. 9. in seven fascicles (Taishō Vol. No. (Taishō Vol. With very few exceptions the readings in these two editions are almost exactly the same in meaning. nor is it found in the Tibetan canon or the Chinese version translated from the Sanskrit by Dharmarakṣa in 267 C. “I have paid homage to the Bhagavat/In order to attain the utmost wisdom. In many cases. we have not necessarily followed the traditional SinoJapanese interpretation. 262.” has no corresponding reading in any extant Sanskrit manuscript. the Kasuga Edition is superior to other editions. Furthermore. The last line of the first verse in Chapter XXIII (Taishō Vol.E. printed in 1263. No. 1c12–62b1). 9. Originally from the royal family of Kucha in the present-day autonomous province of Xinqiang. Furthermore. Kumārajīva is generally believed to have translated the Saddharmapuṇḍarīka-sūtra (Scripture of the White Lotus of the Marvelous Law) into Chinese in 406 C. 53b25). 9. Kabutogi (Tokyo: The Reiyukai.
. rather than the Taishō Edition. 262. No. China. is now kept at the Tōshōdaiji in Nara.E. In translating the Chinese text into English we used the Kasuga Edition of Kumārajīva’s version of the Lotus Sutra as the basic text. which we have translated as. We have tried to make our translation as readable as possible without straying from the original meaning. We are pleased to say that this text was published in facsimile under the editorship of Dr. and the differences are too slight to have any significant effect on the translation. the foremost specialist in various editions of Kumārajīva’s version of the Lotus Sutra. it is absent in a number of authoritative editions of the Buddhist canon in Chinese. however. the late Professor Yukio Sakamoto included this version of the text along with his three-volume Japanese translation in the pocketbook series published by Iwanami Shoten (Tokyo.Translators’ Introduction
This translation was made from the Chinese version by Kumārajīva. Kabutogi. The most reliable edition.
the Lotus Sutra is one text that should be read as a whole. A Bibliography of the Sanskrit Texts of the Saddharmapuṇḍarīkasūtra (Canberra: Australian National University Press. The latter volume includes information on versions in other languages. on rare occasions. For the reader who wants a quick summary of the Lotus Sutra. In such cases we have gladly adopted the version from the Central Asian recension. Nevertheless. In this sense. As the fruit of painstaking work.Translators’ Introduction
In this connection we have consulted the Sanskrit and. It is interesting to note here that in a number of cases. the Tibetan versions. This manuscript was no doubt copied in the ancient oasis town of Khotan. since some of the readings in Chinese were puzzling. but it is generally called the Kashgar Manuscript because the majority of the manuscript was obtained there in 1903 by N. The manuscript unfortunately has not been kept intact. Those who wish to conduct further research into the Lotus Sutra are advised to consult an indispensable bibliographical work by Professor Hajime Nakamura. reprinted by The Reiyukai in 1977). such as those found in Nepal or at the ancient site of Gilgit in the northwestern part of the Indian subcontinent and some of those found in Tibet. We recommend reading the text from the beginning and continuing chapter by chapter so that this magniﬁcent drama can be fully grasped as it unfolds.
. and an earlier work by Akira Yuyama. 1970). F. 1976). 1980). is of great importance. Chapter I can be seen as a dramatic prelude. Petrovsky. 1981). Of the former. Within the Buddhist canon. Indian Buddhism: A Survey with Bibliographical Notes (Hirakata: Kansai University of Foreign Studies Publication. while the well-known parables that emerge during the course of the sutra serve to clarify and enliven the entire narrative. either in transliteration or translation. The Scripture of the Lotus Blossom of the Fine Dharma (New York: Columbia University Press. It is now scattered in a number of places throughout the world and some folios are missing or damaged. and in particular the Kashgar Manuscript. particularly those of Chinese proper names. Professor Hirofumi Toda of Tokushima University published a romanization of this text (Tokushima. the so-called Central Asian recension. the available portions have been almost completely reproduced in facsimile under the editorship of Professor Lokesh Chandra of the International Academy of Indian Culture in New Delhi (1976. the Imperial Russian consul at the time. Kumārajīva’s version agrees with the readings of the Central Asian Sanskrit recension rather than that in others. we suggest the preface to Professor Leon Hurvitz’s meticulous work.
and we believe this must indicate that the philosophy underlying our translation matches the goals of the Society for the Promotion of Buddhism (Bukkyō Dendō Kyōkai) and its English Tripiṭaka Series. Kiko Thiel and Dr. Since then the work has often been interrupted by other commitments. Last but not least.Translators’ Introduction
Our translation work on the ﬁrst edition of this volume was first launched in the spring of 1980. unsparing in his efforts to guide the project to a conclusion. Among them. We are grateful to him not only for his correction of our English but also for the suggestions stemming from his excellent knowledge of Buddhist Chinese. Torii. We must also thank Mr. Dr. In this process we were assisted by Ms. James Hubbard spared no pains in going through the entire English text. James Raeside. Our hope was that the final result would be a text readily understandable to English readers. throughout. who was. T. who helped us with nuances and shades of meaning in their native languages. During these years we have been indebted to the assistance of a number of people. Dr. In the course of our revisions. We feel pleased and honored that our translation has been adopted in this series. Gregory Shopen and Dr. S. In the very final stages.
. we decided to rapidly review the translation by once again comparing the Chinese with the Sanskrit versions. Terry Abbott joined the first stage of our project and gave of their time selﬂessly. Kawabata and Mr. our heartfelt gratitude goes to the staff members of the International Institute for Buddhist Studies and the International Department of the Reiyukai for their untiring assistance.
THE LOTUS SUTRA
Thus have I heard. Mahākāśyapa. Nityodyukta. known to the assembly. Mahāvikramin. planted roots of merit in their presence. Śāriputra. and also the nun Yaśodharā. Pilindavatsa. There were altogether eighty thousand such bodhisattva mahāsattvas. Mahāmaudgalyāyana. and Susāthavāha. They had obtained the dhāraṇīs. Each had paid homage to countless hundreds of thousands of buddhas. Nadīkāśyapa. together with her attendants. Revata. complete enlightenment (anuttarā samyaksaṃbodhi). Gayākāśyapa. who were free from the confusion of desire. Bakkula. Ratnapāni. and attained complete mental discipline. They had also cultivated compassion within themselves. both those who had more to learn and those who did not. Kapphiṇa. shattered the bonds of existence. Subhūti. all of whom were irreversible from highest. Mahākātyāyana. Ānanda. on the mountain called Gṛdhrakūṭa. Avalokiteśvara. Their names were Ājñātakauṇḍinya. Aniruddha. Candraprabha. Mahāsthāmaprāpta. Nanda. and had turned the irreversible wheel of the Dharma. Maitreya. The nun Mahāprajāpatī was there. Sundarananda. all of whom were arhats whose corruption was at an end. who had achieved their own goals. Bhaiṣajyarāja. were established in eloquence. and Rāhula. There were in addition two thousand others. together with her six thousand attendants. Pūrṇamaitrāyaṇīputra.
. and had always been praised by those buddhas. Ratnacandra. skillfully caused others to enter the wisdom of a buddha. together with a great assembly of twelve thousand monks. obtained great wisdom. There were also eighty thousand bodhisattva mahāsattvas. Anikṣiptadhura. Gavāṃpati. Bhadrapāla. Rāhula’s mother. Once the Buddha was staying in the city of Rājagṛha. Pūrṇacandra. All of them were great arhats. They were Mañjuśrī. Pradānaśūra. Ratnākara. Anantavikramin. Mahākauṣṭhila. All of them were famous throughout countless worlds and had saved innumerable hundreds of thousands of sentient beings. and reached the other shore. Trailokyavikrama. Uruvilvakāśyapa.
There. Vāsukin. attended by twenty thousand devaputras. kiṃnaras. Candra. the lord of the sahā world. entered the samādhi called the “abode of immeasurable meanings” (ananta-nirdeśa-pratiṣṭhāna) and remained unmoving in both body and mind. Takṣaka. attended by thirty thousand devaputras. and Utpalaka—were also there. He then taught the bodhisattvas the Mahayana sutra called Immeasurable Meanings (Mahānirdeśa). There were four kings of the kiṃnaras whose names were Dharma. nāgas. Sāgara. Māndārava and great māndārava ﬂowers. Vaidehī’s son. Upananda. laymen. Madhura. that whole assembly of such humans and nonhumans as monks. Sudharma. and laywomen. each with several hundreds of thousands of attendants. and Ratnaprabha. Anavatapta. and Dharmadhara. nuns. together with a retinue of ten thousand devaputras. king of the devas. and the great devas of the four quarters were there.. and praised. having
. The devaputras Īśvara and Maheśvara were there. each of them surrounded by several hundreds of thousands of attendants. Nanda. Manojñasvara. the four kings of the garuḍas. were there together with several hundreds of thousands of attendants. was also there with several hundreds of thousands of his attendants. Mahākāya. laywomen). Mahātejas. and each had several hundreds of thousands of attendants. monks. After having taught this sutra. Finally. Mahādharma. and Maharddhiprāpta. yakṣas. Mahāpūrṇa. the devas. was also there. scattering upon the Buddha and all of his attendants. and Madhurasvara.e. Each of them. called Baḍin. and noble emperors. kings. Manasvin. mañjūṣaka and great mañjūṣaka ﬂowers then fell like rain from the sky. asuras. King Ajātaśatru. The eight nāga kings—namely. At that time the Bhagavat was respectfully surrounded by the fourfold assembly (i. The four kings of the gandharvas were there. Brahma. were four kings of the asuras. gandharvas. Vemacitra. after having bowed at the Buddha’s feet. the instruction for the bodhisattvas and the treasured lore of the buddhas. the Buddha sat cross-legged. Samantagandha. together with a retinue of twelve thousand devaputras. At that time. and Rahu. mahoragas.The Lotus Sutra
At that time Śakra. each of them also with several hundreds of thousands of attendants. too. They were Manojña. nuns. honored. paid homage. and the whole buddha world quaked in six ways. Kharaskandha. laymen. as well as the great Brahma Śikhin and the great Brahma Jyotiṣprabha were there. withdrew and sat to one side. garuḍas.
yakṣas. and up as high as the Akaniṣṭha Heaven. as well as their relic stupas made of the seven precious treasures. asked Mañjuśrī: “What is the reason for this marvelous sign. the Bhagavat. and laywomen and those who had practiced and achieved the path were also to be seen.” At the same time it occurred to the monks. and knowing the minds of the fourfold assembly of monks. and laywomen. laymen. has closely attended and paid homage to innumerable buddhas of the past. and with their palms pressed together they gazed attentively at the Buddha. of various background causes and conditions. The buddhas in those worlds were also seen. Then the Buddha emitted a ray of light from the tuft of white hair between his eyebrows. wanting to clear up his own confusion. nuns. laymen. were also seen practicing the bodhisattva path. spoke to Mañjuśrī in verse: “O Mañjuśrī! Why has the Leader
. Avīci. while the bodhisattva mahāsattvas. devas. nuns. and the Dharma they were teaching could be heard. All the sentient beings in those worlds living in the six transmigratory states became visible from this world. and laywomen and of the nāgas. and others: “Now whom should we ask about the illumination and marvelous sign of this buddha?” Then Bodhisattva Maitreya. were ﬁlled with joy. this great ray of light that illuminates the eighteen thousand worlds in the east and renders visible the adornments of all the buddha worlds?” Thereupon Bodhisattva Maitreya. wanting to elaborate the meaning of this further. yakṣas. endowed in various degrees with the willingness to understand and having various appearances. Prince of the Dharma. All of the buddhas who had achieved parinirvāṇa were seen. He must certainly have seen such a marvelous sign before. down as far as the lowest hell. has now entered samādhi. At that moment it occurred to Bodhisattva Maitreya: “The Bhagavat has now manifested the sign of great transcendent power. nuns. What could be the reason for this marvel? The Buddha. laymen. It illuminated all the eighteen thousand worlds in the east. nāgas.Chapter I
experienced something unprecedented. Whom should I ask about this wonderful marvel? Who would be able to answer my question?” Then he thought further: “This Mañjuśrī. I should ask him now. The monks. and other beings in that gathering.
Raining down māndārava and mañjūṣaka ﬂowers. Are all to be seen from here. The buddhas. Through which they have received Good and bad consequences. Delighted in body and mind at the experience of Such an unprecedented marvel. Uttering soft sounds With their pure voices. From the depths of the Avīci Hell Up to the summit of existence.
. Which shimmer like gold. throughout all these worlds. And this world quakes in six ways. deep and enticing Like the sounds of Brahma They make the people eager to hear them. And the fourfold assembly Is completely enraptured. The births and deaths of the living beings Of the six transmigratory states of existence. With their voices. the Sage Lord (Narendrasiṃhā). The ray of light from between his eyebrows Illuminates the eighteen thousand worlds. They teach innumerable myriads Of koṭis of bodhisattvas. And gladdening the people With the fragrant winds of sandalwood? For this reason The earth is completely adorned. Who teach the subtle and supreme sutra Are also seen.The Lotus Sutra
Emitted this great ray of light far and wide From the tuft of white hair Between his eyebrows. And the good and bad deeds. And.
Transferring the merit To the path of the buddhas. Some undertake the practice of giving gifts. In these worlds I see bodhisattvas. O Mañjuśrī! Abiding here.
. Servants. agates. To those who are suffering And are cast down by old age. I see and hear Thousands of koṭis of things in this way. illness. diamonds. and death They teach nirvana To extinguish their sufferings. carts. pearls. They teach the pure path. Equal in number to the sands of the Ganges River. Wishing to obtain this vehicle Which is the highest in the three worlds. They illuminate the Buddha-Dharma And enlighten sentient beings By means of various explanations And innumerable illustrations.Chapter I
In each world they teach the True Dharma. Seeking the path of the buddhas According to their various situations. Have paid homage to the buddhas And seek the excellent Dharma. Jewels. and ornamented litters— They give these things joyfully. conch shells. coral. I shall now explain them in brief. silver. There are many such things. They teach the ideal of the pratyekabuddha. Joyfully giving gold. To those heirs of the buddhas Who have practiced in various ways And are seeking the utmost wisdom. To those who have merit.
Moreover. I see some bodhisattvas becoming monks. subjects and harems. Asking about the highest path. Other bodhisattvas give gifts Such as ornamented carts yoked with four horses And furnished with railings. Reciting the sutras with contentment. I see bodhisattvas Meditating with palms pressed together. I see bodhisattvas Who.The Lotus Sutra
And praised by all the buddhas. hands. eyes. Dwelling apart in tranquility. Shaving their heads and beards. O Mañjuśrī! I see kings making pilgrimages to the buddhas. And feet. ﬂesh. Praising the Kings of the Dharma With thousands of myriads of verses. and decorated eaves. and bodies. Going into remote mountains And contemplating the buddha path. And wearing the robes of the Dharma. Practicing profound meditations And obtaining the ﬁve transcendent powers. I also see bodhisattvas Persistent and courageous.
. I see some abandoning worldly desires. I see bodhisattvas Who are joyfully giving their heads. I also see bodhisattvas. Give gifts such as their bodies. Canopies. While searching for the wisdom of the buddhas. Dwelling always in lonely places. as well as their wives and children. Palaces. Moreover. Abandoning their prosperous lands. seeking for the highest path.
radiating light. Teaching the Dharma by innumerable illustrations For the beneﬁt of living beings. Listening carefully and retaining everything. I see heirs of the buddhas In search of the buddha path. And are constantly wandering in forests In search of the buddha path. Furthermore. Leading and inspiring the bodhisattvas By joyously teaching the Dharma. Destroying Māra and his minions And beating the drums of the Dharma. And never exult Even in the homage paid by devas and nāgas. Endowed with concentration and wisdom. I see bodhisattvas Who have been searching for the buddha path
. I see some who are pure like jewels. Who have the power of perseverance And patiently endure Those of excessive pride Who abuse them verbally and physically. I see bodhisattvas Dwelling in forests. Alleviating the suffering of beings in the hells And causing them to enter the buddha path. I also see bodhisattvas Who are tranquil and silent in ease. I see heirs of the buddhas. Endowed with integrity And faultless in behavior. Furthermore. In search of the buddha path. Asking the buddhas questions. I also see heirs of the buddhas Who have never fallen asleep.Chapter I
Profound in wisdom and ﬁrm in resolution.
And various kinds of excellent bedding To the Buddha and the sangha. There are also bodhisattvas Who are teaching innumerable sentient beings The Dharma of tranquility In various ways. Just like empty space.The Lotus Sutra
For thousands of myriads of koṭis of years. They give clean garden groves Full of ﬂowers and fruits. Having singlemindedly rid themselves of inner confusion They are meditating in mountain forests. They give superb garments and clothing Worth thousands of myriads. Fountains and bathing pools To the Buddha and the sangha. And priceless robes To the Buddha and the sangha. Thus they give such various excellent things. Furthermore. And who have renounced idlers and foolish companions And approached the wise. I also see heirs of the buddhas Who are seeking the highest path
. And a hundred kinds of medicine To the Buddha and the sangha. Who are giving food and drink. They give thousands of myriads of koṭis Of treasured monasteries made of sandalwood. I see bodhisattvas Who have perceived the essential character Of all dharmas (phenomena) to be without duality. I also see bodhisattvas seeking For the highest path. Seeking the supreme path. With joy and vigor.
humans. we attain
. These worlds have been spontaneously Made as extraordinarily beautiful As the king of the heavenly trees When his ﬂowers bloom. ﬂags. And jeweled bells ringing harmoniously. O Mañjuśrī! The heirs of the buddhas Have decorated the stupas In order to pay homage to the relics. Because the Buddha has emitted this ray of light. These jeweled stupas are magniﬁcent— Five thousand yojanas in height and Two thousand yojanas in both length and width. Their minds free of attachment. Seeing this. The wisdom and transcendent powers Of all the buddhas are extraordinary. I and those with me in the assembly can see These worlds of marvelous and varied beauty. ﬂowers. O Mañjuśrī! There are bodhisattvas Who pay homage to the relics (śarīras) of the buddhas After their parinirvāṇas. On each of these stupas Are one thousand banners. and canopies. And devas. I also see heirs of the buddhas Who have built stupas As numerous as the sands of the Ganges River. and music to them. By emitting a single ray of light He has illuminated innumerable lands. With which to decorate the buddha worlds. nāgas.Chapter I
Through this subtle wisdom. and nonhumans Constantly give offerings of Perfume.
unthinkable. Therefore. the Bhagavat. incalculable kalpas ago. and devas. rain down the great Dharma.
. and reveal the meaning of the great Dharma. And all the buddhas have been made visible.The Lotus Sutra
That which we have not met with before. will now teach the great Dharma. more than innumerable. “O sons of a virtuous family! I have seen buddhas in the past who have shown this marvel and have taught the great Dharma immediately after emitting a ray of light. now answer! Resolve our confusion and gladden us! Why is he emitting this ray of light? Will the Buddha teach us the True Dharma That he obtained while he sat On the terrace of enlightenment (bodhimaṇḍa)? Will he predict enlightenment to us? It is not for a triﬂing reason That all the buddha lands. there was a buddha called Candrasūryapradīpa. blow the conch of the great Dharma. Nāgas. ornamented With various jewels. Look forward to hearing What you shall reveal. Heir of the Buddhas! We entreat you to rid us of our confusion! The fourfold assembly is joyfully Looking up at you and me. O Mañjuśrī.” Thereupon Mañjuśrī spoke to Bodhisattva Mahāsattva Maitreya and the other worthy beings: “O sons of a virtuous family! I am very sure that the Buddha. Why did the Bhagavat emit this ray of light? O Heir of the Buddhas. “O sons of a virtuous family! In the past. O Mañjuśrī! You should know that the fourfold assembly. you should know that in the very same way the Buddha has now emitted this light and has shown this marvel in order to cause all sentient beings to hear and understand the Dharma which in all the worlds is difficult to understand. beat the drum of the great Dharma.
and endowed with the character of the pure path of discipline and integrity. Each caused the spirit of the Mahayana to arise within him. “The last buddha fathered eight princes before he renounced household life. the middle. Perfect in Knowledge and Conduct. Buddha. Bhagavat. Knower of the World. Teacher of Devas and Humans. The Dharma that they taught was good in the beginning. causing them to attain highest. and the eighth was called Dharmamati. causing them to overcome birth. all had the same name Candrasūryapradīpa.Chapter I
a Tathāgata. And so in this way twenty thousand buddhas all had the same name Candrasūryapradīpa. the instruction for the bodhisattvas and treasured lore of the buddhas. Unsurpassed. the second Sumati. These eight princes were endowed with dignity and power. the sixth Vimatisamudghātin. They also had the same family name Bharadvāja. He taught the True Dharma that was good in the beginning. and death and to attain nirvana. old age. the Buddha Candrasūryapradīpa taught the Mahayana sutra called Immeasurable Meanings. Having heard that their father had renounced household life and obtained highest. Completely Enlightened. It was profound in meaning. and to the bodhisattvas he taught the Dharma with respect to the six perfections (pāramitās). and the end. and became an expounder of the Dharma. Having taught this sutra. “Then there was another buddha named Candrasūryapradīpa. complete enlightenment. and after him another buddha also named Candrasūryapradīpa. beginning from the ﬁrst up to the last. “At that time. He taught the Dharma with respect to dependent origination to the pratyekabuddhas. the seventh Ghoṣamati. elegant in speech. Well-Departed. “To those seeking for the śrāvaka vehicle he taught the Dharma with respect to the Four Noble Truths. Tamer of Humans. complete enlightenment and perfect all-knowledge (sarvajñātā). practiced the pure path of discipline and integrity. all of them abandoned their kingdoms and also renounced household life. Arhat. They all planted roots of good merit under many thousands of myriads of buddhas. and each of them ruled over four great continents. endowed with the ten epithets. the ﬁfth was called Viśeṣamati. and good in the end. illness. the fourth Ratimati. The ﬁrst was called Mati. good in the middle. the third Anantamati. he sat down
. “O Maitreya! You should know that these buddhas.
scattering over the Buddha and all of his attendants. “Then the Buddha emitted a ray of light from the tuft of white hair between his eyebrows which completely illuminated all the eighteen thousand worlds in the east. laymen. saying: On this day during the middle watch of the night. “O Maitreya! You should know that at that time there were twenty koṭis of bodhisattvas in the assembly who wanted to hear the Dharma. asuras. All of these bodhisattvas. At that time the Buddha Candrasūryapradīpa. the Buddha Candrasūryapradīpa made this proclamation to the assembly of Brahmas. nuns. nāgas. mañjūṣaka and great mañjūṣaka ﬂowers fell like rain from the sky. humans.The Lotus Sutra
cross-legged. which was the instruction for bodhisattvas and the treasured lore of the buddhas. devas. devas. “Having taught this sutra for sixty intermediate kalpas. kings. māras. and asuras. yakṣas. he said:
. brahmans. in the same way that all of these buddha worlds are visible now. gandharvas. śrāmaṇas. and noble emperors—having experienced such an unprecedented marvel. having emerged from samādhi. And the whole buddha world quaked in six ways. during that time not a single person among them experienced fatigue of body or mind.’ “Then māndārava and great māndārava ﬂowers. laywomen. having seen all the buddha worlds completely illuminated by this ray of light. the Tathāgata will enter nirvana without residue. At that time all in that assembly of humans and nonhumans—monks. remained sitting for sixty intermediate kalpas and revealed to Bodhisattva Varaprabha the Mahayana sutra called Saddharmapuṇḍarīka. mahoragas. “A bodhisattva named Varaprabha was there with his eight hundred disciples. “Then the Buddha Candrasūryapradīpa gave this prediction to a bodhisattva called Śrīgarbha. Addressing the monks. The assembly also sat there undisturbed in body and mind listening to the Buddha’s exposition for sixty intermediate kalpas as if only a single mealtime had passed. garuḍas. were struck with wonder and wanted to know why it was emitted. undisturbed in body and mind among the great assembly and entered the samādhi called the ‘abode of immeasurable meanings. the White Lotus of the Marvelous Law (hereafter Lotus Sutra). kiṃnaras. were ﬁlled with joy and pressing their palms together they gazed attentively at the Buddha.
entered nirvana without residue during the middle of the night. wanting to explain the meaning of this further. the instruction for bodhisattvas and treasured lore of the buddhas. Completely Enlightened. After the Buddha passed into extinction. He will be called Vimalāṅganetra. honored. The last of these to become enlightened was named Dīpaṃkara.” Thereupon Mañjuśrī.’ But because he had also planted various roots of good merit. he was able to meet innumerable hundreds of thousands of myriads of koṭis of buddhas whom he rendered homage to. the Best of Humans. taught it to humans for the full period of eighty intermediate kalpas. spoke to the great assembly in verse: I remember that in the past. a Tathāgata. Innumerable incalculable kalpas ago. all these princes attained the path of the buddhas. “Among the eight hundred disciples of Bodhisattva Varaprabha there was a man named Yaśaskāma who was attached to proﬁt. “After paying homage to innumerable hundreds of thousands of myriads of koṭis of buddhas. The marvel we see here is exactly the same as the previous one. Varaprabha led and inspired them and caused them to be ﬁrm in highest. Even though he had repeatedly recited the sutras he never became versed in them and forgot the greater part. and Bodhisattva Yaśaskāma was none other than you. There was a buddha. Called Candrasūryapradīpa. after having made this prediction. and praised.Chapter I
This Bodhisattva Śrīgarbha will become the next buddha after me. complete enlightenment. “The Buddha. Arhat. That is why he was called Yaśaskāma. having preserved the Lotus Sutra. ‘Fame Seeker. Bodhisattva Varaprabha. Therefore I am certain that today the Tathāgata will teach the Mahayana sutra called the Lotus Sutra. revered. “This Bodhisattva Varaprabha was made the teacher for the Buddha Candrasūryapradīpa’s eight princes. Leading and inspiring innumerable sentient beings
. This Bhagavat taught the Dharma. “O Maitreya! You should know that Bodhisattva Varaprabha at that time was none other than myself.
And the Buddha emitted a ray of light From the tuft between his eyebrows And manifested various marvels. and kiṃnaras
. Having seen the Great Sage Renounce household life.The Lotus Sutra
And incalculable numbers of bodhisattvas. nāgas. Through this light of the Buddha All the buddha worlds appeared As if they were decorated with various jewels Such as lapis lazuli or crystal. Yakṣas. At that time the Buddha taught And extensively illuminated the Mahayana sutra Called Immeasurable Meanings To the great assembly. To attain the wisdom of the buddhas. They also followed him And practiced the pure path of discipline and integrity. The Buddha sat down cross-legged On the seat of Dharma and entered the samādhi Called the “abode of immeasurable meanings. All the devas. This ray of light illuminated The eighteen thousand buddha worlds in the east And revealed the conditions Resulting from the karma of each sentient being. After having taught this sutra.” The heavenly māndārava ﬂowers Fell down like rain. gandharvas. The heavenly drums resounded spontaneously. All the devas. and yakṣas Paid homage to the Best of Humans. humans. nāgas. All of the buddha worlds suddenly quaked greatly. Before renouncing household life The Buddha fathered eight princes.
Were each seen paying homage to the buddhas. perseverance (kṣānti). Practicing by giving (dāna). possessed purity of conduct. Who. through persistence. Which they protected like a precious jewel. and asked each other
. Who also became visible through the light of the Buddha. Having entered deep samādhi.e. There were also bodhisattvas. Expounding the meaning Of the profound Dharma to the great assembly. Were tranquil and undisturbed in body and mind. Having seen the Buddha Candrasūryapradīpa Manifest these great transcendent powers. There were innumerable śrāvakas In each of the buddha worlds. Were seen teaching the Dharma And seeking the path of the buddhas In each of the buddha worlds. knowing the tranquil character of the Dharma. There were bodhisattvas. and so on (i. At that time the fourfold assembly. And they saw all the great assemblies Because of the light of the Buddha. Looked majestic and very beautiful With bodies like golden mountains. All the Tathāgatas. Each Bhagavat appeared like a golden image In the midst of lapis lazuli. the six perfections). There were also monks Living in mountain forests. And who were seen seeking for the highest path. Who. There were bodhisattvas.. who had spontaneously attained The path of the buddhas. Became delighted. As numerous as the sands of the Ganges River. who.
And taught this Lotus Sutra For the full period of sixty intermediate kalpas Without rising from his seat. Varaprabha. After having taught this Lotus Sutra And having then gladdened the assembly On that very day. Exert yourselves attentively And rid yourselves of negligence! The buddhas are extremely hard to meet And can be encountered only once In koṭis of kalpas! All the sons of the Bhagavat. thinking:
.The Lotus Sutra
What the reason for this could be. This expounder of the Dharma. delighting him. Firmly and completely Preserved this most excellent Dharma That was taught by the Buddha. The Noble One. On hearing that the Buddha was to enter nirvana. revered by devas and humans. Became sad. Today I will enter nirvana In the middle of the night. You are the only one who can understand The Dharma that I have taught! The Bhagavat praised Varaprabha. Then emerged from samādhi and Praised Bodhisattva Varaprabha. The Buddha told the assembly of devas and humans: I have already taught you the meaning Of the essential character of all dharmas. saying: You are the Eye of the World. You are believed in by all and Possess the treasure house of the Dharma.
And then he will bring Innumerable sentient beings to the path. the Highest of Devas. Extensively proclaimed the Lotus Sutra For eighty intermediate kalpas. as the leader of all the sages. Who increased their efforts And sought for the highest path. They all in turn received their predictions.Chapter I
Why will the Buddha enter nirvana so soon? The Noble Lord. Consoled the innumerable beings saying: Do not fear after I enter nirvana! This Bodhisattva Śrīgarbha has fully realized The true character of freedom from corruption And after me he will become A buddha named Vimalāṅganetra. the King of the Dharma. This expounder of the Dharma. Becoming buddhas in succession. As numerous as the sands of the Ganges River. After having paid homage to the buddhas And following them in their practice of the great path. And met innumerable buddhas. Like a ﬁre that goes out when the wood is exhausted. Possessed of the treasure house of the Buddha. The last Buddha. And that night the Buddha entered nirvana. There were monks and nuns. Varaprabha. All of the eight princes Led and inspired by Varaprabha. His relics were distributed And innumerable stupas were built. Became ﬁrmly established In the highest path. Was called Dīpaṃkara.
Varaprabha. The Buddha has now emitted this ray of light In order to reveal The essential character of dharmas. This disciple ceaselessly sought these things And amused himself from house to house. For this very reason he was named Yaśaskāma. forgetting them. When I saw the Buddha Dīpaṃkara He also revealed this marvel of light. And. Varaprabha. After the parinirvāṇa of that Buddha Candrasūryapradīpa. The lazy one was none other than you. Now it should be clear to everyone. He abandoned recitation of the sutras. He was able to meet innumerable buddhas. Acquired all the six perfections and Now meets the Lion of the Śākyas. Had one disciple who was lazy And attached to fame and fortune. Was no one but myself. It is the skillful means of all the buddhas. He shall subsequently become a buddha called Maitreya Who will extensively bring Innumerable sentient beings to the path. This expounder of the Dharma. Never became versed in them. Wait attentively with palms pressed together!
. But since he had also performed many good deeds. This sign is just like the previous marvel. That is why I know that this buddha Will now teach the Lotus Sutra.The Lotus Sutra
Had brought innumerable sentient beings to the path. He paid homage to all these buddhas And having practiced the great path after them. And the expounder of the Dharma.
The Buddha will completely remove them.Chapter I
Having rained the Dharma. Extinguishing them with none left over. If there is anyone seeking the three vehicles Who still has any doubts.
. The Buddha will satisfy those seeking the path.
O Śāriputra. No one but the buddhas can completely know the real aspects of all dharmas—that is to say their character. They have exhaustively carried out practices with courage and persistence under uncountable numbers of buddhas. They are possessed of power. fearlessness. and unhindered. skillfully illuminate the Dharma with gentle speech and gladden the hearts of the assemblies. They have perfected this profound and unprecedented Dharma. Enough.”
. Why is this? The buddhas have closely attended innumerable hundreds of thousands of myriads of koṭis of other buddhas. cause. and their intention in adapting their explanations to what is appropriate is difficult to understand. Why is this? Because all the Tathāgatas have attained perfect mastery of skillful means. Why is this? Because the Dharma that the buddhas have attained is foremost. condition. result. “O Śāriputra! The wisdom and insight of the Tathāgatas is extensive. meditation. liberation. The gate to their wisdom is hard to enter and difficult to understand. wisdom. their names becoming universally renowned. the buddhas have attained this immeasurable. and insight. and difficult to understand. I will speak no further. “O Śāriputra! After attaining buddhahood I expounded the teaching extensively with various explanations and illustrations. unique. and samādhi that is profound and endless. substance. “O Śāriputra! The Tathāgatas can. through various methods. effect. profound. and with skillful means (upāya) led sentient beings to rid themselves of their attachments. None of the śrāvakas and pratyekabuddhas may be capable of understanding it. limitless. and essential unity. potential. nature. and unprecedented Dharma. function.Chapter II
At that time the Bhagavat arose tranquilly with insight out of samādhi and addressed Śāriputra: “Profound and immeasurable is the wisdom of the buddhas. They have completely attained this unprecedented Dharma. immeasurable. “O Śāriputra! To put it brieﬂy.
Hard to perceive and difficult to understand. Such as the great results and rewards. They still would not be able to understand completely
. And they tried together to comprehend it. are willing to understand. Who have formerly paid homage to all the buddhas. Neither devas. Liberation. I and the buddhas of the ten directions Know such matters. No other sentient being is able to understand it. Even if this whole world Were ﬁlled with those such as Śāriputra. Even the multitude of the Buddha’s disciples. in their belief. No one is able to discern the power. and Other attributes of the buddhas. They have fully accomplished their practices And the Dharma.The Lotus Sutra
Thereupon the Bhagavat spoke these verses to explain this meaning again: The Heroes of the World are inconceivable. humans. Except for those bodhisattvas Who. The powers of speech fail. It is impossible to explain this Dharma. under innumerable buddhas. Formerly. which is profound and excellent. And the meaning of various aspects and characteristics. I attained the result on the terrace of enlightenment And understood completely. Having pursued these practices For innumerable koṭis of kalpas. fearlessness. samādhi. Are not able to understand it. nor any other sentient beings Are able to comprehend them. Who have put an end to all their corruption And are bearing their last bodies.
They still would not be able to know The wisdom of the buddhas. Who had keen wisdom And were bearing their last bodies. They still would not be able to completely understand. and reeds With bodhisattvas. As numerous as bamboo trees in a grove. said:
. The Buddha. As numerous as the sands of the Ganges River. Tried together singlemindedly to comprehend it. Still they would not be able to know. Who had paid homage to innumerable buddhas— Though they fully understood the meaning And could expound the Dharma. For as many kalpas as the sands of the Ganges River. recent aspirants to enlightenment. Even if the worlds of the ten directions Were packed as thick as stalks of rice. And even if the worlds of the ten directions Were ﬁlled with pratyekabuddhas. Flax.Chapter II
The wisdom of the buddhas. Even if they tried together singlemindedly. Who had reached the stage of nonretrogression. If they tried together singlemindedly to comprehend. Again. Free from corruption. still speaking to Śāriputra. To comprehend the wisdom of the buddhas. For innumerable kalpas. bamboo. And they tried together to comprehend it. Even with this subtle wisdom. Even if bodhisattvas. Still they would not understand it in the least. even if the worlds of the ten directions Were ﬁlled with such disciples As Śāriputra.
O Śāriputra! You should know that the words Of the buddhas are never inconsistent. beginning with Ājñātakauṇḍinya. I will now deﬁnitely expound the truth. laymen.The Lotus Sutra
I have already attained the profound and subtle Dharma That is incorruptible And beyond all comprehension. At that time it occurred to the great assembly of twelve hundred śrāvakas. and the other monks. I address myself to the śrāvakas And those seeking the pratyekabuddha vehicle. But now we do not understand what he means. The Dharma of the Bhagavat Has been in existence for a long time. arhats free from corruption. Only I and the buddhas of the ten directions know this. I have revealed the teaching of the three vehicles With the power of the skillful means of the buddhas So as to free the sentient beings From their various human attachments. nuns.” At that time Śāriputra. It was I who caused them to become free From the bondage of suffering. and to attain nirvana. You should trust fully in the Dharma That the Buddha expounds. aware of the confusion of the fourfold assemblies and himself also feeling confused. and laywomen who had set out to become śrāvakas and pratyekabuddhas: “Why has the Bhagavat just now so earnestly praised skillful means? For what reason has he declared that the Dharma that the buddhas have attained is very profound and difficult to understand? Why has he said that their intention in adapting their teaching to what is appropriate is so difficult to comprehend that all the śrāvakas and pratyekabuddhas are not able to understand it? “As long as the Buddha taught the meaning of the single liberation we thought we had attained that Dharma and achieved nirvana. addressed the Buddha saying: “O Bhagavat! For what reason and on what grounds have you so earnestly praised
So difficult to conceive. Samādhi. I have attained the inconceivable Dharma. gandharvas. saying. O Bhagavat! Why have you so earnestly praised the Dharma that is profound. saying. Without being asked You explained it by yourself And praised the path you have practiced. No one has ever questioned my intentions. and liberation. fearlessness. wanting to further explain what he meant. I entreat you to explain this because the fourfold assemblies are confused. spoke these verses: O Great Seer. That is to say. You have taught this Dharma. Now Bhagavat. and difficult to understand?” Thereupon Śāriputra. Why has the Buddha said this? Those seeking to become pratyekabuddhas. Monks. Sun of Wisdom! Now. subtle. nuns. devas. nāgas. after a long time. The wisdom the buddhas have attained Is extremely subtle! The arhats free from corruption And those seeking nirvana Have all fallen into confusion. power.Chapter II
the unique skillful means of the buddhas and the profound and subtle Dharma that is difficult to understand? Never before have I heard such a thing from the Buddha. and the others Glanced at each other in confusion And looking toward the Best of Humans asked: O Buddha! We entreat you to explain why this is so!
. No one has ever questioned the Dharma That I attained on the terrace of enlightenment. Yakṣas. meditation.
yet now I am confused About my own knowledge and unable to understand. the devas and humans in all the worlds would be astounded.” Thereupon Śāriputra spoke in verse to explain this again: O King of the Dharma. sharp in faculties and possessed of wisdom. When they hear the teaching of the Buddha they will trust. Speaking in the ﬁnest voice! The devas. and accept it.” Then Śāriputra again addressed the Buddha: “O Bhagavat! Please explain it! I entreat you to explain it. As numerous as the sands of the Ganges River. saying: “If I explain
. nāgas. Are all standing respectfully with palms pressed together Asking how to accomplish the path. Please explain it without hesitation! In this assembly there are innumerable sentient beings Who will trust and accept it. As many as eighty thousand bodhisattvas Who are seeking buddhahood. who have previously encountered the buddhas. believe. and others. saying: “Enough. Is it the ultimate Dharma? Is it a path to be practiced? The sons born from the mouths of the buddhas Stand waiting with palms pressed together. and noble emperors Who have come from myriads of koṭis of countries. because in this assembly there are innumerable hundreds of thousands of myriads of koṭis of incalculable sentient beings. I entreat you to proclaim the truth. Then the Buddha again tried to dissuade Śāriputra.The Lotus Sutra
The Buddha has said that I am the foremost Among the śrāvakas. Looking at the Buddha. the Best of Humans! I entreat you to explain it. Then the Buddha addressed Śāriputra. enough! Speak no more! If I explained this matter.
When they hear this Dharma They will bring forth great joy. Though the arrogant hear it. I entreat you to illuminate and explain it For the assembly of twelve hundred people like me. And again Śāriputra addressed the Buddha. proﬁt. Then the Bhagavat spoke to Śāriputra. and arrogant monks will certainly go to their downfall. And the others seeking buddhahood. numbering into the hundreds of thousands of myriads of koṭis of beings. All of them will attentively listen and accept. Such people will certainly trust. enough! Speak no more! The Dharma that I have attained Is excellent and incomprehensible. Please illuminate and explain it! Innumerable beings in this assembly Will certainly trust and accept this Dharma. and accept it. saying: “You have now persistently asked me three times. believe. and receive solace from it for a very long time.Chapter II
it. They will never accept it. How could I possibly not explain it to you?
. saying: “O Bhagavat! Please explain it! Please explain it! In this assembly there are people like me and others.” At that time the Bhagavat again spoke in verse: Enough. Their palms pressed together. and asuras in all the worlds will be astounded.” Thereupon Śāriputra spoke these verses to elaborate on what he meant: O Best of Humans! Please teach the ultimate Dharma! I am the eldest son of the Buddha. humans. And they will beneﬁt. who have been led and inspired by the buddhas in their former existences. Because the Buddha in former existences Led and inspired such people. the devas. To the words of the Buddha.
nuns. Why is this? Because I have expounded the teachings with innumerable skillful means and various kinds of explanations and illustrations. “The Buddha Bhagavat appear in this world to cause sentient beings to aspire toward purity and the wisdom and insight of the buddhas. “O Śāriputra! For this one great reason alone the buddhas have appeared in this world. O Bhagavat. bowed to the Buddha. Yet this Dharma is beyond reason and discernment. “O Śāriputra! Let the arrogant ones go! Listen carefully and I will explain it to you. Because of such defects they did not stay. They appear in this world to cause sentient beings to attain the wisdom and insight of a buddha’s enlightenment. They appear in this world in order to cause sentient beings to enter the path of the wisdom and insight of a buddha. Why is this? Because the Buddha Bhagavats appear in this world for one great purpose alone. What was the reason for this? Because the roots of error among this group had been deeply planted and they were arrogant. and left. and laywomen in the assembly immediately got up from their seats. Only the buddhas can understand it. Then the Buddha addressed Śāriputra: “My assembly here is free of useless twigs and leaves. thinking they had attained what they had not attained and had realized what they had not realized. laymen. as rarely as the uḍumbara ﬂower blooms. And the Bhagavat remained silent and did not stop them. ﬁve thousand monks.The Lotus Sutra
Therefore listen carefully and pay close attention! I will now illuminate and explain it. “O Śāriputra! The real intention of all the buddhas in adapting their explanations to what is appropriate is difficult to understand. They appear in this world to manifest the wisdom and insight of the buddhas to sentient beings.”
. “O Śāriputra! Trust and accept what the Buddha teaches! My words are never false.” When he said this. I greatly desire to hear it. only the pure essence remains.” Then the Buddha addressed Śāriputra: “Only very rarely do the Buddha Tathāgatas teach such a True Dharma as this.” Then Śāriputra replied: “Indeed. O Śāriputra! Now I will explain why I said that the Buddha Bhagavats appear in this world for only one great purpose.
ﬁnally attained omniscience. saying: “The Buddha Tathāgatas lead and inspire only bodhisattvas. All these sentient beings. “O Śāriputra! All the Buddha Bhagavats of the present. to enlighten sentient beings with the wisdom and insight of the Buddha. All the acts of a buddha are always for one purpose. using various explanations and illustrations. All sentient beings who hear this Dharma from these buddhas will ultimately attain omniscience. using incalculable and innumerable skillful means and various explanations and illustrations. These Dharmas are all of the single buddha vehicle. “O Śāriputra! All the buddhas of the past expounded the teachings for the sake of sentient beings. hearing the Dharma from the buddhas. “O Śāriputra! The true nature of all the buddhas of the ten directions is exactly like this. “O Śāriputra! A Tathāgata teaches sentient beings the Dharma only through the single buddha vehicle.Chapter II
The Buddha addressed Śāriputra. These teachings were all for the sake of the single buddha vehicle. Having understood the various desires and deep-rooted inclinations of sentient beings. teach the Dharma to sentient beings using incalculable and innumerable skillful means with various explanations and illustrations to beneﬁt many of them and cause them to feel at peace. There is no other. “O Śāriputra! All the future buddhas who will appear in the world will expound the teachings for the sake of sentient beings. and to cause sentient beings to enter the path of the wisdom and insight of the Buddha. using incalculable and innumerable skillful means and various explanations and illustrations. neither a second nor a third. These teachings will all be for the single buddha vehicle. “O Śāriputra! I too am now like this. All the sentient beings who hear the Dharma from these buddhas will ultimately attain omniscience. “O Śāriputra! These buddhas lead and inspire only bodhisattvas. in immeasurable hundreds of thousands of myriads of koṭis of buddha worlds of the ten directions. The buddhas manifest their wisdom and insight solely to inspire sentient beings to enlightenment. I teach the Dharma according to their capacities through the power of skillful means.
. because they want to teach sentient beings with the wisdom and insight of the Buddha.
The Lotus Sutra
“O Śāriputra! I do this in order to cause them to attain the omniscience of the single buddha vehicle. “O Śāriputra! Since there is no second vehicle in the worlds of the ten directions, how could there be a third! “O Śāriputra! The buddhas appear in the troubled world of the ﬁve deﬁlements, which are the deﬁlement of the kalpa, the deﬁlement through desire’s confusion, the deﬁlement of sentient beings, the deﬁlement of views, and the deﬁlement of lifespan. Therefore, O Śāriputra, in the period of the decadent kalpa, because sentient beings are ﬁlthy, greedy, jealous, and develop roots of error, all the buddhas illuminate the three [vehicles] with the power of skillful means in order to teach the single buddha vehicle. “O Śāriputra! If any of my disciples declare that they are arhats or pratyekabuddhas, and do not listen or comprehend that all the Buddha Tathāgatas teach only the bodhisattvas, they are not disciples of the buddhas, nor are they arhats or pratyekabuddhas. “Again, O Śāriputra! If there are any monks or nuns who would declare that they have attained arhatship, that they are bearing their last bodies and are destined for complete nirvana, and yet who have not sought highest, complete enlightenment, they should be considered arrogant people. “Why is this? Because there is no case in which a monk who has actually achieved arhatship does not believe in this Dharma, except after the Buddha has entered parinirvāṇa and there is no buddha present. “What is the reason for this? Because after the parinirvāṇa of the Buddha it is hard to ﬁnd people who preserve, recite, and understand the meaning of the sutras like this. But if they should meet other buddhas they will immediately understand this teaching. “O Śāriputra! You should wholeheartedly accept and preserve the words of the Buddha. The words of the Buddha Tathāgatas are never false. There are no other vehicles, only the single buddha vehicle.” Thereupon the Bhagavat, wanting to elaborate the meaning of this further, uttered these verses: In the fourfold assembly there were ﬁve thousand Monks and nuns who were excessively proud, Laymen who were arrogant, And laywomen who were unaccepting.
They did not see their own defects, Being faulty in self-discipline, And clung to their shortcomings; These of little wisdom have already left. Through the virtuous dignity of the Buddha The dregs of the assembly have departed. Having little virtue, These people were incapable of accepting this Dharma. Free of useless twigs and leaves, Only the pure essence of this assembly remains. O Śāriputra, listen carefully! All the buddhas teach the Dharma That they have attained Through the immeasurable power of skillful means, For the sake of sentient beings. Completely knowing their intentions, Their various ways of practice, Their wishes and capacities, And the good and bad karma Of their previous lives, The Buddha gladdens all sentient beings With the power of words and skillful means, Using examples and illustrations. The Buddha teaches by means of sutras, verses, Stories of his past deeds, and of past events, Miraculous tales, explanatory tales, Allegories, poems, and exegeses. The Buddha teaches nirvana To those with dull faculties, Who are satisﬁed with lowly aspirations And attached to birth and death, Who have not practiced the profound path In the presence of innumerable buddhas And are confused by suffering. Having devised this skillful means
The Lotus Sutra
I enable them to enter the wisdom of the buddhas. But I have never said That all of you would attain The path of the buddhas. I have never said this Because the occasion never arose. Now is precisely the right time for me To teach deﬁnitively the Mahayana. I apply these nine kinds of teachings According to the capacities of sentient beings. I teach these sutras Because they are the basis for entering the Mahayana. I teach the Mahayana sutras To those heirs of the buddhas Who are pure in mind, mild, and receptive, Have keen faculties, And who have practiced the profound path Under immeasurable buddhas. I predict that such people Will attain the path of the buddhas In their future lives, Because they keep the buddhas in mind With profound thoughts And practice pure conduct. Hearing that they shall attain buddhahood They will be ﬁlled with great joy; Because a buddha knows their intentions He teaches the Mahayana. Those śrāvakas or bodhisattvas, Who have heard even a single verse Of the Dharma that I have taught, Will all become buddhas. There can be no doubt about it. In the buddha worlds of the ten directions There is only the Dharma of the single vehicle.
Apart from the skillful means of the buddhas, There is neither a second nor a third [vehicle]. A buddha merely uses provisional words In order to lead sentient beings. All the buddhas appear in the world To teach the wisdom of the buddhas. Only this one thing is real, The other two are not true. In the end, A buddha does not save sentient beings Through an inferior vehicle. The buddhas themselves Abide in the Mahayana; The Dharma that they have attained, Is adorned with meditation, wisdom, and power; And through these they save the sentient beings. I would be ungenerous If I were to lead and inspire even a single person Through an inferior vehicle, Having attained the highest path, The universal Dharma of the Mahayana. This is simply not possible. If anyone takes refuge in the Buddha, The Tathāgata will not deceive him. A Tathāgata has neither stinginess nor jealousy And has detached himself From the evils of the phenomenal world. That is why the buddhas of the ten directions Are the only ones who have no fear. Having a body adorned with the marks of a buddha, Emitting a ray of light that illuminates the worlds And revered by immeasurable sentient beings, I teach the signs of the true aspects Of the phenomenal world. O Śāriputra! You should now know
The Lotus Sutra
That originally I made a vow To make all sentient beings my equal Without any difference. Now I have already fulﬁlled this vow That I made in the past. I will lead and inspire all sentient beings And cause them to enter the path of the buddhas. If I met sentient beings And taught them till the end the path of the buddhas, Those with little understanding Would be confused and perplexed And would not accept the teaching. I know that these sentient beings Have never cultivated the roots of good merit. They are attached to the desires of the ﬁve senses, Disordered by delusion and passion, And have fallen into the three troubled states of being Because of these desires. They are wandering through The six transmigratory states, Tormented by every kind of suffering. They are continually being born as tiny embryos In one world after another. These people of few qualities and little merit Are afﬂicted by various sufferings. They enter into the jungle of sixty-two false views Such as “This exists” or “This does not exist.” They are so ﬁrmly and deeply attached to false teachings That they cannot get rid of them. They are arrogant, proud, deceitful, and dishonest. They have heard neither the names Nor the True Dharma of the buddhas For thousands of myriads of koṭis of kalpas. Such people are difficult to save. That is why, O Śāriputra, I devised the method of teaching
The way to extinguish all suffering through nirvana. Even though I taught nirvana, It is not the true extinction. Every existing thing from the very beginning Has always had the mark of quiescence. The heirs of the buddhas who practice this path Will thereafter become buddhas in the future. With the power of skillful means I have presented the teachings of the three vehicles. Yet all of the Bhagavats Teach the path of the single vehicle. This great assembly Should now rid itself of confusion. The words of the buddhas are not inconsistent. There is only the single vehicle; There is no other. In the past innumerable kalpas There appeared immeasurable and incalculable buddhas, Hundreds of thousands of myriads of koṭis in number, Who have attained parinirvāṇa. All the Bhagavats Taught the characteristics of all dharmas With the power of innumerable skillful means, Using various examples and illustrations. All these Bhagavats Taught the Dharma of the single vehicle, Led and inspired immeasurable sentient beings, And enabled them to enter the path of the buddhas. Understanding the deepest desires of the entire world Of the devas, humans, and other beings, The Great Sage Lord has illuminated The highest meaning With diverse skillful means. All those sentient beings Who encountered and heard the teaching
The Lotus Sutra
Of the buddhas of the past, And who accumulated various merits Through acts of giving (dāna), integrity (śīla), perseverance (kṣānti), Diligence (vīrya), meditation (dhyāna), and wisdom (prajñā) (i.e., the six perfections) Have certainly attained the path of the buddhas. And after the parinirvāṇa of the buddhas, Those sentient beings with well-governed minds Have certainly attained the path of the buddhas. After the buddhas attained parinirvāṇa, All those who paid homage to the relics, Who made myriads of koṭis of stupas Extensively and beautifully adorned with gold, silver, Crystal, mother of pearl, agate, ruby, Lapis lazuli, and pearl; Those who made rock stupas, Stupas out of sandal, aloe, deodar, and other woods, As well as brick, tile, mud, and other materials; All those who made buddha stupas Out of piles of earth in desolate places; And even children in play Who made buddha stupas out of heaps of sand— All such people have certainly attained The path of the buddhas. And all those who made images of the buddhas Carved with their extraordinary marks Have certainly attained the path of the buddhas. All those who made buddha images Out of the seven treasures, Decorated with brass, copper, pewter, lead, Tin, iron, wood, mud, glue, lacquer, and cloth, Have certainly attained the path of the buddhas. All those who made or had others make buddha images Painted with the one hundred embellishing Marks of merit,
Mandolins. Or merely pressed their palms together. Sculpted or painted images. Those who joyfully praised the qualities of the buddhas With various songs or Even with a single low-pitched sound. Honoring them with ﬂowers. Entered a stupa compound And chanted but once. Those who paid homage with all kinds of sweet music— With drums. Or raised a single hand. Have certainly attained the path of the buddhas. “Homage to the Buddha!”
. They will attain the highest path And extensively save innumerable sentient beings. Such people. harps. perfumes. All those who paid homage to stupas. or nodded their heads. Leading and inspiring the bodhisattvas. Will in due time see immeasurable buddhas. Have certainly attained the path of the buddhas. ﬂutes. gongs. conches. having gradually accumulated merit And perfected great compassion. Brush or ﬁngernail. and cymbals. Banners. This even includes children in play Who have drawn a buddha image With a blade of grass or a twig. pipes. and canopies. Those who. Or those who have done obeisance to images. They save countless sentient beings.Chapter II
Have certainly attained the path of the buddhas. Those who. even with distracted minds. lutes. They will enter nirvana without residue Just as a ﬁre goes out after its wood is exhausted. even with distracted minds Have offered a single ﬂower to a painted image Will in time see innumerable buddhas. horns.
Tathāgatas. All the buddhas. Anyone who heard this teaching. Either in the presence of a past buddha Or after their parinirvāṇa. The original vow of the buddhas Was to cause all sentient beings to universally Attain the very same buddha path That I have practiced. That is why they will teach the single vehicle. Immeasurable in number. The future Bhagavats. Of those hearing this Dharma There will be no one Who will not become a buddha. Know that all dharmas are ever without substance And that the buddha-seeds germinate Through dependent origination. Their teachings will actually be For the sake of the single vehicle. Will teach the Dharma with skillful means.
. Even though the buddhas of the future Will teach hundreds of thousands of koṭis Of innumerable paths to the Dharma. Causing them to enter the wisdom of the buddhas That is free from corruption. The Leaders will teach with skillful means. The present buddhas of the ten directions. Having realized on the terrace of enlightenment That the state of the Dharma Is permanent and unchangeable in this world. the Best of Humans. Has certainly attained the path of the buddhas.The Lotus Sutra
Have certainly attained the path of the buddhas. All the Tathāgatas Will save sentient beings With immeasurable skillful means.
Their teachings are actually for the buddha vehicle. Just as yaks are attached to their tails. Their keen or dull faculties— The buddhas teach with skillful means Using various explanations. They try to eliminate suffering through suffering. they are blind and cannot see. illustrations. Obstructed by greed. Nor the Dharma that cuts off suffering. O Śāriputra! You should know that through the buddha-eye I see beings wandering in the six states of existence Who are poor.Chapter II
As numerous as the sands of the Ganges River. Who are entering into the bitter path of birth and death. They do not seek the buddha who has great power. and words. past acts. Deeply immersed in false views. Now I too reveal the path of the buddhas Through various paths to the Dharma To make sentient beings feel at peace. Enabling them all to obtain joy. In accordance with the capacities of sentient beings. Appear in the world and teach this Dharma To make sentient beings feel at peace. Through the power of my wisdom I know the dispositions and desires of sentient beings. And are suffering repeatedly and without end. Knowing the character of sentient beings— Their deep intentions. And although they teach various paths With the power of skillful means. persistence. and strength. They know the utmost tranquility. deprived of merit and wisdom. And explain various teachings with skillful means. Wishes. They are deeply attached to the desires of the ﬁve senses.
. Revered by devas and humans.
When I thought this. This path that I have attained Should now also be taught as the three vehicles. Because they reject and do not believe the Dharma.The Lotus Sutra
I feel great compassion For such sentient beings.
. Looking at the bodhi tree And walking about. The world-protectors of the four quarters. Then I thought of the power of skillful means Practiced by past buddhas. Sitting on the terrace of enlightenment for the ﬁrst time. But the faculties of sentient beings are dull. Paid their respects with palms pressed together And begged me to turn the wheel of the Dharma. During those twenty-one days I was thinking thus: The wisdom I have attained Is subtle and supreme. Together with a retinue of hundreds Of thousands of myriads of attendants. Those beings who are submerged in suffering Will not believe this Dharma. How can I save such beings? Then Brahma and his devaputras. They will fall into the three troubled states of being. They are attached to pleasures and blinded by delusion. I would rather not teach the Dharma And instead immediately enter nirvana. Śakra. Then I thought: If I only praise the buddha vehicles. Maheśvara and the other devas.
After contemplating this I set out for Vārāṇasī.Chapter II
The buddhas of the ten directions appeared And with beautiful voices praised me saying: O Śākyamuni! Splendid! O Supreme Leader. You have attained the highest Dharma. I chanted with joy. Following all the other buddhas. We too have attained the best and utmost Dharma And with discretion have explained the three vehicles For the sake of sentient beings. “Homage to the buddhas!” And I thought: Since I have been born in this deﬁled world I will follow the other buddhas And expound what they have expounded. That is why we use skillful means And with discretion teach of various results. So I taught the ﬁve monks
. And yet still use the power of skillful means. All dharmas have the tranquil character Of the Dharma: This could not be expressed in words. Although we teach the three vehicles It is just for the instruction of the bodhisattvas! O Śāriputra! You should know That when I heard this profound And beautiful roar of the Noble Lions. Those with little wisdom Seek inferior teachings And do not believe that they will become buddhas.
And those who are attached to mere signs and Are arrogant cannot accept this teaching. Saying that it ends the sufferings Of birth and death. having set out for the buddha path. Now is precisely the right time for this! O Śāriputra! You should know that Those who have dull faculties and little wisdom. This I named: “Turning the Wheel of the Dharma. And heard the Dharma explained with skillful means. From a great many kalpas ago I have always taught like this: I have praised and illuminated The teaching of nirvana. Having heard this teaching The bodhisattvas and twelve hundred arhats. O Śāriputra! You should know that I see Immeasurable thousands of myriads of koṭis Of the Buddha’s heirs. Then I thought: The reason why the Tathāgatas appear is To explain the wisdom of the buddhas. Who.
. and Sangha. Have respectfully come before the Buddha. Now I am happy and fearless. I will teach only the highest path To all the bodhisattvas. Freeing themselves from the web of doubt. Dharma.The Lotus Sutra
Through the power of skillful means.” And immediately the word nirvana appeared in it And the different designations for Arhat (Buddha). Having openly set aside skillful means.
have no doubts! I. Now I too will expound the Dharma That is beyond conception. Is considered a wonder among devas and humans. beloved by all. Teach the true nature of the Dharma. Those who. All the buddhas Appear in worlds far away And are difficult to meet. O Śāriputra and all of you! The śrāvakas and bodhisattvas should know
. hearing this teaching. Even in immeasurable. They are just like the uḍumbara ﬂower Which appears only once in a very long while And. present. Even if they appear in this world It is difficult to hear their teaching. innumerable kalpas It is difficult to hear this Dharma. All of you.Chapter II
Will all become buddhas. I am here without disciples. and future. Such people are even more extraordinary Than the uḍumbara ﬂower. And those who are able to hear this Dharma Are also hard to ﬁnd. Now proclaim to the great assembly: I lead and inspire the bodhisattvas Only with the path of the single vehicle. Happily praise the buddhas By uttering even a single word Have already paid homage to all buddhas Of the three periods. Just as the buddhas in the three periods Of the past. the King of the Dharma.
The inexperienced cannot understand this. All of you. have no further doubts! Let great joy arise in your hearts And know that you will all become buddhas!
. But they will be confused and will not accept it. And ultimately do not seek the path of the buddhas. O Śāriputra! You should know that the Dharma Of all the buddhas is like this.The Lotus Sutra
That this True Dharma is the hidden essence Of all the buddhas. the Teachers of the World. And seek the path of the buddhas. According to the capacities of sentient beings. In the troubled worlds of the ﬁve kinds of deﬁlement. That are expounded in accordance With people’s capacities. You have come to know with certainty the skillful means Of the buddhas. I will praise extensively The path of the single vehicle. They teach the Dharma With myriads of koṭis of skillful means. In the future the impure will hear The Buddha teach the single vehicle. To those who are modest and pure. They will reject the Dharma And fall into the troubled states of being. Sentient beings are only attached to various desires.
I was constantly thinking this: ‘Since we have also realized the true nature of the Dharma. I grieved because I thought I had been deprived of the immeasurable wisdom and insight of the Tathāgata. pressed his palms together and. “O Bhagavat! While I was dwelling alone under forest trees. and that I have inherited a part of the Buddha-Dharma.” Then Śāriputra. I was not included. the Bhagavat. Why is this? If we had waited for your explanation about the way to achieve highest. What is the reason for this? In the past when I heard this Dharma from the Buddha and saw the bodhisattvas receive their predictions. wanting to elaborate this meaning. and it has removed all our doubts. Experiencing something unprecedented. whether sitting or walking. why has the Tathāgata tried to save us with the teachings of the inferior vehicle?’ “The fault is ours. “O Bhagavat! Since long ago I have reproached myself incessantly day and night. However.Chapter III
Thereupon Śāriputra stood up ecstatic and joyful. Today I have ﬁnally realized that I am truly the heir of the Buddha.
. and understood it. said: “Now. my heart is full of joy for I have experienced something unprecedented. we did not understand that you were teaching with skillful means. incarnated from the Dharma. spoke again in verse: When I heard the words of this Dharma. When we ﬁrst heard the Buddha’s teaching. not the Bhagavat’s. we immediately accepted. But now from the Buddha we have heard the unprecedented Dharma that we have never heard before. hearing the words of this Dharma from the Bhagavat. we certainly would have been able to save ourselves by means of the Mahayana. gazing at the Buddha. complete enlightenment. “I have obtained peace and tranquility in body and mind. according to what is appropriate to us. born from the mouth of the Buddha. contemplated.
By hearing the Buddha’s voice. Grieving and blaming myself deeply. such qualities as The eighty excellent and eighteen special characteristics Are completely lost to me. Nevertheless. Although I had already attained Freedom from corruption. in the future. and the liberations Are all in the same Dharma. Whether I was sitting or walking. I then thought:
. Having entered the same incorruptible Dharma. The golden color. I thought incessantly: How have I deceived myself! I am also the heir of the buddhas. Moreover. And I was rid of all my doubts. I have also been rid of my anxiety. I shall not be able to explain the highest path. Whether I was dwelling In mountain valleys or under forest trees. When I was wandering alone. the thirty-two marks. ever since I heard The teaching of the Buddha. From long ago. The ten powers. I saw the Buddha in the great assembly Filling the ten directions with his fame And greatly beneﬁting sentient beings.The Lotus Sutra
My heart overﬂowed with joy. I have not lost the Mahayana. The words of the buddhas are extremely rare And are capable of ridding sentient beings Of their suffering. And yet I have not attained any of these.
yakṣas. And be honored by devas. Which is difficult to comprehend. I thought about this constantly day and night And wanted to ask the Bhagavat: Have I or have I not lost these? I always saw the Bhagavat Praising the bodhisattvas. I got rid of false views completely And attained the teaching of emptiness. At that time I considered myself To have attained nirvana. And making them enter The terrace of enlightenment. The Bhagavat. That is why I pondered over such matters As these both day and night. humans. Now I have heard the words of the Buddha. Only then can it be said that I have Permanently attained nirvana without residue. I was attached to false views And was a teacher of brahmans. When I become a buddha I shall be endowed with the thirty-two marks. But now I have become aware That this was not the real nirvana. Explaining to sentient beings The incorruptible Dharma. Formerly.
. Removed the false views and taught nirvana. Before the great assembly The Buddha has proclaimed That I will become a buddha. and nāgas. knowing my mind.Chapter III
I have lost all these beneﬁts Because I have been deceiving myself.
The Bhagavat teaches the real path. Is confusing me! But the Buddha. I thought that Māra was impersonating the Buddha. The present Bhagavat. Therefore I know deﬁnitely That it was not Māra acting like the Buddha. Profound and very subtle. Immeasurable buddhas in the present and future Will also teach this Dharma With various skillful means. Has made my mind tranquil like the ocean. I was immediately rid of all my doubts. From the time he was born And renounced household life Until he obtained the path And turned the wheel of the Dharma. Have also taught this Dharma.The Lotus Sutra
After hearing these words of the Dharma. Has also taught through skillful means. When I heard the voice of the Buddha. When I ﬁrst heard this teaching of the Buddha’s. The Buddha has said that immeasurable buddhas Who have attained parinirvāṇa in the past. I was greatly startled and thought: I wonder if Māra.
. Established in the use of skillful means. While listening to him I was freed from the web of my doubts. Because I fell into a web of doubt. acting like the Buddha. But the Wicked One does not. who teaches skillfully By means of various explanations and illustrations. I became full of great joy. Fluently explaining the pure Dharma.
Yet just now you had completely forgotten this and considered yourself to have attained nirvana. Its earth will be level and pure. The earth will be made of lapis lazuli with a well-planned network of roads like a chessboard bordered with golden cords. I will teach the śrāvakas the Mahayana sutra called the Lotus Sutra. you were born in my Dharma. Bhagavat. because I want you to remember the path that you practiced according to your original vow in the past. You have followed my instructions for a long time. Honored by devas and humans. “O Śāriputra! In the past I inspired you to seek the buddha path. and rich. śrāmaṇas. You will become a buddha called Padmaprabha. Knower of the World. preserved the True Dharma. will line the borders of these roads. Arhat. Unsurpassed. and inconceivable kalpas. in the presence of two hundred thousand koṭis of buddhas. The Tathāgata Padmaprabha will also lead and inspire sentient beings by means of the three vehicles. peaceful. I led and inspired you constantly for the sake of the highest path. ornamented. At that time the Buddha said to Śāriputra: “I will now reveal to you before the great assembly of devas. and brahmans that in the past. I will turn the wheel of the highest Dharma And lead and inspire the bodhisattvas. even though his will not be a troubled world. you will have paid homage to thousands of myriads of koṭis of buddhas. and mastered the path practiced by the bodhisattvas.Chapter III
My doubts are completely and forever exhausted. Completely Enlightened. Tamer of Humans.’ “O Śāriputra! In the future after immeasurable. Rows of seven-jeweled trees.
. Well-Departed. Perfect in Knowledge and Conduct. Because I led you with skillful means. “Your land will be called Viraja. “O Śāriputra! When that buddha appears. The devas and humans will prosper. the instruction for the bodhisattvas and treasured lore of the buddhas. humans. Teacher of Devas and Humans. limitless. a Tathāgata. he will teach the three vehicles because of his original vow. Buddha. which are always full of ﬂowers and fruits. Now. I will deﬁnitely become a buddha. And I have achieved the true wisdom.
“After these twelve intermediate kalpas have passed.” Then the Bhagavat. Over a long time they will have planted roots of good merit and practiced the pure path of discipline and integrity in the presence of immeasurable hundreds of thousands of myriads of koṭis of buddhas. without falsity. They will be honest. and the lifespan of the people in that world will be eight intermediate kalpas. Who will save innumerable sentient beings. Completely Enlightened. not including the period after he becomes a prince and before he becomes a buddha. spoke these verses: O Śāriputra! In the future You will become a buddha of universal wisdom Named Padmaprabha. They will be endowed with transcendent powers and know well all the teachings of the Dharma. Arhat. meaning ‘Adorned with Great Jewels. “O Śāriputra! After the parinirvāṇa of the Buddha Padmaprabha the True Dharma will remain in the world for thirty-two intermediate kalpas and the Semblance Dharma will also remain in the world for thirty-two intermediate kalpas. They will always be praised by the buddhas and continually practice the buddha wisdom. and ﬁrm in recollection. His buddha world will also be like this one. complete enlightenment and will address the monks. and beyond all comparison. wanting to elaborate on the meaning of this again. His name will be Padmavṛṣabhavikrama. And these bodhisattvas will not be those who are just setting out. known only by those with the power of the Buddha’s wisdom. That world will be ﬁlled with bodhisattvas like these. “When they want to walk they will step on jeweled ﬂowers. a Tathāgata.’ Why will it be called Mahāratnapratimaṇḍita? Because in that world the bodhisattvas will be like great jewels. The number of these bodhisattvas will be immeasurable. the Tathāgata Padmaprabha will predict Bodhisattva Dhṛtiparipūrṇa’s attainment of highest.The Lotus Sutra
This kalpa will be called Mahāratnapratimaṇḍita.
. saying: This Bodhisattva Dhṛtiparipūrṇa will become the next buddha after me. inconceivable. limitless. “O Śāriputra! The lifespan of this buddha Padmaprabha will be twelve intermediate kalpas.
Bearing his last body. Perfected the bodhisattva practice. Pure and without dirt.Chapter III
Having paid homage to innumerable buddhas. He will renounce household life And attain the path of the Buddha. All of them will be completely endowed With transcendent powers and the perfections And will have properly practiced the bodhisattva path In the presence of innumerable buddhas. You will attain the highest path. The bodhisattvas in that world Will be always ﬁrm in recollection. Such mahasattvas as these Will be led and inspired by the Buddha Padmaprabha. This Buddha Padmaprabha will live in the world For twelve intermediate kalpas.
. And the world will be called Viraja. including the ten powers. The kalpa will be called Prabhūtaratna. The True Dharma will last in the world For thirty-two intermediate kalpas. After immeasurable kalpas have passed. During which time many sentient beings Will be saved. After the parinirvāṇa of this buddha. And the lifespan of the people in this world Will be eight intermediate kalpas. The earth will be made of lapis lazuli And the roads. bordered with golden cords. Will be lined with variegated trees of the seven treasures Which are always full of ﬂowers and fruits. When this buddha becomes a prince He will abdicate his kingship And give up his worldly fame. And the qualities.
The relics of the Buddha Will be distributed widely And devas and humans will pay them homage. together with innumerable devaputras also made offerings to the Buddha of their heavenly beautiful garments. heavenly māndārava ﬂowers. The Semblance Dharma will last For thirty-two intermediate kalpas. Who will be foremost and without comparison. and Brahma. gandharvas. And you illuminated and explained the Dharma Of the origination and extinction of the ﬁve aggregates. kiṃnaras. yakṣas. and laywomen and the great assembly of devas. complete enlightenment in the presence of the Buddha. They rejoiced greatly and became immeasurably happy. and great māndārava ﬂowers. nāgas. the lord of devas. and mahoragas saw Śāriputra receive his prediction of highest. Is none other than you. garuḍas. laymen. nuns. That very Best of Humans. Now he has turned the wheel of the utmost and greatest Dharma again. They rained down various heavenly ﬂowers and said: “In the past the Buddha turned the wheel of the Dharma for the ﬁrst time in Vārāṇasī. All that the Buddha Padmaprabha does Will be exactly like this. Śakra. asuras. and greatest Dharma. utmost. Their heavenly garments ﬂoated and ﬂuttered in the air.The Lotus Sutra
After the extinction of the True Dharma. while in the sky the devas played hundreds of thousands of myriads of kinds of music together at one time. You have now again turned the wheel Of the subtlest. All of them removed their outer garments and proffered them to the Buddha as offerings.
.” Thereupon the devaputras spoke these verses in order to explain this again: In the past you turned the wheel of the Dharma Of the Four [Noble] Truths in Vārāṇasī. You should be delighted to hear this! At that time the fourfold assembly of monks.
Yet we have never before heard Such a profound and supreme teaching. O Bhagavat! I entreat you to explain to the fourfold assembly the reason why. Which is difficult to understand. and free them from their doubts!”
. they have heard what they have never heard before and have fallen into doubt. Unrivaled in all the world. illness.’ Both those who were still in training and those who were not thought that they were free from false views about the self. “Splendid. existence and nonexistence. And now Śāriputra. Is taught with skillful means According to what is appropriate for sentient beings. “When all those twelve hundred who have attained complete mental discipline were still under training in the past. Has received his prediction from the Bhagavat. the Buddha constantly led and inspired them. old age. saying: ‘My teaching overcomes birth. May the merits of our beneﬁcial acts.Chapter III
This Dharma is extremely profound. Yet now. and death and it leads to nirvana. When the Bhagavat taught this Dharma We were all delighted. At that time Śāriputra said this to the Buddha: “O Bhagavat! I now have no further doubts. Only a few will be able to believe it. Since long ago we have frequently heard The teaching of the Bhagavat. possessed of great wisdom. In the same way. in the presence of the Bhagavat. We shall become peerless. Shall certainly become buddhas. Whether of the past or the present. I have received the prediction of the highest supreme enlightenment in the presence of the Buddha. Be completely transferred to the buddha path. we too. and declared that they had attained nirvana. The path of the Buddha. And those acquired in meeting the Buddha.
do not know. I will now clarify what I mean with illustrations. as many as one. “O Śāriputra. or even ﬁve hundred people. “O Śāriputra! Suppose there were an aged and extremely afﬂuent man. “The afﬂuent man. twenty. They may fall into danger and be burned by the ﬁre. complete enlightenment!? All of these teachings are for leading and inspiring the bodhisattvas. becomes alarmed and terriﬁed. setting the house swiftly aﬂame. I should now tell them of the danger.The Lotus Sutra
Then the Buddha said to Śāriputra: “Did I not previously tell you that all the Buddha Bhagavats explain the Dharma with various explanations and illustrations using skillful means. “Moreover. the pillar bases are rotten. are not alarmed or terriﬁed. who has immeasurable wealth. and servants. The children of this man. The children. are attached to their place of play. Suppose many people live there. but my children are absorbed in play within the burning house and are not aware [of the ﬁre]. ten. who are immature and still unaware. the fences and walls are crumbling. either in a town. Śāriputra. Those with wisdom will be able to understand through these illustrations. or thirty in number are in the house. city. this afﬂuent man thought: Since I am still physically strong I could take the children out of the house in the folds of my garment or on top of a desk. ﬁres break out everywhere. all for the sake of highest. yet it only has a single entrance. He thinks: I am capable of escaping through the burning entrance in safety. “Suddenly and unexpectedly. The buildings are in poor repair. seeing the ﬁre breaking out everywhere. and the beams and framework are dangerously tilted. “He further thought: There is only one entrance to this house and it is very narrow. or country. abundant estates. and the ﬁre is approaching them! They are not troubled about their suffering nor do they intend to leave the house. mansions. He has a spacious house. this house is already burning! They must escape as quickly as they can to avoid being burned by the ﬁre!
we shall perish in the ﬁre. there are three kinds of carts. If you do not take them you will certainly regret it later. I will now use skillful means to help my children escape from this disaster. “Thereupon the afﬂuent man thought: This house is already engulfed in ﬂames. the children are immersed in their play and do not accept it. They merely run about. These carts were draped
. The children said to their father: Father. they do not even know what a ﬁre is. “Then the afﬂuent man saw that his children had got out safely and were sitting unharmed in an open area at a crossroad. If my children and I do not get out. one to a deer. happy. and joyful. Moreover. On the tops of the carts were canopies also decorated with various kinds of jewels. back and forth.Chapter III
“After considering this he urged the children according to his thought: Children! Run out immediately! “Although their father in his concern has given them the proper advice. one to a deer. he said to them: The toys you are fond of are rare and hard to obtain. they are neither alarmed nor afraid and have no intention of leaving [the burning house]. looking at their father. One is yoked to a sheep. adorned with various jewels. the condition of the house. in their eagerness to get to them they pushed each other out of the way in a mad rush out of the burning house. and encircled with railings full of hanging bells. please give us the toys you promised: those [three] carts. outside the house. “Since the father already knew that his children were attached to various rare toys and unusual things that each of them liked. These carts were tall and spacious. Children! Run out of this burning house immediately and I will give you whatever you want! “The children. Right now. became excited and. and one to an ox. hearing what their father had said about the rare toys. He was relieved. and one to an ox! “O Śāriputra. the afﬂuent man then gave each child the same kind of large cart. Go play with them. one yoked to a sheep. or what they may lose.
Why? Because by saving their lives they obtained marvelous toys. Why did the afﬂuent man give these carts? Because the man had great and immeasurable wealth and his abundant storehouses were full. one beyond their original expectations. These carts were each yoked to an ox with a spotlessly white hide. Why is this? Even if I gave carts like these to everyone in the country. splendid! It is exactly as you have said. “This is why it was not a deception. the children each climbed into a great cart and had an unprecedented experience. “O Bhagavat! If this afﬂuent man had not given them even the smallest cart. Why is this? Because this afﬂuent man thought before: I will help my children escape with skillful means. and red pillows had been placed about.” The Buddha said to Śāriputra: “Splendid. as
. decorated with the seven treasures. I have an immeasurable number of large carts such as these. and were as swift as the wind. How much more so. They were thickly piled with fabrics. the Tathāgata is also just like this. Why should I not give them to my own children?
“At that time. I should not give my children inferior carts. even gaits. Has he deceived them or not?” Śāriputra replied: “No Bhagavat! The afﬂuent man only tried to help his children escape from the disastrous ﬁre. knowing that he had immeasurable wealth and wanting to beneﬁt them equally. “O Śāriputra! What do you think about this? This afﬂuent man gave to his children equally a large cart decorated with precious treasures. These oxen had beautiful bodies with powerful muscles. He thus thought further: Since my treasure has no limit. gave each of his children a large [ox]cart. He saved their lives and did not deceive them. Moreover. and there were many attendants guarding them. it still would not have been a deception. since the afﬂuent man. their number would not be exhausted. This is by no means a deception.The Lotus Sutra
with jeweled cords and hung with ﬂower garlands. they were saved from the burning house by skillful means. These are my children and I love them all equally. O Śāriputra. I should equally distribute them to each child without discrimination. That is to say.
animals. power. separation from loved ones.Chapter III
the father of the entire world. They are not aware. He has attained the perfection of skillful means and of wisdom. to rescue sentient beings from the ﬁre of birth. Because of the desires of the ﬁve senses and the desire for monetary proﬁt they also experience various kinds of suffering. and fearlessness. they experience great suffering and yet they do not realize it. he permanently dispels fear. distress. shocked. and ignorance. He has attained immeasurable wisdom. or disgusted nor do they seek release. which is like a decaying old house on ﬁre. power. illness. insight. startled. distress. without using skillful means. old age. complete enlightenment. or suffering from encounters with those they dislike. sorrow. Thus he leads and inspires sentient beings and causes them to attain highest. and death. Running around in the burning house of the triple world. anxiety. and the three poisons of greed. and fearlessness to sentient beings with my transcendent powers and the power of my wisdom alone. old age. suffering. anxiety. and distress. suffering. and blindness. ignorance. sorrow. “O Śāriputra! The Tathāgata further thought: If I proclaim the Tathāgata’s wisdom. they rejoice and play. “The Tathāgatas see all sentient beings burning in the ﬁre of birth. delusion. hatred. as well as great transcendent powers and the power of wisdom. “O Śāriputra! Seeing these things the Buddha thought: Since I am the father of sentient beings I must rid them of their immeasurable suffering and distress. If they are born in the heavens or in the human world they will experience a variety of sorrows such as suffering from poverty and destitution. blindness. and death. and hungry ghosts (pretas). “Although sentient beings are immersed in such sorrows. With his great mercy and compassion he incessantly and indefatigably seeks the welfare of all beings and beneﬁts them all. anxiety. it will be impossible to
. “The Tathāgata appears in the triple world. illness. I will cause them to rejoice through the immeasurable and limitless pleasure of the buddha wisdom. insight. and in the future they will suffer in the states of existence of hell. Because of their attachment and pursuits they experience various kinds of suffering in the present.
illness. Leave the triple world in haste and you will obtain the three vehicles—the vehicles for the śrāvakas. “O Śāriputra! Those beings. meditation. sounds. Why is this? Because these sentient beings have not escaped from birth. old age. unrestricted. then you will be burned. You should be diligent and persistent! “The Tathāgata attracts sentient beings through this skillful means. pratyekabuddhas. smells.
. ﬂavors. saying: Do not take pleasure in living in this burning house of the triple world. anxiety. “Although the Tathāgata has power and fearlessness he does not use them. wise by nature. liberation. and independent. In the end it will come true. who accept the Dharma from the Buddha Bhagavat. persistent. When they ride in them. and distress. sorrow. paths to enlightenment. and wish to escape from the triple world quickly. And do not thirst after inferior objects. and the buddhas. and death. who are diligent. The Tathāgata is exactly like this. They are like those children who left the burning house seeking the cart yoked to a sheep. teaching the three vehicles to the śrāvakas. And they themselves will attain immeasurable ease and pleasure. saying further: You should know that the Noble Ones praise the teachings of these three vehicles that are self-directed. and later he gave each of them a large cart decorated with precious treasures.The Lotus Sutra
save them. I deﬁnitely guarantee this to you. are all practicing the śrāvaka vehicle. pratyekabuddhas. If you are attached to these objects and have desires. He only earnestly employed skillful means to save his children from the disaster of the burning house. and are being burned in the blazing house of the triple world. and tangibles. and who are seeking nirvana. How would they be able to understand the Buddha’s wisdom? “O Śāriputra! Although that afﬂuent man had physical strength he did not use it. and buddhas. and concentration. sentient beings will enjoy faculties free from corruption and also powers. but rescues sentient beings from the burning house of the triple world only through wisdom and skillful means. suffering.
the wisdom acquired without a teacher. put immeasurable sentient beings at ease. I will not allow anyone to attain nirvana merely for himself but will cause everyone to attain it through the Tathāgata’s nirvana. “Then the Tathāgata thought: Because I possess the treasure house of the Dharma of all the buddhas. Bodhisattvas are called mahāsattvas (great beings) because they seek this vehicle. power. which are of one character and one kind. and fearlessness of the Tathāgata. which contains immeasurable limitless wisdom. he gave a large cart equally to each child. are all practicing the pratyekabuddha vehicle. are praised by the Noble Ones. sufferings.
. “Those beings who accept the Dharma of the Buddha Bhagavat. who profoundly know the causes of and reasons for existence. who are diligent and persevere in seeking the wisdom of the Omniscient One. “O Śāriputra! At ﬁrst that afﬂuent man attracted his children with three kinds of carts. who are diligent and persevere in seeking the wisdom of the Self-generated One and enjoy tranquility for themselves. the wisdom of the Buddha. and fearlessness. I will give them equally the Mahayana. “O Śāriputra! That afﬂuent man saw his children leave the burning house safely and arrive at a safe place. As the father of all sentient beings he sees that immeasurable thousands of koṭis of sentient beings escape from the dangers. I will give sentient beings who have escaped from the triple world all the toys of the Buddha’s meditations and liberations. and because all sentient beings are my children. The Tathāgata is exactly like this. then later gave them only the safest and best large [ox]cart. the wisdom and insight. powers. the wisdom of the Self-generated One.Chapter III
“Those beings who accept the Dharma of the Buddha Bhagavat. who are compassionate. They are just like those children who left the burning house seeking the cart yoked to an ox. beneﬁt devas and humans. and fears of the triple world through the gates of the Buddha’s teaching and attain the pleasure of nirvana. Knowing that he had immeasurable wealth. and save all beings. and which produce pure and supreme pleasure. They are just like those children who left the burning house seeking the cart yoked to a deer. are all practicing the Mahayana.
And this house was very old. And moving around helter-skelter were Kites.” Then the Buddha. dividing and teaching it as three. that afﬂuent man was never accused of telling a lie. The rafters and eaves were coming apart. crows. The pillar bases rotten and disintegrating. “O Śāriputra! You should know that the buddhas. centipedes. Five hundred people lived there. myriapods. Moreover. Newts. wanting to elaborate on the meaning of this again. ferrets. eagles. spoke these verses: Suppose there were an afﬂuent man Who had a large house. with the power of skillful means. millipedes. and other harmful creatures. snakes. badgers. And later he saves them through only the Mahayana. Doves. vipers. And although he is able to give the teaching of the Mahayana to all sentient beings. not all of them can accept it. owls. and fearlessness. The plaster was peeling off. hawks. mice. He tells no lies. The thatched roof was falling down. The partitions were everywhere askew. And the stairways were falling apart. which contains immeasurable wisdom. And the whole place was covered with ﬁlth. Scorpions. magpies. The fences and walls were cracked. “In the beginning the Tathāgata teaches the three vehicles in order to lead sentient beings. Why is this? Because the Tathāgata possesses the treasure house of the Dharma. lizards. power. The beams and framework dangerously tilted. The halls were extremely dangerous.The Lotus Sutra
adorned with jewels. On the verge of collapsing. teach the single buddha vehicle. pigeons. Rats. The Tathāgata is exactly like this.
and demons were everywhere Devouring human ﬂesh. And a pack of dogs. Yakṣas were scrabbling and ﬁghting to devour them. There were foxes. Beat it until it could not bark And grabbing the dog’s neck with their legs. There were various poisonous insects. Scattering bones and ﬂesh about. They would catch two legs of a dog. wolves. The sound of their ﬁghting Was terrifying. This house was terrifying. snarling. and vermin Devouring. The kumbhāṇḍa demons were crouching on the ground. and barking at each other.Chapter III
It was ﬁlled with stench. And protecting their offspring. Biting.
. And there were places overﬂowing with excrement. Sometimes rising up a foot or two. Fighting among themselves. rearing. snatching at food. Terrify it for their own amusement. trampling. Rushed to the spot— Frightened and exhausted from hunger. and gnawing on corpses. They were searching everywhere for food. Forcing each other out of the way. pleasing themselves as they liked. All kinds of harmful birds of prey. Corrupted to this grotesque condition: Ogres of the mountains and valleys. All kinds of bugs Had gathered there. Yakṣas. Evil thoughts would arise in them. And beasts who were producing. Roaming about. And after sating themselves.
There were many such horrendous things as these. They were crying and scurrying about. And kumbhāṇḍa demons. and pillars exploded. And this man came out from it a short distance. They were screaming horrifying howls. Other demons were there. Malicious beasts and poisonous insects Concealed themselves in holes. beams. While the fences and walls collapsed. split and crashed. hungry ghosts. Yakṣas. eagles. dark. Crying out while searching for food. While others had necks Like a cow’s head.The Lotus Sutra
There were also other demons living there With large bodies. Driven by hunger and thirst. Soon after. Some with needlelike throats.
. The frame. All the demons screamed out loudly. panicked and terriﬁed. Driven by hunger. Now suppose this old and decaying house Belonged to a man. And various malicious birds and beasts Were peering out of the windows And running frantically in all directions. rafters. Could not get out. the house suddenly Burst into ﬂames behind him. naked. with its immeasurable terrors. The hawks. other birds. And shaking. and gaunt. Some had those of human ﬂesh-eaters or dog-devourers. Their hair was disheveled like rank weeds And they were destructive and malicious. In this house. The ﬁre instantly spread in all directions.
the afﬂuent man was startled And went into the burning house To save them from the disaster of the ﬁre. Ravenous. As the centipedes. Frantically scurried about.Chapter III
There were also piśāca demons dwelling there Who. A horde of vermin had already died off. Your children entered this house. Burning. thirsty. They are attached to playing games. the house was extremely terrifying With poison and ﬁre. They were tearing at each other. The hungry ghosts. because of little merit. who was standing Outside the entrance of the house. Heard someone say: Just a moment ago. And poisonous snakes rushed. out of their holes The kumbhāṇḍa demons devoured them One after another. In the midst of their play. Then the householder. As he thought ﬁt. And the large malicious beasts Raced to devour them. Being young and ignorant. he warned the children And explained the various dangers:
. Drinking blood and eating ﬂesh. In this way. And disasters more than one. millipedes. Hearing this. with their hair on ﬁre. Were chased by the ﬂames. and suffering from the heat. While the smoke of the stench ﬂowed And ﬁlled everywhere.
O children! Come out of the house! I had these carts made for you. dogs. How much more so the conﬂagration! But the children. kites. my children who are absorbed in play Will not accept my instructions And so will be hurt by the ﬁre. kumbhāṇḍa demons. Would not listen to their father’s warning. vipers. poisonous insects. and centipedes.The Lotus Sutra
There are malicious demons. There are poisonous snakes. They kept right on playing. These horrors are difficult to deal with. Foxes. They are just outside the gate. One right after another. hawks. eagles. lizards. Still attached to their games. Yakṣas. There are endless horrors. all acutely suffering From hunger and thirst And all extremely terrifying. And the ﬁre is raging everywhere. Then he immediately thought That he should advise his children Using various skillful means. and said: I have a variety of unusual toys Such as ﬁne carts adorned with beautiful treasures. and oxen. Yoked to sheep. Nevertheless. Thereupon the afﬂuent man thought: My children by doing this Increase my distress! There is nothing to enjoy now in this house. vermin. Play with them as you like!
. deer. Owls. being ignorant.
Thereupon the children. Approached him saying: Please. Foolish and ignorant. Give us the three kinds of carts Adorned with treasures That you just promised us. Seeing their father sitting in peace. The afﬂuent man. father. Sat down on his lion seat. They entered a dangerous house Full of various poisonous insects. These children were attached to playing their games. I have saved them. came out You would give us three kinds of carts Just as we like. Therefore.
. The children immediately started To push each other out of the way To get out of the house. And a raging ﬁre that broke out in all directions. When you said that if we. They escaped from the disaster. Then he joyously said: Now I am happy! It is extremely difficult to raise these children. In spite of this. seeing that his children Had escaped from the burning house And were standing at the crossroads. my people. Arriving at an open area.Chapter III
Hearing about these carts. But by causing them to escape from the disaster. your children. I now feel at ease. Terrifying ogres from mountains and valleys.
They were beautifully decorated. silver. lapis lazuli. Had an abundance of treasures. They were all completely Decorated in a variety of colors. Mother-of-pearl. The Buddha said to Śāriputra:
. Adorned with various precious things Like gold. And were covered with hanging bells Attached to golden cords. There were large white oxen.The Lotus Sutra
Now is the right time. The bedding was made of soft silk That was covered with An extremely ﬁne carpet of spotless white Which cost thousands of koṭis. He had a number of great carts made. Yoked to the jeweled carts. The children were joyful and excited. Give them to us right away! This afﬂuent man. And they were guarded by many attendants. When they were given these ﬁne carts. Over them was hung a net of pearls With golden ﬂower tassels Hanging down everywhere. Who was extremely wealthy. Healthy and powerful with beautiful bodies. Encircled with railings. and agate. They mastered them without difficulties. Amusing themselves in play. They got on the carts And drove delightedly all about.
All sentient beings are my children. They are endowed with the three knowledges
. Although I give them advice. Such ﬁres as these burn endlessly. Just like in the burning house. There is no peace in the triple world. Realizing the sufferings of the triple world. The best of the sages. There are now many dangers here And I am the only one who can protect them. If these children are resolute. There are always the sufferings Of birth. I am the father of the world. who has already left The burning house of the triple world. Because they are tainted with desires And have deep attachments. illness. and death. I reveal and explain it To cause sentient beings to Escape from the mundane path. old age. Lives in tranquility And dwells at ease in the forest. They are deeply attached to worldly pleasures And have no wisdom.Chapter III
I am also like this. They do not accept it. On this occasion I teach the three vehicles Using skillful means. Now this triple world is my property And the sentient beings in it are my children. Which is full of various suffering And which is extremely terrifying. The Tathāgata.
There is nothing superior to it In all the worlds. Or they can become pratyekabuddhas or Bodhisattvas who have reached The stage of nonretrogression.The Lotus Sutra
And six transcendent powers. Day and night. There is no other vehicle but The skillful means of the buddhas. I cause my children to obtain such a vehicle And let them play continuously. If you are able to accept what I say. O Śāriputra: All of you are my children. Honor. Even if one seeks in all the ten directions. O Śāriputra! I explain the single buddha vehicle To sentient beings. and peerless. For this reason. for kalpas. and revere it. And lead them directly To the terrace of enlightenment. liberations. pure. I cause the bodhisattvas as well as the śrāvakas To board this jeweled vehicle. meditations. You will all attain the buddha path. And I am thus your father. There are immeasurable thousands of koṭis Of powers. Since you were burned by the ﬁre Of various sufferings for many kalpas. using this illustration. and other attributes of the Buddha. Wisdoms. This vehicle is subtle. I tell you. I saved you all
. This is what the Buddha enjoys. All the sentient beings should praise.
Although I have previously told you About your parinirvāṇa. Having attained Such an unprecedented experience. Because people have little knowledge And are deeply attached to pleasures. the Second Noble Truth). When this craving is extinguished. All the causes of suffering Originate from excessive craving. I teach them the truth of suffering (i. You have only extinguished birth and death And have not actually attained nirvana. Who are deeply attached to its causes And unable to abandon them even for a while. You should now seek only The wisdom of the Buddha.e. the Fourth Noble Truth]
. I teach the truth about the path to its cessation Using skillful means. And those sentient beings rejoice.e... The truth of suffering taught by the Buddha Is nothing but the truth. They should listen singlemindedly To the real teaching of all the buddhas. To those who do not know the origin of suffering (i. One practices the path leading to its cessation (i. If there are any bodhisattvas in this assembly.e. Those sentient beings Whom the Buddha Bhagavats Lead and inspire with skillful means Are all bodhisattvas.Chapter III
By leading you out of the triple world. The source is removed. the First Noble Truth). The cessation of suffering Is called the Third [Noble] Truth..
you. Those who accept the teaching of this sutra Have formerly seen the buddhas in the past. O. The Buddha has explained that these people Have not actually attained nirvana: I do not intend to lead them to nirvana Because they have not yet attained the highest path. Those of superﬁcial awareness who hear it Will become confused and will not comprehend it. This sutra is beyond the comprehension Of all the śrāvakas and pratyekabuddhas. Never propagate it recklessly. you. Will see me. Those who are able to accept what you teach. Śāriputra! Teach this my Dharma sign To beneﬁt the world! Wherever you may go.The Lotus Sutra
In order to attain the truth of cessation. they have not yet completely attained it. And also heard this teaching. Honored. you. Removing the bonds of sufferings is called liberation. Śāriputra!
. You should know that those who hear. In what sense have these people attained liberation? They have merely removed false views And called that liberation. Rejoice. and fully accept it Have reached the stage of nonretrogression. O. This very Lotus Sutra shall be taught Only to the profoundly wise. But actually. I am the Lord of the Dharma And have mastered the Dharma. I appear in the world To cause sentient beings to be at peace. the monks and the bodhisattvas. and paid homage to them.
Even you understood this sutra only through faith; It is no wonder that the other disciples cannot. They accept this sutra Because they believe the Buddha’s teaching, But it is beyond their intellectual comprehension. O Śāriputra! Never teach this sutra To those who are arrogant and lazy, Or to those who hold False views about the self. Never teach it to those people Of superﬁcial awareness, Who are deeply attached To the desires of the ﬁve senses, Since even if they heard it, They would not understand. Those people who will not accept And who disparage this sutra, Will consequently destroy the seed of the Buddha In the entire world. Now listen to what I teach About the results of the errors of those people Who frown upon and have doubts about this sutra. Listen also to what I teach Concerning the results of the errors of those people, Who, whether at the time Of the Buddha’s presence in this world Or after his parinirvāṇa, disparage this sutra, And despise, hate, and hold grudges Against the people who recite, copy, and preserve it. When such people die, They will go to the Avīci Hell, And after spending a kalpa there, Will be born in the same way Again and again for innumerable kalpas.
The Lotus Sutra
After coming out of this hell, They will be reborn as animals. If born as dogs or vermin, Their bodies will be emaciated, dark-spotted, Devoid of hair, with scabies and leprosy. Tormented, hated, and despised by people, They will constantly suffer from hunger and thirst. With withered bones and ﬂesh, They will be in anguish while living And covered with stones after death. Because they destroyed The seed of the Buddha, They will suffer the consequences Of their errors. If they are born as camels or mules, They will always have heavy burdens to carry. They will be whipped repeatedly And think of nothing but water and grass. It is because they disparaged this sutra That they suffer the consequences of their errors in this way. If they are born as vermin and enter a village, Children will beat them because they have scabies, Leprosy, and perhaps a missing eye. At times they will be tortured even to death. After dying, They will be reborn as giant snakes With great bodies as long as ﬁve hundred yojanas. Deaf, dumb, legless, slithering on their bellies, Eaten at by small insects, They will suffer day and night without respite. They suffer the consequences of their errors in this way, Because they disparaged this sutra. If they are born as humans, They will have dull faculties And be runts who twitch and are crippled,
Blind, deaf, and humpbacked. No matter what they may say People will not believe them. Their breath will always be foul. They will be snatched at by demons. Being poor and degraded and enslaved by others, They will be emaciated from many illnesses And will have nowhere to turn. When they approach others, They will be disdained. Even if they manage to get something They will immediately lose it. Even if they study medicine And cure themselves according to the correct method, They will suffer from other illnesses again And may even die. When they get sick No one will tend to them; And even if they take the proper medicine Their pain will increase. Every hand will be turned against them, Threatening them, pilfering and stealing from them. They will fall helplessly into this plight Because of their transgressions. Such erring people will never see The Buddha, the king of seers, Preaching the Dharma and leading and inspiring people. Such people will always be born Into difficult circumstances. Crazed, unheeding, and unthinking, They will never hear the teaching. They will be born deaf and dumb, With defective faculties For as many immeasurable kalpas As the sands of the Ganges River.
The Lotus Sutra
Though they will always ﬁnd themselves in hell, They will feel as if they were playing In a pleasure garden. Although they are in other troubled states of being, They will feel as if they were in their own home. They will live among camels, mules, boars, and dogs. These are the results of their error In disparaging this sutra. If they are born as human beings, They will be deaf, blind, mute, Impoverished, and decrepit. Such will be their adornments. They will have dropsy, gonorrhea, Scabies, leprosy, and tumors. Such diseases as these will be their clothing. Their bodies will always be foul, ﬁlthy, and impure. Their deep attachment to false views About the self will cause Their anger and passion to increase. Their sexual desires will be insatiable, With either birds or beasts as their objects. These are the results of their Errors in disparaging this sutra. The Buddha said to Śāriputra: If one were to explain The consequences of the errors Of those who disparage this sutra, It would take more than a kalpa. For that reason I am now telling you Never to expound this sutra To those who have little wisdom. You should teach it Only to those people of sharp faculties Who are wise, learned, and understanding,
Who have good memories and erudition, And are seeking the buddha path. You should teach it to those who have seen Hundreds of thousands of koṭis of buddhas, Who have planted good roots, and are resolute. Teach it to those who strive, Always practice compassion, And give unsparingly of their bodies and lives. You should teach it to those who are respectful And devoid of hypocrisy, Who are living alone In mountains and valleys away from fools. O Śāriputra! You should teach it To those who have left their bad companions And made friends with virtuous people. Teach it to the heirs of the Buddha Who have good conduct, are as pure as jewels, And who are seeking the Mahayana sutras. You should teach it To those who are free of anger, Honest, ﬂexible, always sympathetic to everyone, And who honor all the buddhas. Teach it to the heirs of the Buddha In the great assembly, Who have pure thoughts And who teach the Dharma without doubts, Using various reasonings, Illustrations, and explanations. You should teach it to those monks Who, always and everywhere in search of the Dharma, Seek the Omniscient One, To whom they joyfully press their palms together, Touch their heads, and preserve Only the Mahayana sutras with pleasure,
The Lotus Sutra
Who never preserve even a single verse Of any other sutra. Teach it to those who seek this sutra As intently as they seek for the relics of the Buddha, Who after obtaining it will accept it Respectfully, with bowed heads; And will not seek any other sutra And will never think about heretical scriptures. O Śāriputra! I say to you: I have described the characteristics of those Who seek the buddha path, Though a kalpa would not suffice to do so in full. You should teach the Lotus Sutra To those who are able to accept it.
At that time the noble Subhūti, Mahākātyāyana, Mahākāśyapa, and Mahāmaudgalyāyana, having heard the unprecedented teaching from the Buddha and the Bhagavat’s prediction of Śāriputra’s highest, complete enlightenment, were ﬁlled with wonder and ecstatic joy. They immediately rose from their seats, straightened their garments, leaving their right shoulders bared, and touched their right knees to the ground. With rapt attention and with palms pressed together they bowed in veneration and, gazing at the Bhagavat’s face, said to the Buddha: “We are the seniors of the sangha, old and feeble. We considered ourselves to have attained nirvana and to be incapable of further seeking highest, complete enlightenment, so we did not do so. “It has been a long time since the Bhagavat taught the Dharma in the past. Now we sit with weary bodies and only contemplate emptiness, signlessness, and wishlessness. Neither the bodhisattva teaching, nor the carefree sporting with transcendent powers, nor the pure buddha worlds, nor helping sentient beings attain enlightenment produced any eager desire in us. “Why is this? Because the Bhagavat caused us to leave the triple world and to attain nirvana. But now we are old and feeble. We did not take even a single thought of pleasure in the Buddha’s inspiration of the bodhisattvas to highest, complete enlightenment. And now in the presence of the Buddha we have heard the śrāvakas receive their prediction of highest, complete enlightenment and we are very joyful to have obtained such an unprecedented experience. We never considered that we would suddenly be able to hear this marvelous teaching; and we are overjoyed that we have attained such great beneﬁts—an immeasurable treasure which we attained, though unsought and unawaited. “O Bhagavat! We now wish to give an illustration to clarify what we mean: Suppose there were a man who, when he was still a child, left his father and ran away. Living in another region for a long time he passed the age of ten, twenty, even ﬁfty years. The older he got the more impoverished
and without further worry. horses. and householders. ﬁnally reached the city where his father lived. From the ﬁrst the father had looked for his son but in vain. and precious jewels. His body was adorned with pearl necklaces worth thousands of myriads. carriages. and now possessed uncountable treasures. I have no son. silver. subordinates. and although I have many treasures. taking odd jobs. crystal. “It was for this reason that he was always thinking anxiously about his son. He proﬁted through lending and his trade with other countries was also great. and other such things. When I die my treasures will be scattered and lost for lack of someone to whom to entrust them. Standing at the side of the gate he saw his father in the distance sitting on the lion seat with his feet propped up on a jeweled stool. Although the father had constantly thought about the son from whom he had been separated for over ﬁfty years. which was strewn with a variety of beautiful ﬂowers. who had been wandering about. “O Bhagavat! At that time the impoverished son. amber. and clerks as well as innumerable elephants. and while he was wandering about he started back by chance in the direction of his native country. lapis lazuli. from one country and city to another. and storehouses ﬁlled with gold. He brooded and grieved in his heart.The Lotus Sutra
he became. He had many servants. cows. respectfully surrounded by many brahmans. He also thought: If I could get my son back and leave my fortune to him I would be relieved and happy. He went searching everywhere for food and clothing. silver. Above was a jeweled canopy with various hanging ﬂowered banners. Perfume was sprinkled on the ground. “Then the impoverished son. thinking to himself: I have become old and feeble. after wandering through many villages. “[The father’s] storehouses were all ﬁlled to overﬂowing with gold. and sheep. he nevertheless had spoken to no one about it. in the meantime he had stayed in the city and become extremely wealthy. There
. by chance ﬁnally reached his father’s house. kṣatriyas. He was attended on both sides by clerks and servants holding whisker fans. coral.
Don’t say anything more to him. “He was so terriﬁed that he collapsed unconscious on the ground. seeing this from a distance. This is not a place where I can obtain things as a hired worker. This is exactly what I wanted. He thought to himself: He must be a king or of a similar rank. seeing his father wielding such great power. I shall certainly be killed. became terriﬁed and regretted that he had ever come to that place. sitting on the lion seat. Then the impoverished son thought: They have seized me even though I have done nothing wrong. His father. The impoverished son was frightened and cried out in fear: I did nothing wrong! Why are you seizing me? “The attendants grabbed him more ﬁrmly and forced him to return. At that time the wealthy man. buying and selling. realized that he had seen his son and became extremely happy. the father appeared very majestic indeed. Don’t force him to come! Pour cold water on his face and bring him to consciousness. “The impoverished son. Although I am old I still yearn for him. told the attendants: I don’t need him. a place where I can use my ability and easily obtain clothing and food. I have been constantly thinking about my son but had no way to meet him. He then thought: Now there is someone to whom I can leave my fortune and treasures. “The man immediately dispatched his attendants to chase his son and bring him back. Then the attendants quickly ran and overtook him. and people were coming and going.
. he quickly ﬂed.Chapter IV
were rows of precious objects. “Thinking this way. If I stay here for very long I will be seized and put to forced labor. and now suddenly he has come. It would certainly be better for me to go to a poor village. With various trappings such as these.
Covering himself with dirt and taking a dung sweeper in his right hand.’ “The attendant then said to the son: You are free to go wherever you wish. he used skillful means and did not say to others. “Then the two attendants immediately went in search of the impoverished son. seeing his son. like utensils. so don’t worry about anything! Why am I doing this?
. He said to them: Approach the impoverished fellow and gently tell him that there is a place for him to work where he will be paid double. I also have an old servant. stood up and went to a poor village to seek for food and clothing. ﬁne garments. If he asks you what kind of work there is for him to do. ‘This is my son. He said to his workers: ‘Work hard and don’t be lazy!’ “Through this kind of skillful means he was able to approach his son. At that time he took his pay and immediately went to work sweeping dung. Although the father knew without doubt that the man was his son. “Then the impoverished son. and that his own wealth and position would cause him problems. Don’t go anywhere else and I will pay you more. soiled with dung and dirt. “At that time. the wealthy man employed skillful means and secretly dispatched two attendants of wretched and humble appearance. wanting to get his son back. and ornaments and put on torn. tell him that he will be employed to sweep dung and that both of you will work with him. If he gives his assent then bring him back to work. noodles. When they found him they told him this. The father took off his necklaces. Be at ease! I am just like your father. happy because he had never felt such relief. There will be no difficulty in getting the things you need. He spoke to him further saying: You! I want you to always work here. “The father. Then one day while looking through the window he saw his son in the distance appearing emaciated and wretched.The Lotus Sutra
“What was the reason for this? The father knew that his son was of lowly aspiration. rice. felt pity and wondered what to do. ﬁlthy clothes. he made himself look fearsome. salt. If you need him I’ll give him to you. and vinegar.
and my name is Such-and-such. in truth. Why do I want you to do this? Because you and I are one and the same. All of the fortune I now possess
. This is my true son and I am. Although he learned everything about the gold. and precious treasures ﬁlling my storehouses. precious treasure. His original name is Such-and-such. “After a short time had passed the father knew that his son’s mind had become composed. From now on you will be just like my own son. kṣatriyas. my own progeny. For this reason his father let him continue to sweep dung for twenty years. At that time. silver. his father. Nevertheless he still lived in the same place as before and was still not able to get rid of his feeling of inferiority. Get to know exactly how much is being taken in and out of them. householders. At last and unexpectedly I met up with him. The father then declared: This is my son. “Then the wealthy man immediately addressed him as his child. Take good care of our fortune and don’t let it be lost! “Then the impoverished son obeyed his instructions. Yet even though the son had free access to his father’s house. When the father was just on the verge of death he ordered his son to meet the king. When we were in a certain city he left me and ﬂed. Whenever you work you are never lazy or sullen and never complain. he never wanted to take even the least amount. and the storehouses. He said to the impoverished son: This is what I have been thinking and I want you to understand my intentions: I now have plenty of gold. that his will had increased. silver. who had already assembled there. I never see in you the bad qualities the other workers have.Chapter IV
Because I am old and you are still young. and that he was ashamed of his former feelings. Long ago when I was in that city I worried and searched for him. even though the impoverished son rejoiced at being treated this way. “O Bhagavat! One day the wealthy man became ill and knew he was going to die before long. ministers. he still lived in the same place as before. and relatives. he nevertheless still considered himself a humble employee. At the end of this period of time each had come to trust the other. He wandered around for more than ﬁfty years undergoing hardships.
were confused. What is the reason for this? We have actually been the
. knowing that we were content with lowly aspirations. nevertheless. Because of the triple sufferings. “O Bhagavat! This very wealthy man is the Tathāgata. we have manifested and explained the wisdom of the Tathāgata for the bodhisattvas. and all of us are the heirs of the Buddha. Although we had attained nirvana from the Buddha as our salary for one day’s labor. We had already attained it and were extremely happy and satisﬁed with it. Today the Bhagavat has made us think about getting rid of the dung of fallacies regarding the reality of the world and that. He already knows about our ﬁnances. hearing what his father said. “Why is this? The Buddha. Through the power of skillful means the Bhagavat has taught the wisdom of the Tathāgatas. became extremely happy at having obtained such an unprecedented experience. While letting us be so he did not explain that we were to have a portion of the treasure house of the Tathāgata’s wisdom and insight. we thought we had attained much and did not seek the Mahayana. we diligently strove to attain the nirvana only as one seeking a salary for a single day’s labor. this treasure house has come into my possession. “O Bhagavat! At that time the impoverished son. ignorant and attached to inferior teachings in life after life. O Bhagavat. We said to ourselves: Because we have made diligent efforts to comprehend the Buddha’s teaching we have attained a great deal.The Lotus Sutra
belongs to my son. though unsought and unawaited. “But the Bhagavat had formerly perceived that we were attached to desires and content with lowly aspirations. The Tathāgata has always said that we are his children. “Now we fully know that the Bhagavat is unstinting in regard to the wisdom of the buddhas. “Furthermore. we experienced pain. Then he thought: I never even considered receiving this. taught us according to what is appropriate through the power of skillful means. But we did not know that we really were the heirs of the Buddha. in this respect. but we ourselves had no aspirations regarding it.
The most magniﬁcent jewels Have been obtained without being sought or awaited. Peasants. Remained in a city Where he had a house built And enjoyed the desires of the ﬁve senses. lapis lazuli. but actually the Buddha inspired them also with the Mahayana. And we are joyful and ecstatic At having attained such an unprecedented experience. in this sutra he has taught only the single vehicle.Chapter IV
heirs of the Buddha from long ago. cows. If we had yearned for the superior teaching. We have all attained what we should attain as the heirs of the Buddha. agate. ﬂoats. He wandered around for more than ﬁfty years. then the Buddha would have taught the teachings of the Mahayana to us. sheep. “Now. spoke these verses: Today we have heard the Buddha’s words. pearls. in the past the Buddha reviled the śrāvakas—those who yearned for the inferior teaching—in the presence of the bodhisattvas. Yet. Suppose there were a young and inexperienced child Who left his father And ran away to a distant country. The Buddha has said That the śrāvakas will be able to become buddhas. His family built up a vast wealth of much gold. And his worried father looked for him everywhere. carriages. wanting to elaborate on the meaning of this further. The father. servants. Elephants.” Thereupon Mahākāśyapa. exhausted from searching for him. even though we only yearned for the inferior teaching. Mother-of-pearl.
. That is why we say that though we originally had no desire to seek the great treasure of the King of the Dharma it has now come to us unsought and unawaited. He earned interest through loans and deposits And had buyers and sellers Throughout all the other regions. horses. and other employees. silver.
Finally ended up at his father’s home.The Lotus Sutra
He was surrounded by thousands of Myriads of koṭis of people. He was emaciated from hunger. From one country to another. He was thus extremely wealthy And very powerful. Through his wanderings. Sometimes he obtained them. He increasingly worried about his son. He gradually reached the city Where his father lived. Always loved by the king. Who held him in awe. Seeking food and clothing. What should I do with the Various goods in my treasure houses? At that time the impoverished son Was going from town to town. There were many people Coming and going on different business. And deeply respected by the subjects And powerful families. Day and night he thought: Soon I will die. And yet as he grew older. At that time the wealthy man Was sitting within the gate
. And sometimes he did not. after having been employed At one place after another. And. And his body was covered with scabies. My foolish son has abandoned me For over ﬁfty years.
But sent his attendants To pursue him and bring him back. silver. The impoverished son saw his father. he ran away In search of a poor village Where he could ﬁnd employment. He thought to himself: If I stay here for long I will be harassed and coerced into working. Cried out. Though he recognized him he told no one. The wealthy man knew that his son’s thoughts
. Who was sitting on the lion seat. thinking: Since this man has seized me I shall certainly be killed. The impoverished son was terriﬁed. Some were counting gold. Thinking this.Chapter IV
On a lion seat. And some were settling the ﬁnances. He was surrounded by his attendants And guarded by his men. While others were keeping the accounts. sheltered by A huge jewel-covered canopy. At that time the wealthy man. Saw his son in the distance. In vain did I come here In search of food and clothing. He became intimidated And wondered why he had gone there. and jewels. and collapsed on the ground In confusion. Who was extremely wealthy and digniﬁed. He wondered if this man were a king Or someone of equal rank.
He further advised him. When he heard this The impoverished son was overjoyed And returned to sweep dung and clean houses. The wealthy man Constantly watched his son Through the window and thought That his son was foolish And willingly did menial things. of small stature And little dignity. He dispatched other men With squint eyes. holding a dung sweeper. at double your wages. Then the wealthy man Put on torn and ﬁlthy clothes. thick mats. saying sternly: You should work diligently. Given you sufficient food And warm. Went out to his son.
. And. And that he would not believe what he said. Nor believe that he was his father. Then using skillful means.The Lotus Sutra
Were humble and foolish. saying to them: Tell him: We will employ you To sweep dung. He approached his son Through this skillful means And said to him: Work hard! I have already increased your wages And given you more balm for your feet.
Kṣatriyas. And made him learn about All aspects of the ﬁnances. Silver. The wealthy man. I entrust to him all the houses and men That I possess. Let him become involved In the family business. Yet the impoverished son still lived In a thatched hut outside the gate. He showed him the gold. The son thought:
. He assembled the king. ministers. He left me and stayed away For ﬁfty years. He informed this great assembly. And.Chapter IV
Then he gently added: I will treat you like my son. and relatives. I ended up staying here. The father knew that his son Was gradually becoming more noble. and crystal. thinking That these things were not his own. pearls. householders. They are all at his disposal. And. Long ago I lost my son in a certain city And. wanting to give him his fortune. saying: This is my son. after twenty years had passed. Gradually gave him freedom of the house. And considered himself poor. Twenty years have already passed Since I saw my son return here. after wandering around in search of him. being wise.
And many ﬁgures of speech. Accepting the Buddha’s teaching.The Lotus Sutra
Long ago I was poor and of lowly aspiration. But did not expound it for ourselves. Using various explanations and illustrations. I am overjoyed at having obtained Such an unprecedented experience! The Buddha is also like this. Now at my father’s place I have obtained an immense fortune Of such things as precious jewels and houses. Just as the impoverished son Who. And practiced diligently.
. after approaching his father. The Buddha told us to teach that Those who practiced the highest path Would be able to become buddhas. He knew that we yearned for the inferior teaching. We have explained the essence Of the treasured teaching of the buddhas Only for the sake of the bodhisattvas. The buddhas instantly made their predictions saying: You will all be able to become buddhas in the future. That we had achieved the inferior vehicle. Contemplated day and night. The heirs of the Buddha Heard the teachings from us. Yet he did tell us that we had attained The stage of noncorruption. So he never taught us That we should become buddhas. And that we were the disciples of the śrāvaka vehicle. We explained the highest path For the great bodhisattvas.
we ourselves thought. So. Why is this? Because although we thought thus: Every existence is quiescent. bearing our last bodies. We were led and inspired by the buddhas So that our attainment of the path was not in vain. although we explained the treasure house Of the teaching of the buddhas. We understood only this And did not think there was anything else. That this was the ultimate goal. Neither produced nor extinguished. Furthermore. Neither large nor small. We never aspired to it. And.
Learned of various things Yet did not want them. We felt no eagerness. Even if we heard About the pure buddha lands And leading and inspiring sentient beings. After practicing the teaching Of emptiness day and night. Abided in the nirvana with residue. We never rejoiced in it. Incorrupted and unconditioned. Neither did we aspire to it. With regard to the Dharma itself. We thought that we had ourselves attained nirvana And considered this enough. We were able to shake off The suffering of the triple world. For days and nights we neither craved for Nor were attached to the wisdom of the buddhas.
And only then taught us the great wisdom. Although we have expounded The teaching of the bodhisattvas To the heirs of the Buddha To seek the buddha path. Because he knew our minds The Leader turned away from us. Thus today we have obtained An unprecedented experience. And only then entrusted his entire fortune to him. Just as the wealthy man. He has manifested marvelous things But perceiving that we were content With lowly aspirations. The fact that we have now spontaneously obtained What we had not longed for Is just like the impoverished son Who obtained innumerable jewels. knowing that his son was of lowly aspiration.
. We never longed for this teaching. At ﬁrst he did not arouse our zeal With the explanation that there exists Real proﬁt in the teaching. Broadened his son’s mind using The power of skillful means.The Lotus Sutra
And we have already been able To pass on the beneﬁts We received from the Buddha. O Bhagavat! We have now obtained the path and its fruit And have obtained pure sight Into the incorruptible Dharma. The Buddha is also exactly like this. Who. He brought control to our minds using The power of skillful means.
humans. Who can repay him for it Even in immeasurable koṭis of kalpas! Even if one were to serve him With one’s hands and feet. And give all kinds of offerings. One could not repay him. Even if one were to bear him On one’s head and shoulders Out of deep respect. various medicines. The Bhagavat.
. For a long time we have practiced The pure path of discipline and integrity Based on the teaching of the Dharma King. māras. One could not repay him. Today for the ﬁrst time We have obtained the results. Uncountable jeweled garments. Bow one’s head in reverence. Beddings. for as many kalpas As there are sands in the Ganges River. And now we have attained The supreme fruit of noncorruption.” We are now real arhats and shall be revered Among the devas.Chapter IV
For a long while we have maintained The pure conduct of the Buddha. We are now real śrāvakas And cause everyone to hear the words “buddha path. Famed sandalwood from Mount Oxhead. And various precious jewels. the Great Benefactor. Beneﬁts us with marvelous things By his inspiration and compassion. Or even if one were to honor him With delicious food. and Brahmas In all the worlds.
They are patient in all matters. Spreading jeweled clothing and other such things For as many kalpas as there are sands in the Ganges River. inconceivable great transcendent powers. They are the Kings of the Dharma.The Lotus Sutra
Or by building temples. Considering this in various ways And understanding the distinctions completely. According to what is appropriate to them.
. Who are attached to tangible things. The buddhas teach the single path. For the sake of the humble ones. immeasurable. One could not repay him. They teach the common people. Judging from the roots of good merit That sentient beings have planted in former lives. The buddhas perceive who are mature And who are not. According to what is appropriate to them. Limitless. Explaining it as three In accordance with what is appropriate. Without depravities and unconditioned. All of the buddhas having attained Complete mastery over the Dharma. Perceive the various desires and intentions Of sentient beings and explain the teachings With innumerable illustrations. The buddhas have marvelous.
Thereupon the Bhagavat addressed Mahākāśyapa and other great disciples saying: “Splendid! Splendid! O Kāśyapa! You have skillfully explained the real merit of the Tathāgata. and the rain falling from the same cloud makes them grow according to the nature of their various seeds. medium. unlimited. and large roots. humans. stems. and herbs. shrubs. He appears in this world like a great overspreading cloud. He completely understands all teachings and displays omniscience to all sentient beings. and incalculable merits. valleys. trees. mediocre. just as the great cloud thoroughly covers the great manifold cosmos. moistening the small. branches. “O Kāśyapa! You should know that the Tathāgata is the king of all the teaching. perceiving all with no obstructions. Dense clouds thoroughly cover this great manifold cosmos and rain falls at the same time everywhere. rivers. The Tathāgata has immeasurable. Thus even in a period of immeasurable koṭis of kalpas you will never fully be able to explain all of his merits. He declares to the assembly:
. Flowers blossom in the same place and fruit ripens in the same place moistened by the same rain. “The Tathāgata perceives the goal of all teachings and knows the underlying mental disposition of all sentient beings. “O Kāśyapa! You should know that the Tathāgata is exactly like this. shrubs. yet there are differences among these grasses and trees. What he teaches is never false. or inferior. His great voice resounds over the devas. trees. “The sizes of all the trees depend on whether their capacities are superior. It is exactly as you have said. He explains all the teaching using his wisdom and skillful means and what he teaches leads everyone to the stage of omniscience. and plains where many kinds of grasses. and leaves of all the grasses. and asuras in the world. “O Kāśyapa! Suppose in the great manifold cosmos there are mountains. and herbs of different names and colors grow.
The Lotus Sutra
I am the Tathāgata.
. “Having heard his teaching. and recite the teachings of the Tathāgata and practice it accordingly will nevertheless not perceive the merit that they have obtained. think. the Tathāgata teaches the Dharma of one aspect and character. “At that time innumerable thousands of myriads of koṭis of sentient beings approach the Buddha and listen to his teaching. and capacity of sentient beings. All of you devas. I cause those to obtain nirvana who have not yet obtained it. Knower of the World. Only the Tathāgata exactly perceives and knows without obstructions the various states in which sentient beings reside. “Those sentient beings who hear. I enlighten those who have not been enlightened and bring calm to those who have not been calmed. think. trees. dispassion. Arhat. the character of liberation. what teachings they contemplate. hold. Perfect in Knowledge and Conduct. Completely Enlightened. perceiving the faculties of sentient beings—whether they are sharp or dull. Teacher of Devas and Humans. Then the Tathāgata. how they contemplate. the One who discloses the path and explains it. disposition. Unsurpassed. Tamer of Humans. I am the one who knows the present and future worlds exactly as they are. the All-Seer. and practice. shrubs. Well-Departed. and practice. I am the All-Knower. “Why is this? Only the Tathāgata knows the seed. Buddha. character. Having already heard the teaching they will become free from obstructions and be able to gradually enter the path to the Dharma according to their capacities. Only he knows what they contemplate. I set free those who have not been freed. and practice. whose seeds are watered and which grow according to their capacities. and asuras! Come and listen to my teachings. and what teaching they obtain through what teaching. diligent or idle—explains the teachings according to their capacities in a variety of immeasurable ways. think. humans. Bhagavat. and cessation which ultimately leads to omniscience. “Just like the great cloud that rains upon all the grasses. Through this they will receive peace of mind and be able to hear the teaching. and herbs. gladdening and beneﬁting them all. that is to say. the Knower of the Path. all of these beings are at peace in this world and are born into a good existence in the future.
and eternal tranquility which ultimately leads to emptiness. whether they are superior. And enables them to attain the correct perspective By using various illustrations. the Tathāgata teaches According to the capacities of sentient beings. shrubs. dispassion. O Kāśyapa. “The Buddha knows this and perceives the aspirations of sentient beings.Chapter V
“It is just like the grasses. in order to protect them. you should know
. is difficult to understand and difficult to know. O Kāśyapa. “O Kāśyapa! It is a rare thing that all of you know that the Tathāgata teaches according to your capacities and that you believe and accept it. Those who are wise Will be well convinced when they hear it. For this reason. trees. according to what is appropriate to sentient beings. and herbs that do not know their own natures. And his wisdom is profound. he does not immediately teach omniscience. wanting to elaborate on the meaning of this further. complete nirvana. spoke these verses: The King of the Dharma. mediocre. cessation. the character of liberation. Appears in the world And keeping in mind the aspirations of sentient beings Teaches the Dharma in various ways According to the wishes of sentient beings. The Tathāgata is greatly distinguished. He has been silent for a long time And intentionally has not taught the essential in haste. or inferior. Yet the Tathāgata knows the teachings of one aspect and character. “Why is this? Because the Dharma taught by all the Buddha Bhagavats. That is why. The destroyer of delusive existence.” Thereupon the Bhagavat. Those who are not wise will have doubts And remain confused for a long time.
and ﬂowers Are all freshened by the same rain. medium. and shrubs Each according to their capacities. The sound of its thunder shakes the earth afar And gladdens the people.The Lotus Sutra
That it is as if a great cloud Arises in the world And covers everything. characteristics. Out of this cloud the same rain Waters these grasses. This beneﬁcent cloud contains moisture And bright lightning ﬂashes from it. He appears in the world As a great cloud
. Everywhere. although receiving the same moisture. seedlings. It conceals the sun And cools the earth. All kinds of crops. The luster and colors of the roots. Are all watered and completely nourished by the rain. herbs. and grapes Growing in the depths of the mountains. and natures. Each of these. In rivers and in precipitous valleys. sugarcane. small. Branches. equal. leaves. and immeasurable The rain pours down and moistens the earth. stems. The dry earth is moistened everywhere And the herbs and trees grow up thickly. trees. All the trees. large and small trees. or large Are able to grow in accordance with their capacities. As if it could be touched. Reaches a greater or lesser size In accordance with their different Dispositions. The spreading cloud hangs so low. The Buddha is exactly like this. Grasses.
Nor do I have either love or hate.Chapter V
Which covers everything universally. all of you. So. I appear in this world To bring peace of mind to sentient beings And to teach the Dharma of immortality To the great assembly. Always making the Mahayana The subject of my illustrations. The Great Seer. For me there is no this or that. listen carefully! Come. I have no attachments and make no distinctions. Worldly happiness. and the joy of nirvana. and regard all as equal. Once appearing in this world He illuminates and explains The essence of the teachings For the sake of sentient beings. I cause everyone to be rid of suffering And attain ease of heart. devas and humans. expounds this To the assembly of all the devas and humans. the Bhagavat. the Best of Humans. And so always teach the Dharma equally to all. I appear in the world to nourish sentient beings Just as the great cloud Moistens all the withered trees. I have no feelings of like or dislike. And teach the same thing to one person
. I see everywhere. This Dharma has a single ﬂavor Of liberation and nirvana. I am the Tathāgata. And look at the Highest One! I am the Bhagavat. I expound its meaning with the same subtle voice. No one is equal to me.
I tirelessly pour down the rain of the Dharma Equally on those who are noble or humble. Śakra. I never tire of satisfying the world. Those who seek the stage Of the Bhagavat. noble emperors. who keep or break the precepts. and Have attained the three sciences. Who are able to attain nirvana. And practice persistence and meditation. Going or coming. I always teach the Dharma and nothing else. right or wrong views. Have the six transcendent powers. Are like the small trees. Sharp or dull faculties. Who always cultivate compassion within themselves And know deﬁnitely without a doubt That they will become buddhas.The Lotus Sutra
As I teach to everyone else. Those who know the incorruptible Dharma. Who have good or bad conduct. Devas.
. thinking that They will become buddhas. Are like the large herbs. Those who live alone in mountain forests Always practicing meditation. and Brahma kings Are like the small herbs. All sentient beings who hear my teaching Dwell in various stages. The heirs of the buddhas Who concentrate on the path of the Buddha. Superior or inferior. Those living among humans. sitting or standing. Just like the rain that gives nourishment universally. According to their power to understand. and Who attain the enlightenment of the pratyekabuddhas Are like the medium-sized herbs.
using skillful means And explains it with various explanations. in their last bodies.Chapter V
Those who are comfortable with transcendent powers. Who. And the sentient beings Practice the Dharma of one ﬂavor According to their capacities. Reaching either a greater or lesser size. Are just like the ﬂourishing herbs. Just as the grasses and trees Each differently absorb the rain. The śrāvakas and pratyekabuddhas Living in mountain forests. Anyone who practices it little by little Obtains the fruit of the path.
. Fulﬁlling the world. The sentient beings accept it According to their different capacities. The teaching of the buddhas Is always of one ﬂavor And fulﬁlls the entire world. herbs. and trees Flourish in accordance with their capacities. Just as the shrubs. The Buddha’s equal teaching Is like the rain of one ﬂavor. The Buddha reveals the single teaching With illustrations. Are the bodhisattvas Who are like the large trees. Who turn the irreversible wheel [of the Dharma] And save innumerable hundreds Of thousands of koṭis of sentient beings. I pour down the rain of the Dharma. And yet it is just a drop in the ocean Compared to the Buddha’s wisdom. Hear the Dharma and attain its fruit.
So that each attains its fruits. Attain transcendent powers.The Lotus Sutra
The bodhisattvas who are ﬁrm in wisdom. And save sentient beings By emitting innumerable rays of light. Listen to the teaching regarding the emptiness Of every existence with great joy. And if you practice step by step. O Kāśyapa. I will now teach the highest truth for your sake: There are no śrāvakas who attain nirvana. You will all become buddhas. And seek the highest vehicle. What you practice is the bodhisattva path. The Dharma that the Buddha teaches Is just like the great cloud that enriches human ﬂowers With the rain of one ﬂavor. Who completely understand the triple world. O Kāśyapa! You should know that I reveal the buddha path Using various explanations and illustrations And that this is my skillful means. Are just like the ﬂourishing large trees. All of the buddhas are just like this. Those who abide in meditation.
. In this way. Are just like the ﬂourishing small trees.
spoke these verses: I tell you. The earth will be level without irregularities. and he will extensively expound the immeasurable great teachings of these buddhas. or hills. wanting to explain the meaning of this further. The lifespan of this buddha will be twelve intermediate kalpas. In his last body he will become a buddha called Raśmiprabhāsa. Golden cords will line the borders of these roads. Arhat. thorns. O monks. Bhagavat. The earth will be made of lapis lazuli with jeweled trees in rows. Tamer of Humans. That I see with the buddha-eye That Kāśyapa in the future Will become a buddha
. respect. Completely Enlightened. he addressed the great assembly. All malice will be far removed. “His world will be called Avabhāsaprāpta in the kalpa called Mahāvyūha. and even though Māra and his minions will be there. a Tathāgata. they will all protect the Buddha-Dharma. Well-Departed. Perfect in Knowledge and Conduct. Mahākāśyapa. veneration. after the Bhagavat had spoken these verses. in the future will be able to meet three hundred myriads of koṭis of Buddha Bhagavats to whom he will pay homage. Teacher of Devas and Humans. excrement.” Thereupon the Bhagavat. “In his world there will be immeasurable thousands of koṭis of bodhisattvas as well as innumerable śrāvakas. Buddha. The True Dharma will last in the world for twenty intermediate kalpas and the Semblance Dharma will also last for twenty intermediate kalpas. which will be scattered with precious ﬂowers. and praise. “His world will be adorned and there will be no dirt. or other impurities. and everywhere will be pure. proclaiming: “This disciple of mine. Knower of the World. Unsurpassed. hollows.Chapter VI
At that time. shards.
And who will preserve the sutras of the Mahayana Taught by the buddhas. Bearing their last bodies. And many jeweled trees will be in rows Along roads bordered with golden cords. Having offered respect to the highest and best of humans And having completely grasped the ultimate wisdom. His land will be pure. Their number will be impossible to calculate Even with the divine eye. Various wonderful things Will adorn this earth. Will also be unreckonable. Heirs of the Dharma King. Be versed in transcendent powers. The earth will be made of lapis lazuli. There will be an incalculable number Of bodhisattvas there Who will have the power of self-control. Which will be level Without hills or hollows. And many beautiful ﬂowers Will be strewn about.
. The lifespan of this buddha Will be twelve intermediate kalpas. Seeking for the wisdom of the buddhas. He will become a buddha while in his last body.The Lotus Sutra
After innumerable kalpas have passed. In the future he will meet and pay homage To three hundred myriads of koṭis of Buddha Bhagavats And practice the pure path of discipline and integrity. free from corruption. The multitude of śrāvakas. The air will be always ﬁlled With a pleasant fragrance. And those who see it will be gladdened.
being instructed by the king. Although we hear the Buddha’s voice Saying that we will become buddhas. It is as though someone coming From a country suffering from famine Were suddenly to ﬁnd A great king’s feast spread before him. never turning their eyes from him. and with palms pressed together they attentively gazed at the Bhagavat. He dares at last to do so. They immediately spoke these verses in unison: O Bhagavat. knowing the depths of our hearts. We are exactly like this. You give us your predictions. We still have doubt in our minds
. And so we had no knowledge of the way To obtain the highest wisdom of the Buddha.Chapter VI
The True Dharma will last in the world For twenty intermediate kalpas. If. Great Hero! O King of the Dharma of the Śākyas! Bestow the Buddha’s words upon us Out of your compassion for us. Thus will things be with The Bhagavat Raśmiprabhāsa. and Mahākātyāyana were all charged with excitement. At that time Mahāmaudgalyāyana. And the Semblance Dharma will also last For twenty intermediate kalpas. Yet is stricken with doubt And does not venture to eat. Until. Subhūti. It will be like cooling our fevers By sprinkling us with the Dharma of immortality. We have been constantly thinking About the faults of the inferior vehicle.
Teacher of Devas and Humans. Well-Departed. “The people in this world will all live in wonderful towers with jeweled terraces. thorns. Completely Enlightened. knowing what lay in the thoughts of the great disciples. Tamer of Humans. teaching the Dharma for the multitude. venerate. And so we entreat you to bestow Upon us your predictions. and he will save incalculable bodhisattvas and śrāvakas. The land will be even and the earth will be made of crystal and adorned with jeweled trees.” Thereupon the Bhagavat. pebbles. Then the Bhagavat. beyond calculation and metaphor. Bhagavat. Perfect in Knowledge and Conduct. “The lifespan of this buddha will be twelve intermediate kalpas. The śrāvakas. wanting to explain the meaning of this further. and pay homage to three hundred myriads of koṭis of nayutas of buddhas. Knower of the World. the Great Hero. Unsurpassed. The earth will be covered with precious ﬂowers and will be everywhere pure. and complete the bodhisattva path. In his last body he will become a buddha called Yaśasketu. the disciples there will be innumerable and limitless. It will be without pits. addressed the monks saying: “This Subhūti in the future will meet. Buddha. As though to starving people Waiting for permission to eat. praise. and there will also be innumerable thousands of myriads of koṭis of nayutas of bodhisattvas. The True Dharma will last in the world for twenty intermediate kalpas and the Semblance Dharma will also last for twenty intermediate kalpas. This Buddha will always dwell in the air. a Tathāgata. “His land will be called Ratnasaṃbhava in the kalpa called Ratnāvabhāsa. Arhat. Always wants to put the world at ease. spoke these verses:
. respect. and he will always practice the pure path of discipline and integrity. or the ﬁlth of excrement. If we receive the Buddha’s prediction It will immediately put us at ease.The Lotus Sutra
As if we dare not eat the meal. The Bhagavat.
He will attain the thirty-two marks In his last body. Who turn the irreversible wheel [of the Dharma]. There the Buddha will bring Incalculable sentient beings to enlightenment. Unthinkable. This world will always Be graced with bodhisattvas. And the six transcendent powers. He will pay homage to innumerable Myriads of koṭis of buddhas. He will gradually come to complete the great path. You should attentively listen To what I have to say. My great disciple Subhūti Will become a buddha called Yaśasketu.
. The Buddha will expound the Dharma And reveal immeasurable. And his form will be ﬁne and beautiful Just like a jeweled mountain. Of the sentient beings who see it There will be none who do not rejoice. There will also be Incalculable numbers of śrāvakas. In the midst of his Dharma There will be many bodhisattvas With keen faculties. And have great dignity and virtue. His buddha world will be ultimately pure. transcendent powers. And.Chapter VI
O monks! I shall now make something known to you. All of them will have perfected the three sciences. Will abide in the eight liberations. All the devas and humans. following the Buddha’s practice.
and pay homage to eight thousand koṭis of buddhas with offerings. canopies. “The lifespan of this buddha will be twelve intermediate kalpas. Teacher of Devas and Humans. mother-of-pearl. a Tathāgata. “After this he will also pay homage to two myriads of koṭis of buddhas in exactly the same way and. he will erect stupas. burning incense. There will be many devas and humans. having done so. Tamer of Humans. and rubies. The True Dharma will last in the world For twenty intermediate kalpas. These stupas will all be constructed of the seven precious treasures—gold. Arhat. Well-Departed. ﬂags. “There will be none of the four troubled states of being. Buddha. Knower of the World. agate. Unsurpassed. The roads will be bordered with golden cords and beautiful ﬂowers will cover the earth. and immeasurable myriads of koṭis of śrāvakas and bodhisattvas will grace this world.The Lotus Sutra
As numerous as the sands of the Ganges River. After the parinirvāṇas of these buddhas. each of which will be one thousand yojanas in height and ﬁve hundred yojanas in both width and depth. And the Semblance Dharma will also last For twenty intermediate kalpas. It will be pure everywhere and those who see it will rejoice. namely the hells. The True Dharma will last in the world for twenty intermediate kalpas and the Semblance Dharma will also last for twenty intermediate kalpas. He will pay homage to these stupas with many ﬂowers and necklaces. Perfect in Knowledge and Conduct.”
. pearls. The lifespan of this buddha Will be twelve intermediate kalpas. animals. “His land will be level. fragrant ointments. Bhagavat. he will perfect the bodhisattva path and become a buddha called Jāmbūnadābhāsa. Completely Enlightened. lapis lazuli. Will listen to the Buddha’s words With palms pressed together. and asuras. The earth will be made of crystal and it will be adorned with jeweled trees. scented powders. Thereupon the Bhagavat addressed the monks. hungry ghosts. and banners. respect. saying: “I will now tell you that this Mahākātyāyana in the future will honor. silver.
he will erect stupas. and rubies. uncountable Bodhisattvas and śrāvakas gracing this world. This Kātyāyana Will pay homage to the buddhas With various wonderful offerings. There will be innumerable. and pay homage to eight thousand buddhas with various offerings. agate. These stupas will be constructed with the seven precious treasures— gold. In his last body He will attain the wisdom of the Buddha And will achieve complete enlightenment. Who have shaken free from every state of being. wanting to explain the meaning of this further. lapis lazuli. So this buddha Will be called Jāmbūnadābhāsa. spoke these verses: O monks.Chapter VI
At that time the Bhagavat. There is nothing that surpasses This Buddha’s ray of light. He will erect stupas constructed Of the seven precious treasures And offer respect to their relics With ﬂowers and incense. and after the parinirvāṇas of these buddhas. Thereupon the Bhagavat again addressed the assembly saying: “I will now tell you that this Mahāmaudgalyāyana will respect. pearls. listen carefully! What I shall say Is nothing but the truth. He will be venerated in the ten directions. He will
. venerate. silver. His world will be pure And he will save incalculable Myriads of koṭis of sentient beings. After the parinirvāṇas of those buddhas. mother-of-pearl. each of which will be one thousand yojanas in height and ﬁve hundred yojanas in both depth and width.
For the sake of the buddha path He will pay them homage and respect them. canopies. scented powders. Teacher of Devas and Humans. He will pay homage to These stupas of the buddhas
. Unsurpassed. After the parinirvāṇas of these buddhas He will erect stupas Constructed with the seven precious treasures On which golden banners Will be long displayed. It will be pure everywhere and those who see it will rejoice. Arhat. Having abandoned this body.The Lotus Sutra
offer them various ﬂowers. adorned with jeweled trees. Will meet eight thousand and then two hundred Myriads of koṭis of Buddha Bhagavats. Knower of the World. Completely Enlightened. “The lifespan of this buddha will be twenty-four intermediate kalpas. Perfect in Knowledge and Conduct. and banners. necklaces. He will uphold the Buddha-Dharma For immeasurable kalpas. Buddha. The land will be level. wanting to elaborate on this meaning. fragrant ointments. There will be many devas and humans. Tamer of Humans. and will become a buddha called Tamālapatracandanagandha. innumerable bodhisattvas. Mahāmaudgalyāyana. ﬂags. burning incense. a Tathāgata. The True Dharma will last in this world for forty intermediate kalpas and the Semblance Dharma will also last for forty intermediate kalpas. And always practice holy conduct (brahmacarya) Of discipline and integrity In the presence of these buddhas. “His world will be called Mano’bhirāma in the kalpa called Ratiprapūrṇa. “After this he will pay homage to two hundred myriads of koṭis of buddhas in exactly the same way. spoke these verses:
This disciple of mine. Bhagavat.” Then the Bhagavat. The earth will be made of crystal. and strewn with ﬂowers of pearls. Well-Departed. and śrāvakas.
And the Semblance Dharma Will also be like this. There will be countless śrāvakas. And have great dignity and virtue. There will be innumerable bodhisattvas. In the future they will all become buddhas. All of you. And six transcendent powers. Who are endowed with dignity and virtue. The lifespan of this buddha Will be twenty-four intermediate kalpas. incense. All of my disciples. Five hundred in number. As numerous as the sands of the Ganges River.Chapter VI
With ﬂowers. and music. He will always expound the buddha path For the sake of devas and humans. who will never turn away From the wisdom of the buddhas. I will now explain the relationships That you and I have formed in past lives. In a land called Mano’bhirāma. Will also receive my prediction. Who will have perfected the three sciences. Resolute and persevering. listen carefully!
. After having mastered The bodhisattva path step by step. After the parinirvāṇa of this buddha The True Dharma will last For forty intermediate kalpas. He will become a buddha Called Tamālapatracandanagandha.
an Arhat. “O monks. and through the power of the Tathāgata’s wisdom and insight. I can see his distant past. Perfect in Knowledge and Conduct. where he let fall a single particle of ink.” “O monks! Suppose that all the worlds this man passed through. Teacher of Devas and Humans. inconceivable. Immeasurable kalpas ago. limitless. and he continued in this way until he had completely used all the ink. incalculable hundreds of thousands of myriads of koṭis of kalpas. and one speck of this dust were equal to one kalpa. incalculable kalpas ago. Knower of the World. he let fall another particle. “What do you think about this? Do you think that a mathematician or a mathematician’s pupil would be able to count those worlds to the last particle or not?” “O Bhagavat! No. Well-Departed. “After passing through another thousand worlds. saying: “Once upon a time. were all ground into dust.
. the size of a speck of dust. there was a buddha called Mahābhijñājñānābhibhū Tathāgata. whether letting fall a particle or not. Buddha. and he were to then pass through a thousand worlds to the east. The time since the parinirvāṇa of this buddha surpasses this number by immeasurable. Tamer of Humans. it has been an extremely long time since this buddha entered nirvana. limitless. Suppose there were a man who ground the earth of the entire great manifold cosmos into powdered ink.Chapter VII
The Apparitional City
The Buddha addressed the monks. Completely Enlightened. immeasurable. Unsurpassed. they could not. wanting to elaborate on the meaning of this further. spoke these verses: I recall that in the past.” Thereupon the Bhagavat. His land was called Susaṃbhavā in the kalpa called Mahārūpa. as if it were today. Bhagavat.
He let fall one particle of ink. The Buddha addressed the monks. he tried to obtain highest. the most honored among two-legged beings. When that buddha was seated on the terrace of enlightenment after having defeated Māra’s army. So incalculable has this number of kalpas been. saying: “The lifespan of this buddha Mahābhijñājñānābhibhū was ﬁve hundred and forty myriads of koṭis of nayutas of kalpas. With the Tathāgata’s unobstructed wisdom. Were to be ground into specks of dust. complete enlightenment. Suppose there was a man Who vigorously ground up in its entirety The earth of the great manifold cosmos And turned it all to powdered ink. Called Mahābhijñājñānābhibhū. you should know That with the knowledge of the Buddha. And one speck of dust were equal to a single kalpa. In this way.The Lotus Sutra
There was a buddha.
. After passing through one thousand worlds. O monks. Which is pure and subtle. If all these worlds. I know of these bodhisattvas and śrāvakas And the parinirvāṇa of this buddha. Their number would be surpassed By the number of kalpas That have passed since that buddha’s parinirvāṇa. Incorrupted and without obstructions. And in this way He continued to let fall particles Until he had used up all the ink. yet the Dharma of the buddhas did not appear to him. even after having sat cross-legged for one to ten intermediate kalpas. I perceive what happened immeasurable kalpas ago. Those where he let fall a particle And those where he did not. It is as if I see his parinirvāṇa today.
How wonderful! There is nothing more auspicious!
. complete enlightenment on that seat. all the Brahmas rained down various heavenly ﬂowers for a hundred yojanas around. “This Buddha had had sixteen children before he renounced household life. “O monks! The Dharma of the buddhas appeared to the Buddha Mahābhijñājñānābhibhū after ten intermediate kalpas had passed. Finally became a buddha. After immeasurable koṭis of kalpas And perfecting all the vows. they gazed at the Bhagavat and spoke these verses: The Bhagavat of great. raining down these ﬂowers continuously until his parinirvāṇa. As soon as the Buddha sat on this seat. complete enlightenment. for this buddha was to attain highest. and pay homage and respect. They came up to him and bowed until their foreheads touched his feet. Weeping sad tears. The eldest child was called Jñānākara. they all wanted to approach the Tathāgata Mahābhijñājñānābhibhū. The devas of the four quarters constantly struck heavenly drums to honor the Buddha. virtuous dignity. Each child had various kinds of rare toys. periodically a fragrant breeze would blow away the withered ﬂowers and they would rain down fresh ones. the Dharma of the buddhas still did not appear to him.Chapter VII
undisturbed in body and mind. honor. “In this way they unceasingly paid homage to the Buddha for a full ten intermediate kalpas. and then circled around him. their mothers saw them off. Their grandfather. they all put aside their toys and set out for where the Buddha was. After hearing about their father’s attainment of highest. In order to bring sentient beings to the path. Attentively. and in the same way all the other devas made divine music for a full ten intermediate kalpas until his parinirvāṇa. complete enlightenment. along with a hundred ministers and hundreds of thousands of myriads of koṭis of people. and he attained highest. “When they arrived at the terrace of enlightenment. went with them. with palms pressed together. “At that time a group of thirty-three devas ﬁrst prepared for that buddha a lion seat one yojana in height under the bodhi tree. the wheel-turning sage king. and praise him.
His mind was always calm and never distracted. eternal tranquility. And is ﬁrmly established In the incorruptible Dharma. saying:
O Bhagavat. Now the Buddha has attained the highest. “At that time the sixteen princes. ever suffering. He has attained ultimate. They never hear the Buddha’s name. Are blind and without a teacher. The One Who Has No Equal. Those in the troubled states of being daily increase While the devas decrease. Sentient beings. and incorruptible Dharma. teach the Dharma! Put all the devas and people at ease and beneﬁt them through your compassion! “They spoke further in verse. Ignorant of the way to seek liberation. We receive beneﬁt and celebrate With great joy. Serene. Who has serenely attained the buddha path. Therefore we all bow and pay homage To the highest Lord. Shall obtain the greatest beneﬁt. requested that the Bhagavat turn the wheel of the Dharma. saying: O Hero of the World. They are unaware of the path that leads To the extinction of suffering.The Lotus Sutra
The Bhagavat is truly extraordinary! He sat tranquil for ten intermediate kalpas With his body and limbs immobile.
. Now seeing the Bhagavat. From one blind state to the next. Thus we and the devas and humans. having praised the Buddha in verse.
saying: “When the Buddha Mahābhijñājñānābhibhū attained highest. What has caused this phenomenon?
. The Bhagavat knows The deep-seated intentions of sentient beings And the paths they practice. where the rays of the sun and moon had been unable to penetrate. also quaked in six ways. So can the other sentient beings. those worlds from the heavenly palaces up to the palaces of the Brahmas. being wholly aware Of their positive intentions. “At that time the palaces of Brahmas in the ﬁve hundred myriads of koṭis of worlds in the east were illuminated twice as brightly as usual. The dark places between the worlds. were brightly illuminated. The sentient beings there were able to see each other and said: How is it possible that sentient beings have suddenly appeared here? “Moreover. Turn the highest wheel of the Dharma. The Buddha addressed the monks. May the Bhagavat. ﬁve hundred myriads of koṭis of buddha worlds in each of the ten directions quaked in six ways.Chapter VII
Who is adorned with a hundred merits. The great Brahmas each thought: The palaces are illuminated now as never before. And has attained the highest wisdom! We entreat you to teach For the sake of the world. and past deeds. As well as the power of their wisdom. Accumulated merits. If we can become buddhas. And bring us and all the other Sentient beings to the path. ﬁlling the worlds with a radiance that surpassed the light of the devas. Illuminate and reveal this wisdom So that we may attain it. complete enlightenment. The great ray of light shone everywhere.
They also paid homage to the Buddha’s bodhi tree. Has a deva of great merit been born. The Great Teacher of Devas and Humans
. which was ten yojanas in height. carrying heavenly ﬂowers in their robes. They also saw the sixteen princes requesting the Buddha to turn the wheel of the Dharma. nāga kings. gandharvas. Then the great Brahmas bowed until their foreheads touched the Buddha’s feet and then circled around him one hundred thousand times. They scattered heavenly ﬂowers on the Buddha. sitting on the lion seat under the bodhi tree. Is extremely difficult to meet. they presented their palaces to the Buddha. and mahoragas. He is endowed with immeasurable qualities And seeks to protect all. and beneﬁt us through your compassion! “Then the great Brahmas spoke these verses wholeheartedly and in unison before the Buddha: The Bhagavat.The Lotus Sutra
“At that time all of the great Brahmas approached each other to discuss this matter. In that assembly there was a great Brahma called Sarvasattvatrātar who spoke to the assembly of Brahmas in verse. He was respectfully surrounded by humans and such nonhumans as devas. saying: Please accept the palaces we now offer you. kiṃnaras. saying: This illumination of our palaces Has never occurred before! Let us ﬁnd out The reason for this! This great ray of light Has illuminated the ten directions. who is truly extraordinary. and the ﬂowers they scattered were piled as high as Mount Sumeru. Or has a buddha appeared in the world? “Then the great Brahmas of the hundred myriads of koṭis of worlds went toward the west with their palaces to enquire about this phenomenon. Having reverently offered him ﬂowers. They saw the Tathāgata Mahābhijñājñānābhibhū on the terrace of enlightenment.
the most honored among two-legged beings! We entreat you to expound the Dharma And bring the suffering beings to the path Through the power of your great compassion. “Furthermore. who have come from Five hundreds of myriads of koṭis of worlds. All of us. the great Brahmas in the ﬁve hundred myriads of koṭis of worlds in the southeast saw their palaces illuminated with a ray of light that had never occurred before. Have given up the pleasure of deep meditation In order to pay homage to the Buddha. they were struck with wonder. At that time there was a great Brahma called Adhimātrakāruṇika. and guide sentient beings to it. “Then the great Brahmas attentively spoke these verses in unison: O Hero of the World.Chapter VII
Feels compassion for the world And causes all sentient beings In the ten directions To be universally beneﬁted. the great Brahmas each said this: O Bhagavat! We entreat you to turn the wheel of the Dharma. having praised the Buddha in verse. To the Bhagavat we now present our palaces. Which the merits of our previous lives Have caused to be completely adorned. O monks. They assembled to discuss this matter. Please accept them through your compassion! “Thereupon. He spoke to the assembly of Brahmas in verse saying: What is the reason That this phenomenon has appeared?
. open the path to nirvana. Joyful and ecstatic. “Then the Tathāgata Mahābhijñājñānābhibhū silently consented.
and the ﬂowers they scattered were piled up as high as Mount Sumeru. Has a deva of great merit been born. Possibly a buddha has appeared in the world To save suffering sentient beings. He was respectfully surrounded by humans and such nonhumans as devas. We should seek thoroughly for its source. “Then all the Brahmas bowed until their foreheads touched the Buddha’s feet and then circled around him one hundred thousand times. They also saw the sixteen princes requesting the Buddha to turn the wheel of the Dharma. kiṃnaras. they presented their palaces to him. They also paid homage to the Buddha’s bodhi tree. carrying heavenly ﬂowers in their robes. Having reverently offered the Buddha ﬂowers. “Thereupon ﬁve hundred myriads of koṭis of great Brahmas went toward the northwest with their palaces. sitting on the lion seat under the bodhi tree. Even if we have to pass Through thousands of myriads of koṭis of worlds. Deva of Devas! We now bow to the one Whose voice is as beautiful as the kalaviṅka bird’s
. We should seek together for the source of this light. gandharvas. Or has a buddha appeared in the world? Since we have never seen such a phenomenon. They scattered heavenly ﬂowers on the Buddha.The Lotus Sutra
Even since the olden times. to enquire about this phenomenon. and mahoragas. This illumination of all of our palaces Is without precedent. They saw the Tathāgata Mahābhijñājñānābhibhū on the terrace of enlightenment. nāga kings. saying: Please accept the palaces we now offer you and beneﬁt us through your compassion! “Then the great Brahmas spoke these verses wholeheartedly and in unison before the Buddha: O Great Sage.
The beings in the troubled states of being will decrease While those who persevere in the good will increase. And no buddhas have appeared during this time. Save the suffering beings! If sentient beings hear this Dharma They will attain the path and be born as devas. Because of our past merits. And the devas have decreased.Chapter VII
And who has compassion for sentient beings. We now have the good fortune to be able To meet the Bhagavat! “Thereupon. He is the compassionate benefactor. having praised the Buddha in verse. The Bhagavat is truly extraordinary And can only be seen once In an extremely long time. The worlds have been ﬁlled With people in the three troubled states of being. One hundred and eighty kalpas Have passed away fruitlessly. The Buddha has now appeared in the world To be the eyes of sentient beings. He will be the refuge of the world And will seek to protect all. “Then the great Brahmas spoke these verses wholeheartedly and in unison: O Great Sage! Make us very happy! Turn the wheel of the Dharma.
. Reveal the character of all dharmas. the great Brahmas said this: O Bhagavat! We entreat you to turn the wheel of the Dharma out of your compassion for all and save sentient beings. As the father of sentient beings.
“Then all the great Brahmas bowed until their foreheads touched the Buddha’s feet and then circled around him one hundred thousand times. they were struck with wonder. They also saw the sixteen princes requesting the Buddha to turn the wheel of the Dharma. They saw the Tathāgata Mahābhijñājñānābhibhū on the terrace of enlightenment. the great Brahmas in the ﬁve hundreds of thousands of koṭis of lands in the south each saw their palaces illuminated as they had never been before. “Furthermore. to enquire about this phenomenon. Has a deva of great merit been born. sitting on the lion seat under the bodhi tree. nāga kings. saying: Please accept the palaces we now offer you. gandharvas. They scattered heavenly ﬂowers on the Buddha. Or has a buddha appeared in the world? “Thereupon ﬁve hundred myriads of koṭis of great Brahmas went toward the north with their palaces. asking: Why have our palaces been illuminated? “At that time there was a great Brahma. He spoke to the assembly of Brahmas in verse saying: Our palaces are illuminated With brilliant light. and beneﬁt us through your compassion!
.The Lotus Sutra
“Then the Tathāgata Mahābhijñājñānābhibhū silently consented. Having revered the Buddha with ﬂowers. called Sudharma. carrying heavenly ﬂowers in their robes. they offered their palaces to him. He was respectfully surrounded by humans and such nonhumans as devas. and mahoragas. And we should seek its source. They also paid homage to the Buddha’s bodhi tree. There must be a reason for this. Joyful and ecstatic. and the ﬂowers they scattered piled up as high as Mount Sumeru. kiṃnaras. We have not seen such a phenomenon During the past hundreds of thousands of kalpas. They immediately assembled to discuss this matter together. O monks.
Who are suffering from hunger and thirst. śrāmaṇas. and brahmans to be at ease and saving them all! “Then the great Brahmas spoke these verses wholeheartedly and in unison: We entreat you. By pouring down the rain of the Dharma! O One Possessed of Immeasurable Wisdom. And save incalculable sentient beings! We have all come to request
. thus causing the devamāras. To turn the wheel of the highest Dharma. Our palaces are beautifully adorned By this ray of light. Beat the drum of the great Dharma. Blow the conch of the great Dharma. We entreat you to accept them Out of your great compassion! “Thereupon. We are now meeting the Buddha for the ﬁrst time Since one hundred and thirty kalpas have passed away. having praised the Buddha in verse.Chapter VII
“Then the great Brahmas spoke these verses wholeheartedly and in unison before the Buddha: O Destroyer of Afﬂictions! It is extremely difficult to meet a Bhagavat. O Best of Devas and Humans. Brahmas. the great Brahmas said this: O Bhagavat! We request that you turn the wheel of the Dharma. Please satisfy sentient beings. Rain the rain of the great Dharma everywhere. Whom we have never met before! Today we have encountered The one who appears as rarely As the uḍumbara ﬂower blooms.
They also saw the sixteen princes requesting the Buddha to turn the wheel of the Dharma. Joyful and ecstatic. He spoke to the assembly of Brahmas in verse. They saw the Tathāgata Mahābhijñājñānābhibhū on the terrace of enlightenment sitting on the lion seat under the bodhi tree. and mahoragas. they presented their palaces to the Buddha saying:
. gandharvas. and the ﬂowers they scattered were piled up as high as Mount Sumeru. Having reverently offered him ﬂowers. They immediately assembled to discuss this matter together. “Then all the great Brahmas bowed until their foreheads touched the Buddha’s feet and then circumambulated him one hundred thousand times. They scattered heavenly ﬂowers on the Buddha. carrying heavenly ﬂowers in their robes. asking: Why have our palaces been illuminated? “There was a great Brahma in that assembly called Śikhin. saying: Why have all our palaces Been brilliantly illuminated With this light of virtuous dignity And adorned in this unprecedented way? We have never seen such a wonderful phenomenon! Has a deva of great merit been born. They also paid homage to the Buddha’s bodhi tree. “The very same thing happened in the worlds from the southwestern to the lower regions. “Then all the great Brahmas in the ﬁve hundred myriads of koṭis of lands in the upper region saw their palaces illuminated with a light that had never existed before. nāga kings. kiṃnaras. they were struck with wonder. as well as those in other directions.The Lotus Sutra
That you expound it With your profound voice! “Then the Tathāgata Mahābhijñājñānābhibhū silently consented. Or has a buddha appeared in the world? “Thereupon ﬁve hundred myriads of koṭis of great Brahmas went into the lower regions with their palaces to enquire about this phenomenon. He was respectfully surrounded by humans and such nonhumans as devas.
In the time before the Bhagavat appears. The ten directions are in constant darkness.
. and beneﬁt us through your compassion! “Then all the great Brahmas spoke these verses wholeheartedly and in unison before the Buddha: How splendid it is to meet the buddhas. Abiding in the teaching of false views They know nothing of good conduct.Chapter VII
Please accept the palaces we now offer you. the Buddha has now Appeared as the Eye of the World. After a very long time. Who diligently work to get sentient beings Out of the hell of the triple world! The Best of Devas and Humans. immeasurable kalpas Have passed away in vain Without the presence of the Buddha. They always fall into the troubled states of being. And their physical power and wisdom decreases. Deprived of the buddhas’ inspiration. The Great Sages who deliver the world. Having never heard the teaching from the Buddha. Because of their erring deeds They lose happiness or any notion of it. Since olden times. The devas decrease all the more. Those in the three troubled states of being increase And the asuras also ﬂourish. Who has universal wisdom. All of them always behave badly. Out of compassion for everyone Opens the gate to immortality And extensively saves all. And when they die Many of them fall into those troubled states.
“And then the Tathāgata Mahābhijñājñānābhibhū acceded to the request made by all the great Brahmas from the ten directions and the sixteen princes. And all the other beings joyfully acclaim This unprecedented experience. We now offer them to the Bhagavat. We are all extremely happy. having praised the Buddha in verse. And reveal the path to nirvana! We strongly entreat you to accept our request. “Then all the great Brahmas spoke these verses: O Bhagavat! Turn the wheel of the Dharma. He then immediately turned three times the Dharma wheel of twelve spokes
. the Buddha Has attained complete enlightenment. All our palaces are beautifully adorned By this ray of light. and enable them to attain the path. Beat the drum of the Dharma of immortality. give ease to many. Save the suffering sentient beings.The Lotus Sutra
It is out of compassion for sentient beings That the Buddha appears in the world. Transcending everything. May we and all other beings Together attain the buddha path! “Thereupon the ﬁve hundred myriads of koṭis of great Brahmas. And out of your compassion And with your wonderful voice. each spoke to him. Please accept them out of your compassion! By the universal transference of this merit. saying: O Bhagavat! We strongly entreat you to turn the wheel of the Dharma. Expound the Dharma That you have perfected Over immeasurable kalpas.
sorrow. death. then old age. Innumerable. Birth is dependent on becoming. and were endowed with the eight liberations. This is the origination of suffering. thousands of myriads of koṭis of nayutas of sentient beings. When contact ceases. third. When birth ceases. Craving is dependent on feelings. Grasping is dependent on craving. Brahmas. When grasping ceases. When becoming ceases. and distress cease. incalculable śrāvakas followed in their turn. Consciousness is dependent on conditioned states.Chapter VII
that no śrāmaṇas. sorrow. who were not attached to any existent thing. anxiety. “When he taught the Dharma for the second. then the six sense ﬁelds cease. illness. Name and form are dependent on consciousness. then consciousness ceases. All of them perfected profound meditations. then grasping ceases. death. When consciousness ceases. then name and form cease. suffering. When conditioned states cease. This is the cessation of suffering. because they were not attached to any existent thing.
. the six transcendent powers. the three sciences. suffering. at that time six hundred myriads of koṭis of nayutas of people. The six sense ﬁelds are dependent on name and form. illness. then conditioned states cease. saying: Conditioned states are dependent on ignorance. then feelings cease. became free of all corruption. When the six sense ﬁelds cease. became free of all corruption. and this is the path that leads to the cessation of suffering. immeasurable.. Contact is dependent on the six sense ﬁelds. Becoming is dependent on grasping. or any other being in the world could turn. When craving ceases. brahmans. equal to the sands of the Ganges River.e. the Four Noble Truths) “He also extensively taught the Dharma of the twelve-linked chain of dependent origination. When name and form cease. then contact ceases. and fourth time. then craving ceases. (i. Feelings are dependent on contact. anxiety. He taught: This is suffering. devamāras. When ignorance ceases. then birth ceases. and distress are dependent on birth. then becoming ceases. “When the Buddha explained this Dharma to the great assembly of the devas and humans. And old age. When feelings cease.
O Bhagavat! We aspire for the wisdom and insight of the Tathāgata. “They all spoke to the Buddha. They had paid homage to hundreds of thousands of myriads of koṭis of buddhas. practiced the pure path of discipline and integrity. After teaching this sutra. ascended the Dharma seat and extensively taught and explained the Lotus Sutra to the fourfold assembly for eighty-four thousand kalpas. saying: O Bhagavat! All of these immeasurable thousands of myriads of koṭis of śrāvakas of great merit have all attained perfection. The emperor immediately gave his permission. There were also some among the śrāvakas who believed it. When the Buddha taught this sutra. knowing that the Buddha had entered the quiet place and was abiding tranquilly in meditation. we shall all practice it. the instruction for bodhisattvas and treasured lore of the buddhas. “At that time eight myriads of koṭis of people in the assembly who served the noble emperor saw the sixteen princes renounce household life and appealed to the emperor to allow their own renunciation. complete enlightenment to us! Hearing it. recited. and their wisdom was penetrating. “The Buddha continuously taught this sutra for eight thousand kalpas without stopping. After twenty thousand kalpas had passed he taught to the fourfold assembly this Mahayana sutra called the Lotus Sutra. all the sixteen śrāmaṇeras. and understood it in order to achieve highest. Each of them saved six hundred myriads of koṭis of nayutas of sentient beings
. complete enlightenment. complete enlightenment. the bodhisattvas. completely accepted it. all the sixteen śrāmaṇeras preserved. The Buddha himself knows what is deep in our minds. “After the Buddha taught this sutra. “At that time each of the sixteen śrāmaṇeras. All their faculties were sharp. the bodhisattvas. But all the other thousands of myriads of koṭis of sentient beings became confused. O Bhagavat! You should also expound the teaching of highest.The Lotus Sutra
“At that time the sixteen princes who were still young renounced household life and became śrāmaṇeras. and sought highest. “Then the Buddha accepted the request of the śrāmaṇeras. he immediately entered a quiet place and abided in meditation for eighty-four thousand kalpas.
The Buddha addressed the monks. “Having arisen from samādhi after eighty-four thousand kalpas had passed. Why is this? If there are any śrāvakas. the Buddha Mahābhijñājñānābhibhū approached the Dharma seat and sat down with complete mindfulness. One is called Akṣobhya in the land called Abhirati and the other is called Merukūṭa. There are immeasurable hundreds of thousands of myriads of bodhisattvas and śrāvakas who have become their attendants. they will all attain the wisdom of the Tathāgata. For this reason they were able to meet four myriads of koṭis of Buddha Bhagavats during a period uninterrupted up to the present. They preserved the wisdom of the buddhas and revealed it to sentient beings. In life after life. they gladdened these sentient beings and awoke in them the thought of highest. complete enlightenment. One is called Siṃhaghoṣa and the other is called Siṃhadhvaja.Chapter VII
equal in number to the sands of the Ganges River. In the southeast there are two buddhas. saying: These sixteen śrāmaṇeras. they remained with these bodhisattvas and. All their faculties are sharp and their wisdom is penetrating. “O monks! I shall now tell you that these sixteen śrāmaṇeras. By revealing and teaching it. disciples of that buddha Mahābhijñājñānābhibhū. hearing this teaching from them. highest. and bodhisattvas who are able to believe and preserve the teaching in this sutra expounded by these sixteen bodhisattvas and not disparage it. pratyekabuddhas. All of you should approach and pay them homage again and again. He addressed everyone in the great assembly. “Two of these śrāmaṇeras have became buddhas in the east. complete enlightenment. are extraordinary. complete enlightenment and presently teach the Dharma in the lands of the ten directions. In the south there are two buddhas called
. Each bodhisattva has inspired six hundred myriads of koṭis of nayutas of sentient beings equal in number to the sands of the Ganges River. In times past they have paid homage to immeasurable thousands of myriads of koṭis of buddhas and have constantly practiced the pure path of discipline and integrity under them. bodhisattvas. they believed and understood. causing them to enter into it. have now attained highest. saying: “These sixteen bodhisattvas always willingly taught this Lotus Sutra.
There are no other vehicles except the one taught through the skillful means of the Tathāgatas. There are two buddhas in the northwest. “O monks! When the Tathāgata realizes that the time of his parinirvāṇa is approaching. complete enlightenment. “I will become a buddha in another land with a different name. ﬁrm in belief and understanding. They can obtain parinirvāṇa only through the buddha vehicle. O monks. The other is called Merukalpa. “O monks! When we were śrāmaṇeras. complete enlightenment. they will gradually enter the buddha path. Those sentient beings who heard the teaching from me attained highest. each of us inspired immeasurable hundreds of thousands of myriads of koṭis of sentient beings equal in number to the sands of the Ganges River. In the north there are two buddhas. and has deeply entered meditation. Why is this? “The wisdom of the Tathāgatas is hard to believe and hard to understand. Although the idea of extinction has awoken in these disciples and they have entered parinirvāṇa. yet through the merit they have acquired. Buddha Śākyamuni. One is called Indradhvaja and the other is called Brahmadhvaja. has penetrated the teaching of emptiness. And the sixteenth one is myself. There are also two buddhas in the southwest. Those incalculable sentient beings equal in number to the sands of the Ganges River who were inspired at that time were you. he will then gather the assembly of bodhisattvas and śrāvakas
. knowing that the assembly is pure.The Lotus Sutra
Ākāśapratiṣṭhita and Nityaparinirvṛta. One is called Tamālapatracandanagandhābhijña. and those disciples who will be śrāvakas in the future after my parinirvāṇa. By means of this teaching. who in this sahā world achieved highest. In the northeast there is a buddha called Sarvalokabhayacchambhitatvavidhvaṃsanakara. complete enlightenment. There are sentient beings who still abide in the stage of a śrāvaka and whom I will inspire to attain highest. One is called Meghasvaradīpa and the other is called Meghasvararāja. “After my parinirvāṇa there will be disciples who will not hear this sutra and will neither know nor understand the bodhisattva practice. the thought of extinction will awake in them and they will enter parinirvāṇa. In the west there are two buddhas called Amitāyus and Sarvalokadhātūpadravodvegapratyuttīrṇa. in that land they will still seek the wisdom of the buddhas and will then be able to hear this sutra.
they become exhausted along the way. that the Tathāgata through skillful means deeply penetrates the dispositions of sentient beings. thinks: These people are to be pitied. We are still far away from our destination. you can be comfortable and at ease. Once you are able to go on and reach the treasure site. Do not turn back! You may now stay in this great city and be at your leisure. Although he wants to guide these people past the danger. “The leader. They have a leader who is wise and penetrating and who knows the passable and impassable parts of this dangerous road very well. saying: We are now free of this evil road and will be comfortable and at ease. He addresses the people. he teaches nirvana for their sake. In this world there is no second vehicle through which one can attain parinirvāṇa. We cannot go any further. Addressing the leader they say: We are extremely tired and frightened. If you enter this city. “Then the exhausted people rejoice greatly and praise this unprecedented experience. they will accept it. knowing many skillful means. “Then they proceed to the apparitional city and enter it. There is a large group that wants to travel along this road to reach a place where there is great treasure. They believe that their hardships are over and feel at ease. saying: Do not be frightened. “Suppose in a desolate. then you can depart once more. only through the single buddha vehicle can one attain it. How could they want to turn back and abandon the great treasure? “After thinking this the leader. “You should know. fearful place there were a dangerous road ﬁve hundred yojanas long. If they listen. magically creates a city three hundred yojanas away along the dangerous road.Chapter VII
together and teach this sutra to them. O monks. and we want to turn back. Knowing their inclination toward the inferior teachings and that they are deeply attached to the desires of the ﬁve senses. through his skillful means. Then the leader realizes that
“The Buddha is just like that leader who conjured a great apparitional city to let the people rest. nāga kings. he addressed them. “If sentient beings hear only about the single buddha vehicle they will then want neither to see nor approach a buddha. You should leave it and be saved. He immediately makes the apparitional city vanish and says to the people: All of you. knowing that they are weak-willed and of lowly aspiration.” Thereupon the Bhagavat. and desire’s confusion. teaches them the two nirvanas through skillful means in order to let them rest halfway to the goal. come along! The treasure site is near. and evil road of birth. It is only my invention. wanting to elaborate on the meaning of this further. “O monks! The Tathāgata is exactly like this. Knowing that they were rested. You should observe and consider that the nirvana you have obtained is not the true one. dangerous. It is only through the power of the Tathāgata’s skillful means that the single buddha vehicle is explained as three. asuras. knowing their minds. and others Constantly rained down heavenly ﬂowers In order to pay homage to that buddha.
. This city is not real. spoke these verses: The Buddha Mahābhijñājñānābhibhū sat On the terrace of enlightenment for ten kalpas. The Buddha. the Tathāgata immediately teaches: What you have accomplished is not complete. But still the Dharma of the buddhas Did not appear to him. saying: “The treasure site is near. I made that great apparitional city only in order to let you rest. The devas. Now for your sake he has become a great leader who knows the long.The Lotus Sutra
they are rested and their fatigue has gone. death. They will think that the buddha path is long and attainable only after enduring severe and protracted suffering. If there are sentient beings who abide in either of these two stages. The stage you abide in is close to the wisdom of the buddhas. And he did not attain the buddha path.
The sixteen princes of that buddha. And although he had been asked.
. Requesting the Buddha To turn the wheel of the Dharma. Surrounded by thousands of Myriads of koṭis of attendants. The palaces of the Brahmas in the ﬁve hundred Myriads of koṭis of lands in the east Were illuminated as never before. They reverently scattered ﬂowers And offered him their palaces. After ten intermediate kalpas had passed. The Buddha knew that the right time Had not yet arrived. Having bowed until their foreheads touched his feet. And all the devas and humans Became joyful and ecstatic. seeing this phenomenon. Came to the place where the Buddha was. The fragrant winds blew the withered ﬂowers away And then they rained down fresh. They requested him to turn the wheel of the Dharma Saying: O Noble Lion! Fill us and everyone else with the rain of the Dharma! It is extremely difficult to meet a Bhagavat. Came to the place where the Buddha was. He then attained the buddha path.Chapter VII
The devas beat heavenly drums And played various kinds of music. beautiful ones. The Buddha shook the entire world. All of the Brahmas. They praised him in verse. Since he appears only once in a very long time! To get the attention of the beings.
And became arhats. having immeasurable wisdom. All these derive from birth. After that an incalculable number Of beings attained the path. You should know about such miseries! When the Buddha expounded this teaching. At the time of the second teaching.The Lotus Sutra
He sat in silence. The other three directions. Six hundred myriads of koṭis of trillions of people Attained the complete extinction of all suffering. and requested the Buddha To turn the wheel of the Dharma. All the Brahmas scattered ﬂowers. Thousands of myriads of people. Equal in number to the sands of the Ganges River. Such as the Four [Noble] Truths And the twelve-linked chain of dependent origination. Saying: It is extremely difficult to meet a Bhagavat.
. Offered their palaces. Unattached to any existent thing. We entreat you to open wide the gate to immortality And turn the wheel of the highest Dharma Through your great compassion! The Bhagavat. And the upper and lower regions were all like this. saying: Beginning with ignorance And ending with old age and death. Accepted their request And expounded various teachings. the four remaining quarters. Also attained arhatship. Even if one were to count For myriads of koṭis of kalpas.
Each śrāmaṇera saved Six hundred myriads of koṭis of sentient beings.Chapter VII
One could not ﬁnish counting their number. knowing the minds of his children And their past conduct. Taught the highest wisdom of the buddhas To immeasurable koṭis of beings. Equal in number to the sands of the Ganges River. After the Buddha taught this sutra. Those who heard the teaching
. He taught this Lotus Sutra in verses Equal in number to the sands of the Ganges River. Then the sixteen princes renounced Household life and became śrāmaṇeras. They all asked the Buddha to expound The teaching of the Mahayana. Those śrāmaṇeras. knowing that the Buddha Had not arisen from meditation. taught the six perfections And various transcendent powers Through incalculably numerous explanations And various illustrations. He entered meditation in a quiet place And sat with complete concentration in the same spot For eighty-four thousand kalpas. Each sat on the Dharma seat And explained this Mahayana sutra. supreme in purity! The Buddha. After the great parinirvāṇa of that buddha. Explaining the true teaching And the path to be practiced by the bodhisattvas. They propagated the Dharma and inspired others. saying: Let us and all of our attendants Attain the buddha path! We entreat you to let us obtain The Bhagavat’s eye of wisdom.
I am one of the sixteen. complete enlightenment. The people all get tired
. I have also taught you in the past. in the ten directions. But that road is very long.The Lotus Sutra
After the Buddha’s parinirvāṇa Were always born together with their teachers In various other buddha lands. Discerning and resolute. They have attained highest. Some ﬁve hundred yojanas. Then there is a leader. Innumerable thousands of myriads of beings Wish to pass along this dangerous way. Endowed with deep wisdom and knowledge. There is neither water nor grass. Do not be worried or frightened! Suppose there were a dangerous road In a deserted wasteland far away. I will now teach the Lotus Sutra In order to let you enter the buddha path. It is a fearful place for human beings. Who saves the people from various calamities When they meet with danger. Through these former causes and conditions. These sixteen śrāmaṇeras Completely cultivated the buddha path And now. Then those who heard the Dharma In the presence of each of these buddhas And those who are in the śrāvaka stage Will gradually be taught the buddha path. Therefore through skillful means I will now also lead you to the goal Which is the wisdom of the buddhas. Where there are many harmful beasts.
All the people enter the city.Chapter VII
And address the leader. saying: We are all now totally exhausted. When the apparition is complete. He gathers them together and addresses them. For this is just an apparitional city! Seeing that you were extremely fatigued And that you wanted to turn back After coming halfway. I made this apparitional city through skillful means. How could they possibly want to return And lose the great treasure! He immediately thinks of skillful means And how he should now use his transcendent powers.
. moats. When the leader knows they are rested. There are fortiﬁed gates and tall towers. And it is full of men and women. You can each do as you please. and ponds. saying: You should now proceed. Thinking they have been saved. We want to turn back from here! The leader thinks: These people are really to be pitied. He immediately consoles the people. And he makes a great apparitional city With houses adorned and surrounded With gardens. They are very happy and feel at ease. saying: Do not be afraid! When you enter the city. You should now strive To reach the treasure site together.
The buddhas. I use skillful means and teach nirvana So that they may rest. the Buddha immediately Gathers the great assembly together And teaches the True Dharma. They teach two in order to provide a place of rest. Perceiving that those seeking the way Have become timid.The Lotus Sutra
I am exactly like this. And you have completed what must be done. And are unable to walk to the end of the dangerous road Of birth. the Leaders. death. Although there is only the single buddha vehicle. Knowing that they have reached nirvana And attained arhatship. teach nirvana In order to let beings rest in comfort. They lead them to the wisdom of the buddhas. I am the leader of all. You must call forth great efforts In order to obtain the omniscience of a buddha.
. All the buddhas explain and teach The three vehicles through skillful means. For your beneﬁt I now teach the truth: What you have attained is not the ultimate goal. And become endowed with the thirty-two marks. saying: You have extinguished suffering. have stopped halfway. Then you will have attained the ultimate goal. and desire’s confusion. If you attain omniscience And the qualities of the Buddha. Such things as the ten powers. When they know that they have rested.
The Five Hundred Disciples Receive Their Predictions
At that time. went into the presence of the Buddha. the Bhagavat. and then stood to one side gazing unwaveringly at the Buddha and thought this: The Bhagavat is truly marvelous. complete enlightenment on all the great disciples. I also always praise his various qualities. is able to know our deep intentions and original vow. Only the Buddha. the son of Maitrāyaṇī? I always praise him as the foremost among the teachers of the Dharma. saying: “Do you see Pūrṇa. He teaches the Dharma according to the natural capacities of the beings in the world through skillful means. He interprets the True Dharma of the buddhas perfectly and greatly beneﬁts those who practice the pure path of discipline and integrity together with him. He diligently maintains and propagates my teaching and is able to gladden and beneﬁt the fourfold assembly. We have no words to describe the Buddha’s qualities. “You must not think that Pūrṇa is only now able to protect and propagate my teaching. His actions are rare. bowed until his forehead touched the Buddha’s feet. after hearing the Buddha teach the Dharma according to what is appropriate to sentient beings through the wisdom of skillful means and bestow the prediction of highest. With the exception of the Tathāgata no one else explains the doctrine more eloquently. obtained an unprecedented experience and became pure in mind and joyful. Then the Buddha addressed the monks. He leads sentient beings away from their various attachments. He immediately rose from his seat. and insight. wisdom. the son of Maitrāyaṇī. He also protected and propagated the True Dharma of the buddhas in the presence of ninety koṭis of buddhas in the past when he was
. and then hearing stories about past causes and conditions and that all the buddhas have obtained perfect mastery of transcendent powers.
Well-Departed. equal in number to the sands of the Ganges River. He will protect and propagate the Buddha-Dharma. Arhat. “O monks! Pūrṇa also was able to become the foremost among the teachers of the Dharma under the past seven buddhas. after immeasurable incalculable kalpas. Teacher of Devas and Humans. and attained the fourfold unobstructed wisdom. he will attain highest. There will be no troubled states of being nor any women. yet Pūrṇa beneﬁted immeasurable hundreds of thousands of sentient beings through this skillful means and also led and inspired immeasurable incalculable numbers of beings and caused them to attain highest. and beneﬁt incalculable sentient beings and cause them to attain highest. so that they will be able to see each other. Bhagavat. That Buddha’s land will consist of all the worlds in the great manifold cosmos. He will also be the foremost among the teachers of the Dharma under the future buddhas in this auspicious kalpa. complete enlightenment in this land. This land will be ﬁlled with towers of the seven treasures. Unsurpassed. a Tathāgata. Buddha. “Throughout each life he always practiced the pure path of discipline and integrity. just like the palm of one’s hand.The Lotus Sutra
always the foremost among the teachers of the Dharma. All the sentient beings will
. “He will gradually perfect the bodhisattva path and. complete enlightenment. He has always been able to teach the Dharma clearly and purely. He will lead. Knower of the World. The heavenly palaces will be in the sky close at hand. He will be called Dharmaprabhāsa. and he is also the foremost of those who preach the Dharma under me. and also in the future he will protect and propagate the Dharma of incalculable limitless buddhas. In order to purify the buddha land he always did what the buddhas have done and led and inspired sentient beings. Perfect in Knowledge and Conduct. There will be no mountains. or hollow places. In order to purify the buddha lands he will always be diligent and persevering. complete enlightenment. and the humans and devas will come and go between them. Tamer of Humans. valleys. Completely Enlightened. The people who lived in the same buddha world all thought he really was a śrāvaka. The earth will be made of the seven treasures and it will be level. Moreover he was completely versed in the teaching of emptiness that the buddhas taught. inspire. He never had any doubts and was endowed with the transcendent powers of the bodhisattvas. leading and inspiring sentient beings.
and the other the meal of pleasure in meditation. emit rays of light from their bodies. “There will be immeasurable incalculable thousands of myriads of koṭis of nayutas of bodhisattvas who have attained great transcendent powers and the fourfold unobstructed wisdom. and ﬂy freely through the air. They will attain great transcendent powers. The kalpa will be called Ratnāvabhāsa and his land will be called Suviśuddha. stupas of the seven treasures will be erected everywhere throughout the land. Because the bodhisattvas know That sentient beings long for inferior teachings And are afraid of great knowledge.” Then the Bhagavat. They will be able skillfully to lead and inspire sentient beings. They inspire those sentient beings Using innumerable skillful means. They make themselves either śrāvakas Or pratyekabuddhas. and the eight liberations. The sentient beings in that land will always eat two meals: one being the meal of delight in the Dharma. “Such will be the immeasurable merits of this buddha’s land. and wise. The number of śrāvakas there will be impossible to calculate. They will all be of golden hue and adorned with the thirty-two marks. without any sexual desires. the three sciences. being perfect in adornment. This buddha’s lifespan will last for immeasurable incalculable kalpas. saying: We are śrāvakas and still very far away From attaining the buddha path. spoke these verses: O monks! Listen carefully! The path that the heir of the buddhas Has practiced by learning skillful means Cannot be conceived. After the parinirvāṇa of that buddha. “These beings will be ﬁrm in recollection. They will all perfect the six transcendent powers.Chapter VIII
be born here spontaneously. persevering.
. and the Dharma will abide for a very long time. wanting to elaborate on the meaning of this further.
Or who have lowly intentions. These beings secretly carry out the bodhisattva practice While outwardly calling themselves śrāvakas. Knowing whether the faculties
. This Pūrṇa has now practiced the path Under thousands of koṭis of buddhas in the past. These bodhisattvas show sentient beings That they have the three poisons And further they reveal the mark of false views. Fearless in his teaching. If I fully disclosed That they had taken on various forms. He showed that he was the foremost Among the disciples. He has already attained the great transcendent powers And is endowed with the fourfold unobstructed wisdom. He was able to gladden the people.The Lotus Sutra
They save immeasurable sentient beings. The sentient beings hearing this Would immediately become doubtful. He never tired in performing The actions of a buddha. They in fact purify the buddha lands. And they even cause those who are lazy. And that he was knowledgeable and wise. In this way my disciples save Sentient beings through skillful means. Having little desire. Their thoughts ﬁxed on birth and death. Seeking the highest wisdom Under all these buddhas. Gradually to become buddhas. All of whom they cause to attain perfection. And he has propagated and protected The teaching of these buddhas.
His buddha land will be ﬁlled With bodhisattvas who have attained Great transcendent powers.Chapter VIII
Of sentient beings are sharp or dull.
. He will eventually become the Buddha Called Dharmaprabhāsa. Such beings as these will form the sangha. And the fourfold unobstructed wisdom. And also purify his buddha land. He himself has puriﬁed his buddha land. Protect and propagate the True Dharma. The eight liberations. He has taught thousands of koṭis of beings And. He will always fearlessly teach the Dharma Using his skillful means. by making them abide in the Mahayana teaching. There will also be innumerable śrāvakas Who have perfected the three sciences. Save incalculable sentient beings. And are endowed with dignity. Everyone there will thus be pure and born spontaneously. Expounding such doctrines as these. The sentient beings in his land Will have already cut themselves off from sexual desires. His kalpa will be called Ratnāvabhāsa. His land will be called Suviśuddha Which will consist of the seven treasures. There will be a large number of bodhisattvas there Numbering immeasurable koṭis. He always teaches the pure Dharma. Paying homage to all the Tathāgatas And preserving the treasure house of the Dharma. And enable them to achieve omniscience. In the future he will also pay homage to Incalculable innumerable buddhas.
I am now only brieﬂy explaining These immeasurable things.
. Completely Enlightened. complete enlightenment. addressed Mahākāśyapa. “My great disciple. The qualities of the monk Pūrṇa Will be completely perfected And there will be many wise people In this pure land. Bakkula. spoke these verses: The monk Kauṇḍinya Will meet immeasurable buddhas And.” Then the Bhagavat. Tamer of Humans. the monk Ājñātakauṇḍinya who is in this assembly. will pay homage to sixty-two thousands of koṭis of buddhas. Well-Departed. and the others will all attain highest. They will all have the same name. Revata. Arhat. Bhagavat. They will feast on delight in the Dharma And pleasure in meditation. a Tathāgata. who had attained complete mental discipline. He will thereafter become the buddha called Samantaprabha. wanting to elaborate the meaning of this further. Cunda. Unsurpassed.The Lotus Sutra
With bodies adorned with the thirty-two marks. There will be neither women Nor troubled states of existence. complete enlightenment one by one on these twelve hundred arhats who are in my presence. after incalculable kalpas have passed. Knower of the World. Buddha. knowing their minds. Teacher of Devas and Humans. If the Bhagavat would give each of us a prediction like those he has given the other great disciples. who thought this: “We have joyfully attained an unprecedented experience. Udāyin. Svāgata. Kapphiṇa. Kālodāyin. Never thinking of eating anything else. Aniruddha. we would be overjoyed!” The Buddha. Nadīkāśyapa. saying: “I shall now bestow the prediction of highest. “The ﬁve hundred arhats beginning with Uruvilvakāśyapa. that of Samantaprabha. Perfect in Knowledge and Conduct. Gayākāśyapa. Thereupon there were twelve hundred arhats.
All having the same name Samantaprabha. His fame will spread universally Throughout the ten directions. The devas and humans will grieve. They will all ascend marvelous towers And roam in the lands of the ten directions. He will always emit a great ray of light And will be endowed with transcendent powers.Chapter VIII
He will attain perfect enlightenment. They will give predictions One after the other. His land will be pure. Such will be their transcendent powers. He will therefore be called Samantaprabha. They will be full of great joy And immediately return to their own lands. The Semblance Dharma Will last twice as long as this. saying: After my parinirvāṇa So-and-so will become a buddha. When the Dharma disappears. He will be honored by all beings And will always teach the highest path. And the bodhisattvas there Will all be of great vigor. The lifespan of this buddha Will be sixty thousand kalpas And the True Dharma will last Twice as long as his lifespan. Those ﬁve hundred monks Will become buddhas each in their turn. The world he inspires
. After having shown their reverence in this way. They will present the most excellent offerings To all of the buddhas.
having obtained their predictions from the Buddha. The True and Semblance Dharma. Although he diligently seeks for food and clothing they are very difficult to obtain. bowed until their foreheads touched his feet. Later on the intimate friend happens to meet this man. having to go out on official business. repented of their faults. Yet we were satisﬁed with little wisdom! “O Bhagavat! Suppose there were a man who came to the house of a close friend and went to sleep after becoming intoxicated with wine. O Kāśyapa! You now know That the ﬁve hundred arhats Whose minds are free. Will be just as I explained before. All the transcendent powers. giving it to him. approached the Buddha. Why is this? We should have attained the wisdom of the Tathāgatas. And the remaining śrāvakas Will also be exactly like this. But the man who was drunk and asleep is totally unaware of this. We now realize that we were ignorant.The Lotus Sutra
Will be exactly like mine today. The assembly of bodhisattvas and śrāvakas. They rose from their seats. The embellishments of their lands. He is satisﬁed if he just obtains a very meager amount. were joyful and ecstatic. and reproached themselves.
. After getting up he leaves and roams around until he arrives in another country. You should teach those Who are not in this assembly!
Thereupon the ﬁve hundred arhats. The intimate friend. saying: “O Bhagavat! We have always thought we had attained complete nirvana. he says: O poor fellow! How have you come to this state through lack of food and clothing? Once. I sewed a priceless jewel into the inside of your garment. leaves. sews a priceless jewel into the inside of his friend’s garment and. The lifespan and duration of the kalpa. on such-and-such a day in such-and-such a month and year. Seeing him.
we did not know or understand. Nevertheless we forgot. “The Buddha is exactly like this. has said this: O monks! What you have attained is not the complete nirvana. We were self-satisﬁed. Rejoicing in this unprecedented experience. We now repent of our faults In the presence of the Bhagavat. But we never fully lost our wish for all-knowledge. For this reason we are extremely happy at having obtained such an unprecedented experience. We bow to the Buddha whose wisdom is immeasurable. spoke these verses: We have heard his voice Giving the prediction of utmost ease. wanting to elaborate on the meaning of this further. Now the Bhagavat. and you seek your livelihood with great effort and hardship! You have been very foolish. Just like ignorant fools! Suppose there were a poor man
. From now on you will know neither poverty nor want and can live as you wish.” At that time Ājñātakauṇḍinya and the others. It is still there. For a long time I have made you plant the various roots of good merit of a buddha and shown you the marks of nirvana through skillful means. perceiving our minds. It was very hard for us to support ourselves and we were satisﬁed with little. When he was a bodhisattva he aroused in us the aspiration for omniscience. That is why you consider yourselves to have actually attained nirvana! “O Bhagavat! We now know that we are actually bodhisattvas and will obtain a prediction of highest. Sell this jewel and use it to buy what you need. Although we had attained Only a small measure of nirvana.Chapter VIII
wanting to make things easier for you and to let you enjoy the desires of the ﬁve senses as much as you wished. although you aren’t aware of it. complete enlightenment. We attained the path of the arhats and considered that we had attained nirvana. Out of the immeasurable treasures of the Buddha.
And after wandering around Arrives in another country. Shortly afterward this man gets up. He manages to seek out Enough food and clothing to live But has great difficulty in supporting himself. We were satisﬁed with attaining
. Yet he is satisﬁed to obtain a little And does not desire anything better. For a long time. He is still unaware of the priceless jewel Sewn inside his garment. The wealthy friend made him this gift Without saying anything. rejoices greatly And with this rich treasure he enjoys To his satisfaction the desires of the ﬁve senses. the Bhagavat Has led and inspired us Through his compassion. We are exactly like this. The intimate friend who gave him the jewel Meets this poor man later And bitterly reproaches him.The Lotus Sutra
Who went to the house of a close friend Whose family was very wealthy. seeing this jewel. The poor man had fallen asleep And did not know of this. He was entertained with a feast And had a priceless jewel sewn To the inside of his garment. The poor man. And planted in us the highest aspiration. and went away. Because we were ignorant We neither noticed nor knew. Showing him the jewel That had been sewn into his garment.
And the subsequent predictions. saying: This is not the real nirvana. Attaining the highest wisdom of the buddhas Is indeed the only real nirvana. having heard the predictions from the Buddha And of the adorned lands. Now. We universally rejoice in body and mind!
Only a small measure of nirvana And did not seek for the rest. Now the Buddha has enlightened us.
Arhat. Bhagavat. It will be pure and the earth will be made of lapis lazuli. they gazed at the Bhagavat. You will pay homage to sixty-two koṭis of buddhas. Teacher of Devas and Humans. and Rāhula is the son of the Buddha. they bowed until their foreheads touched his feet. some who still had more to learn. all having the same wish as Ānanda and Rāhula. complete enlightenment then our vows would be fulﬁlled and our wishes also realized!” Then two thousand disciples. The kalpa will be called Manojñaśabdā-
. Perfect in Knowledge and Conduct. equal in number to the sands of the Ganges River. and stood to one side. complete enlightenment. śrāvakas.Chapter IX
The Predictions for Those Who Still Have More to Learn and for Those Who Do Not
At that time Ānanda and Rāhula thought this: “The delight we would feel if we were to receive our predictions is constantly before our minds!” Then arising from their seats and going into the presence of the Buddha. preserving the treasure house of the Dharma. you will inspire twenty thousands of myriads of koṭis of bodhisattvas. Knower of the World. saying: “In the future world you will become a buddha called Sāgaradharabuddhivikrīḍitarājābhijña. causing them to attain highest. If the Buddha would bestow upon us the prediction of highest. and spoke to him in unison. Unsurpassed. all arose from their seats and with their right shoulders bared went into the presence of the Buddha. preserve the treasure house of the Dharma and ultimately attain highest. Further. a Tathāgata. Completely Enlightened. and some who did not. Moreover we are well known by the devas. “Your land will be called Avanāmitavaijayantā. Well-Departed. and asuras throughout the entire world! Ānanda has always attended the Tathāgata. Then the Buddha addressed Ānanda. with palms pressed together. Attentively. Tamer of Humans. saying: “O Bhagavat! We should also be qualiﬁed to receive our predictions! Both of us take refuge only in the Tathāgata. complete enlightenment. Buddha. humans.
The True Dharma will abide Twice as long as his lifespan And the Semblance Dharma will abide Twice as long as the True Dharma.” Thereupon the Tathāgata. His lifespan will be immeasurable Due to his compassion for sentient beings. Will pay homage to the buddhas And ultimately attain complete enlightenment. “O Ānanda! The virtues of this buddha Sāgaradharabuddhivikrīḍitarājābhijña will be praised by immeasurable thousands of myriads of koṭis of Buddha Tathāgatas in the ten directions. and his fame Will ﬁll the ten directions.The Lotus Sutra
bhigarjita. Their number would be incalculable even if one were to count for immeasurable. spoke these verses: I now tell the assembly That Ānanda. The lifespan of this buddha will be for immeasurable. His land will be pure And called Avanāmitavaijayantā He will lead and inspire bodhisattvas In numbers equal to the sands of the Ganges River. Equal in number to the sands of the Ganges River.”
. wanting to elaborate on the meaning of this further. innumerable thousands of myriads of koṭis of kalpas. This buddha will be endowed With great virtue and dignity. The True Dharma will abide in the world twice as long as his lifespan and the Semblance Dharma will abide in the world twice as long as the True Dharma. He will be called the Buddha Sāgaradharabuddhivikrīḍitarājābhijña. the preserver of the Dharma. incalculable thousands of myriads of koṭis of kalpas. Will plant the seed of the buddha path. equal in number to the sands of the Ganges River. Countless sentient beings Within the Dharma of this buddha.
inspire. Tamer of Humans. saying: “In the future you will become a buddha called Saptaratnapadmavikrama. why should the śrāvakas now obtain it?” Then the Bhagavat. all thought this: “Since we have never heard the great bodhisattvas receive predictions like this. With his unobstructed penetration he immediately remembered the treasure house of the Dharma of the past immeasurable thousands of myriads of koṭis of buddhas as if he had just heard of it today. Then the Buddha addressed Rāhula. saying: “O sons of a virtuous family! The thought of highest. using skillful means.Chapter IX
At that time the eight thousand bodhisattvas in the assembly. he has obtained this prediction!” Ānanda. He has enabled me to recollect the Dharma Of incalculable numbers of buddhas of the past. I will preserve The Dharma of all the buddhas. in whom the thought of enlightenment (bodhicittta) had recently awakened. Well-Departed. whereas Ānanda preserves my teaching and in the future will uphold the treasure house of the Dharma of all the buddhas. Just as if I had ﬁrst heard of the matter today. Knower of the World. Teacher of Devas
. heard his own prediction and about the adornments of his land. he rejoiced greatly at attaining such an unprecedented experience. and he also became aware of his original vow. Perfect in Knowledge and Conduct. He will lead. Since this was his original vow. knowing what the bodhisattvas were thinking. Unsurpassed. Arhat. I now have no further doubts. Ānanda always wanted to hear a great deal about the Dharma. a Tathāgata. His vow fulﬁlled. and I always made diligent efforts. I have become an attendant of the Tathāgata And. I am established in the buddha path. For this reason I was shortly able to attain highest. Completely Enlightened. while facing the Buddha in the audience. complete enlightenment once awoke simultaneously in Ānanda and myself in the presence of the Buddha Dharmagaganābhyudgatarāja. Thereupon Ānanda spoke these verses: The Bhagavat is truly extraordinary. complete enlightenment. spoke to them. as an attendant. and perfect the bodhisattvas.
wanting to elaborate on the meaning of this further. In the future he will meet Immeasurable koṭis of buddhas.The Lotus Sutra
and Humans. He will become established in the Buddha-Dharma And seek the highest path. the duration of the True and Semblance Dharma of this buddha Saptaratnapadmavikrama will be just like those of the Buddha Sāgaradharabuddhivikrīḍitarājābhijña. complete enlightenment. You will also become the eldest son of this buddha and after that attain highest. Bhagavat. without the slightest difference. They were all attentively gazing at the Buddha. The Buddha said to Ānanda: “Do you not see these two thousand people. Rāhula was my eldest son. He reveals it to the sentient beings. He accepts my teaching as the heir of the Dharma. His thousands of myriads Of koṭis of merits are uncountable and incalculable. some of whom had more to learn and some of whom did not. And now that I have perfected the buddha path. Becoming the eldest son of all these buddhas. Only I am able to discern Rāhula’s unseen practice. Buddha. whose number is equal to that of the grains of dust in the ten worlds.” At that time the Bhagavat. “The adornments of the land. mild. were sincere. and receptive. He will wholeheartedly seek The buddha path. But now that he has become my eldest son. the number of disciples led and inspired. and you will always become the eldest son of all the buddhas just as you are my eldest son now. Then the Bhagavat perceived that the minds of those two thousand people. spoke these verses: When I was a prince. some of whom have more to learn and some of whom do not?”
. You will pay homage to the Buddha Tathāgatas.
” Thereupon the Bhagavat. Teacher of Devas and Humans. They will all have the same name And dwell in the lands of the ten directions. Their lands. They will all have the same name. Their lifespans will last one kalpa. a Tathāgata. and preserve the treasure house of the Dharma and will later all become buddhas simultaneously in the worlds of the ten directions. Knower of the World. wanting to elaborate on the meaning of this further. Moreover.Chapter IX
Ānanda replied: “Yes. Tamer of Humans.” The Buddha said: “O Ānanda! All of these people will pay homage to the Buddha Tathāgatas. The buddhas they will revere Will be equal to the number of grains of dust. They will attain the highest wisdom. They will later attain complete enlightenment. All of them will be called Ratnaketurāja. Perfect in Knowledge and Conduct. On the terrace of enlightenment. The adornments of their lands. Well-Departed. the number of disciples. Preserving this treasure house of the Dharma. spoke these verses: Now in my presence These two thousand śrāvakas Have all received their predictions. All sitting at the exact same time. Completely Enlightened. I see them. Duration of the True and Semblance Dharma Will all be the same without any difference. whose number is equal to that of the grains of dust in ﬁfty worlds. Bhagavat. through their transcendent powers. Buddha. Arhat. the number of śrāvakas and bodhisattvas. honor. In the future they will all become buddhas. They will respect. and the duration of the True and Semblance Dharma will be the same for all. Just as mentioned above. Unsurpassed.
. Ratnaketurāja. They will save sentient beings Throughout the ten directions.
rejoiced ecstatically and spoke in verse: O Bhagavat. Then the two thousand people.The Lotus Sutra
Their fame will spread universally And they will gradually enter nirvana. having heard their predictions from the Buddha. some of whom had more to learn and some of whom did not.
. the Light of Wisdom! We have just heard you give us our predictions And our minds are full of joy. Just as if we had been sprinkled With the Dharma of immortality.
those seeking the śrāvaka vehicle. or who pay homage to this sutra with various offerings of ﬂowers. or music. perfumes. asuras. nāga kings. O Bhaiṣajyarāja. I will bestow upon them the prediction that they will attain highest. complete enlightenment. fragrant ointments. canopies. after the parinirvāṇa of the Tathāgata. garuḍas.
. or who reverently offers it various ﬂowers.” The Buddha addressed Bhaiṣajyarāja. and copy even a single line of the Lotus Sutra. ﬂags. necklaces. banners. or who simply honors it with his palms pressed together. you should inform them that it is those of this kind who will deﬁnitely become buddhas in the future. saying: “O Bhaiṣajyarāja! In this assembly do you see innumerable humans and nonhumans such as devas.Chapter X
The Expounder of the Dharma
Thereupon the Bhagavat by addressing Bodhisattva Bhaiṣajyarāja (Medicine King). through him addressed eighty thousand mahāsattvas. monks. clothing. gandharvas. know. in the presence of the Buddha any beings such as these hear a single verse or line of the Lotus Sutra. that this person has already paid homage to tens of myriads of koṭis of buddhas of the past! Such people have completed their great vow in the presence of all the buddhas and yet they have been born as humans out of their compassion for sentient beings. recites. complete enlightenment. I will bestow upon them my prediction that they will attain highest. and laywomen. “O Bhaiṣajyarāja! If anyone should ask you what kind of sentient being will become a buddha in the future. and thereupon have even one thought of rejoicing in it. the pratyekabuddha vehicle. perfumes. any being hears even a single verse or line of the Lotus Sutra. explains. necklaces. laymen. and thereupon has even one thought of rejoicing in it. Why is this? “If there are any sons or daughters of a virtuous family who preserve. and the buddha path? If. or who respects this sutra as if it were a buddha. yakṣas. saying: “If. or copies even a single verse of the Lotus Sutra. burning incense. recite. kiṃnaras. mahoragas. “If there is anyone who preserves. nuns. explain. scented powders.
burning incense. if there are erring people during a kalpa. As for those who extensively teach among the common people. Know that these people are great bodhisattvas who are to attain highest. those with troubled thoughts who always disparage the Buddha in his presence. complete enlightenment. through offerings of ﬂowers. or music. and praised wholeheartedly with palms pressed together. or who honor it with their palms pressed together. necklaces. canopies. and the best offerings that people can make. “O Bhaiṣajyarāja. know that they are yet greater ambassadors.” Thereupon the Bhagavat. spoke these verses:
. complete enlightenment. they should be acknowledged as the ambassadors of the Tathāgata. ointments. After my parinirvāṇa. delicious food. They should have heavenly jewels scattered upon them and offered to them. They have been dispatched by the Tathāgata and carry out the Tathāgata’s work. their fault is extremely grave. They should be revered in the same way as the Tathāgata is revered. Yet if there are those who disparage the laity or ordained people who recite the Lotus Sutra even with a single evil word. perfumes. music. if there are any sons and daughters of a virtuous family who expound even a single line of the Lotus Sutra in private to even a single person. ﬂags. ﬂags. clothing. “O Bhaiṣajyarāja! Know that those who recite this Lotus Sutra adorn themselves with the adornments of a buddha. clothing. How much more to be honored are those who completely preserve the entire sutra and pay homage to it with various offerings! “O Bhaiṣajyarāja! You should know that after my parinirvāṇa these people will set aside the rewards of their pure karma and be born in the troubled world out of their compassion for sentient beings. and in order to expound this sutra far and wide. their fault is nonetheless slight. honored. This means that they will carry the Tathāgata on their shoulders and pay him homage wherever they go.The Lotus Sutra
scented powders and ointments. banners. burning incense. scented powders. Why is this? Because these people joyfully expound the Dharma and those who hear it even for an instant will fully attain highest. They should be respected. banners. canopies. such people should be respected by the entire world. Out of their compassion for sentient beings they wish to be born among them in order to expound and explain the Lotus Sutra far and wide. revered. wanting to elaborate upon the meaning of this further.
Heavenly jeweled clothing. Those who preserve the Lotus Sutra Were born here in this world. Should be paid homage with palms pressed together Just as one pays homage to the Bhagavat. These heirs of the buddhas should be revered With delicious food. various delicacies. They are born in this troubled world To extensively expound the highest Dharma. Those who preserve this sutra In the troubled world after my parinirvāṇa. Withholding themselves from the Pure Land Out of their compassion for sentient beings. in the hope of hearing The teaching even for an instant. If throughout one entire kalpa There is anyone with erring thoughts
. Know that such people are born Where and when they will. If in the future there is anyone Who preserves this sutra. Those who want to quickly attain omniscience Should hold to this sutra And pay homage to those who preserve it. Should always diligently pay homage To those who preserve the Lotus Sutra. and exquisite celestial jewels. And a variety of clothing.Chapter X
Those who want to abide in the buddha path And perfect the wisdom of the Self-generated One. Such expounders of the Dharma should be revered With offerings of divine ﬂowers. Know that anyone who preserves the Lotus Sutra Is an ambassador of the Buddha Who feels compassion for sentient beings. perfumes. I will dispatch him to the world of humans To carry out the Tathāgata’s task.
however. The Lotus Sutra is the utmost and best. You will then become delighted.
. Their merit will be even greater. Among these sutras. His fault will be even greater. If throughout one entire kalpa There are people seeking for the buddha path Who praise the Buddha in my presence With incalculable numbers of verses And with palms pressed together.The Lotus Sutra
Who always disparages the Buddha With an angry countenance. saying: “There are immeasurable thousands of myriads of koṭis of sutras I have taught in the past. Among them. however. Fragrances. this Lotus Sutra is the most difficult to accept and to understand. thinking: I have now attained great beneﬁts. ﬂavors. O Bhaiṣajyarāja! I now tell you that I have taught many sutras. If there is anyone who speaks A hostile word even for an instant About those who recite and preserve this Lotus Sutra. sounds. After having paid tribute in this way. which I teach now. Then the Buddha spoke further to Bodhisattva Mahāsattva Bhaiṣajyarāja. and which I will teach in the future. If you are able to hear the teaching for even a moment. If there are people who praise Those who preserve the sutra. and materials. the consequences of His grave errors will be incalculable. The merits they attain will be immeasurable Because of praising this buddha. You must pay tribute to those who preserve the sutra Throughout eighty koṭis of kalpas With the best objects.
. and songs. It must not be distributed or heedlessly bestowed upon the people. the power of aspiration. one should build a seven-jeweled stupa of great height and width and richly ornamented. How much more so after the parinirvāṇa of the Tathāgata! “O Bhaiṣajyarāja! You should know that after the parinirvāṇa of the Tathāgata. If there is anyone able to see this stupa and to pay it homage and honor it. canopies. banners. If anyone is able to hear this sutra. There is no need to put a relic inside. even in the presence of the Tathāgata. Since times long past all the Buddha Bhagavats have protected it and have never openly taught it. perfumes. complete enlightenment. such a one is skillfully practicing the bodhisattva path. recite. copied. Among sentient beings seeking the buddha path. “O Bhaiṣajyarāja! Wherever this sutra is taught. Now he is sure that water must be near. He drills in search of water on a high plain. read. or wherever it is to be found. after hearing it. ﬂags. recited. honored. Why is this? Because the Tathāgata is already in it. yet he sees only dry earth and thus realizes that water is still far away. as well as the power of the roots of good merit. those who copy. “O Bhaiṣajyarāja! Suppose there were a thirsty man seeking water. This stupa should be respected. preserve. You should know that these people have dwelled together with the Tathāgata. are drawn to it and preserve it. if they are unable to see. who practice the bodhisattva path. copy. preserve. know that such a one is nearing highest. Such people will have the power of great faith. praised and rendered homage with offerings of all kinds of ﬂowers. know that they are people who are not yet properly practicing the bodhisattva path. either among the laity or the ordained. recite. hear.Chapter X
“O Bhaiṣajyarāja! This sutra is the treasure house of the hidden essence of all the buddhas. Moreover. necklaces. if there are those who see or hear this Lotus Sutra and. people show great hostility to this sutra. and pay homage to this Lotus Sutra. music. “O Bhaiṣajyarāja! Among the many people. know that they are those who are approaching highest. and his hand has caressed their heads. and revere this sutra and expound it for the sake of others will be clothed with the Tathāgata’s garments and treasured by the present buddhas of the other directions. But he does not cease his efforts until he turns up moist earth and gradually reaches mud. complete enlightenment.
want to teach this Lotus Sutra to the fourfold assembly. and sitting on his seat. they realize that they are certainly nearing highest. That is why the Buddha now reveals it. I will also dispatch transformed monks. believe and accept it. understand. and asuras to hear his teaching. how should they teach it? These sons and daughters of a virtuous family. know that they are people who have excessive pride. If they hear. The Tathāgata’s chamber is nothing but the great compassion toward all sentient beings.The Lotus Sutra
“The bodhisattvas are exactly like this. gandharvas. complete enlightenment of all the bodhisattvas is within this sutra. nuns. All these transformed beings will hear the Dharma. and not reject it. nāgas. Why is this? Because the highest. If they have not yet heard. and are able to practice it. No one is able to discover its depths. they should be known as people who are still far away from highest. should then extensively teach this sutra to the fourfold assembly. and the Tathāgata’s seat is the very emptiness of all existing things. understood. complete enlightenment. wearing the Tathāgata’s garments. “If an expounder of the Dharma resides in a secluded place. and laywomen to hear this teaching. or been able to practice this Lotus Sutra. “O Bhaiṣajyarāja! I will dispatch transformed beings to other worlds who will gather the people together to hear the teaching. know that they are bodhisattvas in whom the thought of enlightenment has only recently awakened. complete enlightenment. after entering the abode of the Tathāgata. After settling among them one should tirelessly and extensively expound this Lotus Sutra for the sake of the bodhisattvas and the fourfold assembly. “O Bhaiṣajyarāja! If there are any sons and daughters of a virtuous family who. after the parinirvāṇa of the Tathāgata. “O Bhaiṣajyarāja! If there are bodhisattvas who hear this Lotus Sutra and are confused and frightened. I will then dispatch many devas. The treasure house of this Lotus Sutra is deep and remote. The Tathāgata’s garments are the thoughts of gentleness and perseverance. This sutra opens the gate of skillful means and reveals the marks of the truth. If there are śrāvakas who hear this sutra and are confused and frightened. yakṣas. contemplate. laymen. inspiring and perfecting the bodhisattvas. Although I will be in a different land. I will periodically let the
expounders of the Dharma see me. They should enter the Tathāgata’s chamber. He sees only dry earth and knows That water is still far away. If people want to expound this sutra.” Thereupon. Suppose there were a thirsty man Seeking for water by drilling Into the earth on a high plain. They then should face the people without fear. If they forget a line of this sutra I will explain it again. Put on the Tathāgata’s garments. O Bhaiṣajyarāja! You should know that those people Who do not hear the Lotus Sutra Are very far away From the Buddha’s wisdom. wanting to elaborate on the meaning of this further. If they hear this profound sutra Which brings resolution to the śrāvakas And if they hear this King of Sutras And attentively contemplate it. And it is also difficult to accept. spoke these verses: If you wish to rid yourself of idleness. And sit on the Tathāgata’s seat. enabling them to master it. So that they may extensively
. Know that these people Are close to the Buddha’s wisdom. He gradually sees The moist earth turn into mud And knows with certainty That water is near. You should listen to this sutra. the Bhagavat. This sutra is rarely heard.
They should expound the Dharma. nuns. They should persevere. tiles. I will teach it to them. I will dispatch a transformed fourfold assembly Of monks. tranquil place Where there is no sound of human beings. Then I will dispatch those transformed ones In order to guard them. If after my parinirvāṇa There is someone who is able to teach this sutra.
. The Tathāgata’s chamber is great compassion. People disparage them with evil words. Being mindful of the Buddha. when they expound this sutra. laymen and laywomen To pay homage to this expounder of the Dharma. If anyone wishes to do ill to them With swords. I will then manifest my body of pure light. If they forget a chapter or a verse. tiles.The Lotus Sutra
Illuminate and explain it to the assembly. or stones. And his seat is the emptiness of all existent things. I will lead the sentient beings And gather them together To let them hear the teaching. or stones. After settling among them. If there is any expounder of the Dharma Who recites this sutra In a secluded. I will manifest my pure and solid form In thousands of myriads of koṭis of lands And teach the Dharma to sentient beings For immeasurable koṭis of kalpas. Enabling them to master it. sticks. Or attack them with swords. sticks. His garments are gentleness and perseverance. Even if.
recites this sutra. Because all the buddhas protect them They gladden the great community of people. Anyone who follows this expounder’s instructions. Will be able to meet buddhas Equal in number to the sands of the Ganges River. Anyone who closely attends an expounder of the Dharma Will immediately attain the bodhisattva path. Such people teach the Dharma willingly And explain it without obstruction. If anyone abides in a secluded place I will dispatch devas. nāga kings. in a solitary place. and rākṣasas To be an audience to their teaching.Chapter X
If anyone perfects these qualities If he teaches the fourfold assembly Or. Such a person will be able to see me.
and mahoragas also respected. and thousands of myriads of chambers. gandharvas. motherof-pearl. and music. Then a tremendous voice issued forth in praise from the jeweled stupa. It was adorned with various jewels. and withdrew to one side. saying: “Splendid. They all were pleased with the teaching and marveled at this unprecedented experience. which is the wisdom attainable by every sentient being! Just so! Just so.
. The thirty-three devas rained down heavenly māndārava ﬂowers in homage to the jeweled stupa. necklaces. and such nonhumans as devas. perfumes. They stood up from their seats. lapis lazuli. ﬂags. revered. and ruby. pearl. The other thousands of myriads of koṭis of humans. splendid! O Śākyamuni! The Bhagavat teaches the Lotus Sutra to the great assembly: the instruction for bodhisattvas and treasured lore of the buddhas.Chapter XI
The Appearance of a Jeweled Stupa
At that time there appeared before the Buddha a seven-jeweled stupa. nāgas. and praised the precious stupa by offering all kinds of ﬂowers. It was decorated with innumerable ﬂags and banners and hanging jeweled necklaces. honored. agate. and they rose as high as the palaces of the world-protectors of the four quarters. and myriads of koṭis of jeweled bells hung from the top. The fragrance of tamāla leaves and sandalwood trees exuded from all sides of the stupa. O Śākyamuni Bhagavat! What you teach is true!” Thereupon the fourfold assembly saw the great jeweled stupa hovering in the air and also heard the voice that issued forth from the stupa. banners. had ﬁve thousand railings. honored Śākyamuni with their palms pressed together. covering the world. garuḍas. The banners and umbrellas were composed of the seven jewels such as gold. silver. kiṃnaras. asuras. yakṣas. which emerged from the ground and hovered in the air. ﬁve hundred yojanas in height and two hundred and ﬁfty yojanas both in length and width.
he addressed the monks among the great assembly of devas and humans. ‘Splendid. When this buddha was practicing the bodhisattva path in his previous lives he made a great vow. saying: “This Buddha Prabhūtaratna made a great vow. saying: If I become a buddha. and in order that I may bear testimony to it and praise it with the word “Splendid!” “After the Buddha had perfected the path and immediately before his parinirvāṇa. incalculable thousands of myriads of koṭis of worlds away in the east there was a land called Ratnaviśuddha. if that buddha wants to show my form
. splendid!’” At that time Bodhisattva Mahāpratibhāna spoke to the Buddha through the Tathāgata’s transcendent powers. this buddha makes a jeweled stupa emerge out of the ground in that place through his transcendent powers and the power of his vow. In the remote past. saying: “O Bhagavat! We all want to see this buddha’s form. within his stupa. and asuras of the entire world were puzzled. In that land there was a buddha called Prabhūtaratna. splendid!’ “O Mahāpratibhāna! The Tathāgata Prabhūtaratna has now emerged from the earth. saying: After my parinirvāṇa anyone who wishes to pay me homage should build a great stupa! “If there is anyone teaching the Lotus Sutra anywhere in the worlds of the ten directions. ‘Splendid. addressed the Buddha saying: “O Bhagavat! Why has this jeweled stupa emerged from the earth? And why has this voice come forth from it?” Then the Buddha told Bodhisattva Mahāpratibhāna: “The Tathāgata is in this jeweled stupa. after my parinirvāṇa if the Lotus Sutra is being taught anywhere in all the lands of the ten directions.The Lotus Sutra
At that time there was a bodhisattva mahāsattva called Mahāpratibhāna who. so that he may hear the Lotus Sutra and give praise with the words. humans. my stupa shall appear there so that this sutra may be heard. immeasurable.” The Buddha answered Bodhisattva Mahāsattva Mahāpratibhāna. saying: Whenever my jeweled stupa appears in the presence of a buddha in order to hear the Lotus Sutra. He is in the stupa giving praise with the words. realizing that the devas.
. saying: “O sons of a virtuous family! We will now go to the place where Śākyamuni is in the sahā world and pay homage to the jeweled stupa of the Tathāgata Prabhūtaratna. They also saw immeasurable thousands of myriads of koṭis of bodhisattvas. the earth was of lapis lazuli. oceans. its roads laid out like a chessboard and bordered with golden cords. and these lands were full of innumerable thousands of myriads of koṭis of bodhisattvas. After that my form will appear. ﬁlling all the lands and teaching the Dharma to sentient beings. The other directions to the south. With the exception of this assembly the devas and human beings were all moved to other lands. cities. and there were no villages. saying: “O Bhagavat! We also strongly wish to see the Bhagavat’s magically created forms. rivers. Very precious incense was burning. “O Mahāpratibhāna! I shall now gather all my magically created forms who are teaching the Dharma in the worlds of the ten directions. All the buddhas in these lands were teaching the Dharma in most harmonious voices. streams. and west.Chapter XI
to the fourfold assembly he should gather into one place all his magically created forms that are teaching the Dharma in the worlds of the ten directions. and they immediately saw the buddhas in ﬁve hundred myriads of koṭis of nayutas of lands in the eastern direction equal in number to the sands of the Ganges River. adorned with jeweled trees. Then all the buddhas in the ten directions each addressed the assembly of bodhisattvas. towns. Jeweled drapes were hung everywhere and were covered with jeweled nets.” Mahāpratibhāna spoke to the Buddha. or groves. to honor and pay homage to them!” Then the Buddha emitted a ray of light from the tuft of white hair between his eyebrows. the four intermediary directions. north. and the upper and lower regions were also illuminated by the ray of light emitted from the tuft of white hair between the Buddha’s eyebrows. forests. and they were also exactly like this. and it was covered with jeweled nets and drapes from which jeweled bells hung. māndārava ﬂowers were spread everywhere on the earth. In these lands the soil was of crystal and adorned with treasure trees and jeweled garments.” At that time the sahā world was immediately puriﬁed. mountains.
There were no hells. The trees were ﬁve hundred yojanas in height and were adorned with branches. Yet the separate forms of Śākyamuni Buddha of even one direction had not all arrived yet. Under every tree was a jeweled lion seat ﬁve yojanas in height which was adorned with various jewels. and fruits in their proper turn. Under these trees were jeweled lion seats that were ﬁve yojanas in height and decorated with great jewels. or asuras. leaves. leaves. or Mount Sumeru. and fruits in their proper turn. or asuras. animals. blossoms. and fruits in their proper turn. ﬁlling the great manifold cosmos. They sat one after another in this way. and the devas and humans were moved to other lands. The jeweled earth was level and covered everywhere with
. Mount Cakravāḍa. transformed and puriﬁed two hundred myriads of koṭis of nayutas of lands in each of the world-systems in the eight directions. and all the devas and humans were moved to other lands. At that time Śākyamuni Buddha. Mount Cakravāḍa. In these transformed lands the earth was made of lapis lazuli and adorned with jeweled trees. There were no oceans. In the transformed lands the earth was of lapis lazuli and adorned with jeweled trees. The lands were all made into one buddha world throughout. precious incense was burning. The buddhas each sat cross-legged on these seats. The jeweled earth was level and covered everywhere with jewel-studded drapes. Mount Mahācakravāḍa. or great mountain kings such as Mount Mucilinda. Mount Mahāmucilinda. hungry ghosts. These trees were ﬁve hundred yojanas in height and were adorned with branches. or great mountain kings such as Mount Mucilinda. rivers. Banners and umbrellas were set up. There were no hells. Under all these jeweled trees were lion seats ﬁve yojanas in height that were adorned with great jewels.The Lotus Sutra
Then the buddhas each took one great bodhisattva as an attendant and arrived under a jeweled tree in the sahā world. wanting to be able to receive all of his magically created forms. leaves. The lands were all made into one buddha world throughout. and heavenly jeweled ﬂowers covered the ground everywhere. blossoms. Mount Mahācakravāḍa. rivers. hungry ghosts. or Mount Sumeru. There were no oceans. Then Śākyamuni Buddha again transformed and puriﬁed two hundred myriads of koṭis of nayutas of lands in each of the eight directions so that the buddhas could come and sit. Mount Mahāmucilinda. animals. blossoms. Each jeweled tree was ﬁve hundred yojanas in height and adorned with branches.
There was a tremendous sound as if the bar and lock to the gateway of a large city were being pushed aside. Banners and umbrellas were set up. Then the magically created forms of Śākyamuni Buddha. gathered here. All the other buddhas dispatched their messengers like this. And he heard that all the buddhas also wanted him to open the treasured stupa. At that time these Buddha Tathāgatas ﬁlled four hundred myriads of koṭis of nayutas of lands in each direction. splendid! The Buddha Śākyamuni is teaching the Lotus Sutra and I have come in order to hear it.Chapter XI
jewel-studded drapes. saying: “O son of a virtuous family! You should approach the Buddha Śākyamuni on Mount Gṛdhrakūṭa and give him a greeting. and heavenly jeweled ﬂowers covered the ground everywhere. the buddhas each dispatched their attendants with hands full of jeweled ﬂowers to inquire after the Buddha Śākyamuni. In this way all the buddhas in the ten directions gradually came until all were assembled. Then sitting on the lion seats under the jeweled trees. his body whole and undecomposed.” Then the Buddha Śākyamuni saw that his magically created forms had already gathered and were each sitting on a lion seat. he hovered in the air and the entire fourfold assembly rose and gazed attentively at the Buddha with their palms pressed together. having paid homage to the Buddha by scattering him with these jeweled ﬂowers. say this to him: The Buddha So-and-so wishes you to open this jeweled stupa. and are the assemblies of bodhisattvas and śrāvakas all at ease or not? “Then.”
. equal in number to the sands of the Ganges River. Thereupon Śākyamuni Buddha opened the entrance to the seven-jeweled stupa with his right ﬁnger. which had been teaching the Dharma in the hundreds of thousands of myriads of koṭis of nayutas of lands in the east. precious incense was burning. Immediately rising. saying: Are you without illness and pain and are you full of vigor and at ease. Then immediately the entire gathering saw the Tathāgata Prabhūtaratna in the jeweled stupa sitting on a lion seat as if he were in meditation. They heard him say: “Splendid. sitting in the eight directions.
O Tathāgata. Thereupon the great assembly saw the two Tathāgatas sitting cross-legged on the lion seat in the seven-jeweled stupa and they each thought thus: “The buddhas are seated far away. wanting to further elaborate upon the meaning of this. And he has now come for the sake of the Dharma.The Lotus Sutra
At that time the fourfold assembly saw the Buddha who had entered parinirvāṇa immeasurable thousands of myriads of koṭis of kalpas ago speaking those words. saying: “Who in the sahā world is able to extensively teach the Lotus Sutra? It is now the right time! The Tathāgata will enter parinirvāṇa before long and the Buddha wants to transmit this Lotus Sutra to you. He has been abiding in a jeweled stupa. Then from within the stupa the Buddha Prabhūtaratna offered half of his seat to the Buddha Śākyamuni. Why is it that people Do not strive for the Dharma? Although this buddha entered parinirvāṇa Incalculable kalpas ago. saying: “O Śākyamuni Buddha. the Bhagavat.
. we entreat you to use your transcendent powers so that we may be in the air together with you. spoke these verses: Although the Great Sage. The original vow of this buddha was: After my parinirvāṇa I will always listen to the Dharma Wherever it may be. Thereupon the Buddha. please take a seat here!” The Buddha Śākyamuni immediately entered the stupa and sat crosslegged on half of the seat. They praised this unprecedented experience and scattered heavenly jeweled ﬂowers upon the buddhas Prabhūtaratna and Śākyamuni. He listens to the Dharma Wherever it is taught. Because it is difficult to encounter.” The Buddha Śākyamuni immediately moved the entire fourfold assembly into the air through his transcendent powers and addressed them with a great voice. Entered parinirvāṇa long ago.
Who has entered nirvana. Sentient beings who smelled this fragrance Were overcome with unsurpassed joy. I transferred immeasurable beings And puriﬁed the lands Through my transcendent powers. In order to seat all these buddhas. devas. And ritual tributes. nāgas. Although the Buddha Prabhūtaratna
. Through this skillful means I enable the Dharma to abide forever. has come here So that the Dharma may abide forever.Chapter XI
My magically created forms. Incalculable as the sands of the Ganges River. having abandoned his beautiful land. cool pond. I tell the great assembly That after my nirvana Whoever can preserve and recite this sutra Should now individually make a declaration In the presence of the buddhas. Disciples. Like branches of a small tree Being blown by a great wind. And each of these buddhas Settled under a jeweled tree— As lotus blossoms Adorn a limpid. Under every jeweled tree was a lion seat On which the buddhas sat radiating light— As a great bonﬁre Blazes in the dark of the night. They emitted a subtle fragrance from their bodies Which ﬁlled the lands of the ten directions. Have come to hear the Dharma And see the Tathāgata Prabhūtaratna. humans. Each buddha-form.
The Tathāgata Prabhūtaratna. and all the magically created forms Who have gathered here Should know this intention. I myself. Whoever is able to preserve The teaching of this sutra Will thus honor me And Prabhūtaratna. The Tathāgata Prabhūtaratna. Through his great vow He has roared the lion’s roar. This Buddha Prabhūtaratna Always roams the ten directions In a jeweled stupa In order to hear this sutra. O sons of a virtuous family! Each of you must carefully consider this. He also honors All the transformed buddhas Who have come here and who adorn All the worlds with light. Whoever teaches this sutra will see me. The number of which is Equal to the sands of the Ganges River.The Lotus Sutra
Entered parinirvāṇa long ago. This is indeed a difficult matter. And the transformed buddhas. Make a great vow accordingly! It is not really difficult To teach all of the other sutras. O heirs of the buddhas! Whoever is able to preserve the Dharma Should make a great vow So that it may abide forever. It is not difficult
Over innumerable buddha worlds. It is not difficult for anyone To grasp empty space And wander around with it. it will indeed be difficult To teach this sutra in the troubled world After the Buddha’s nirvana. It is also not difficult To shake free the manifold cosmos With one toe and throw it Far into another distant world.
. In the troubled world After the Buddha’s nirvana. it will indeed be difficult To recite this sutra. It is not difficult to stand On the highest summit of the world And teach the other innumerable sutras For the sake of sentient beings. However. But it will certainly be difficult to copy And preserve this sutra And cause others to copy it After my nirvana. It is not really difficult To put the great earth on a toenail And ascend with it To the world of Brahmas. However. It is not really difficult To enter into the conﬂagration At the time of the close of a kalpa Carrying hay on your back And yet not be burned. Even for a moment.Chapter XI
To take Mount Sumeru And throw it to another quarter.
He preserves the form of the Buddha. It will indeed be difficult for anyone To hear and accept this sutra And to ask about its meaning After my nirvana. incalculable sentient beings. And yet among them This sutra is the best. It will certainly be difficult To preserve such a sutra as this After my nirvana. I have extensively taught many sutras In incalculable lands From the beginning until now.The Lotus Sutra
It certainly will be difficult To preserve this sutra And teach it to even a single person After my nirvana. And teach them so that the listeners Can attain the six transcendent powers. Numbering as many as the sands of the Ganges River. O sons of a virtuous family! Those who preserve and recite this [Lotus] Sutra After my nirvana Must now individually make a declaration
. It is indeed not really difficult for anyone to preserve The eighty-four thousand treasure houses of the Dharma. If anyone preserves it. And the twelvefold scriptures. Attain arhatship and perfect The six transcendent powers. For the sake of the buddha path. It is not really difficult for people to do Such beneﬁcial things as teaching the Dharma And making thousands of myriads of koṭis of Immeasurable.
It is hard to preserve this sutra. Such people as these Are praised by the buddhas. Those who teach it. Are the true heirs of the Buddha And abide in the stage of purity. Subsequently they quickly attain The highest buddha path.Chapter XI
In the presence of the buddhas. They are persevering.
. They are known as those Who follow the rules of good conduct And carry out ascetic practices. I shall truly rejoice. All of the other buddhas Will do so also. even for a moment. If anyone preserves it Even for a single moment. They are courageous. Those in the future Who recite and preserve this sutra. In the fearful world Will be revered By all the devas and humans. Those who can understand its meaning After the Buddha’s nirvana Will become the Eyes of the World For devas and humans.
collected ﬁrewood. hands. without stinginess. My mind became irreversible. eyes. He gathered fruits. Beating a drum I proclaimed to the four directions that I was seeking the Dharma. Throughout many kalpas I always became a king and made a vow to seek highest enlightenment. If you faithfully obey me I will expound it to you. saying: I will be as a servant for the rest of my life to whosoever can teach me the Mahayana. “Having heard the sage. Yet he never tired in either body or mind and in this way served the sage for one thousand years. my head. and feet. wanting to elaborate on the meaning of this further.” At that time the Bhagavat. “At that time the lifespan of the people in the world was immeasurable. countries and cities. saying: “In the past. not even hesitating to give my own life. and provided meals. marrow and brains. male and female servants. In order to seek the Dharma I abandoned my kingdom and abdicated my throne to the crown prince. wives and children. spoke these verses:
. drew water. the king became joyful and ecstatic and. humans. he did everything he was asked.Chapter XII
The Buddha then addressed the assembly of bodhisattvas. horses. He even provided his own body as a bed for the sage. immeasurable kalpas ago. and also the devas. the seven precious treasures. Wanting to fulﬁll the six perfections I diligently carried out practices: unstintingly giving elephants. making certain the sage never lacked for anything. “At that time there was a sage who came to this king and said: I possess the Mahayana teaching called the Lotus Sutra. and the fourfold assembly. accompanying the sage. For the sake of the Dharma he served him diligently. I tirelessly sought the Lotus Sutra. the ﬂesh of my body.
Because he longed for the True Dharma. At that time there was a sage called Asita Who came to the great king and said: I possess a subtle and true Dharma That is rare in the world. He immediately accompanied the sage And performed whatever he was asked. I will become his servant. many kalpas ago. He never tired in body or mind. He never sought it for his own sake Nor for the desires of the ﬁve senses. Striking a bell I declared this To the four directions: If anyone possesses the great Dharma And explains it to me. If you are able to practice it. saying: “The king at that time was I myself. Although I became king of the world. The Buddha addressed the monks. I will explain it to you! On hearing what the sage said The king became overjoyed. although a great king. Through the virtuous
. That is why I now tell you this. Ultimately becoming a buddha. He gathered ﬁrewood and various fruits And respectfully offered them whenever requested. For this reason. and the sage was he who is now Devadatta.The Lotus Sutra
I remember that in the past. In order to seek the great Dharma I was never attached to the desires of the ﬁve senses. He diligently sought and attained this Dharma. For the sake of sentient beings He diligently sought everywhere the great Dharma.
” The Buddha addressed the monks. sixty yojanas in height and forty yojanas in both length and width. and all the devas and humans will honor and revere this beautiful seven-jeweled stupa with various ﬂowers. there are sons and daughters of a virtuous family who. the True Dharma will abide in the world for twenty intermediate kalpas. the four kinds of fearlessness. Well-Departed. and the thought of enlightenment will awaken in an inconceivable number of sentient beings. A seven-jeweled stupa. Knower of the World. It is all due to the good and virtuous friendship of Devadatta that I attained complete enlightenment and extensively saved innumerable sentient beings. a Tathāgata. Devadatta will then become a buddha called Devarāja.Chapter XII
friendship of Devadatta I was able to become endowed with the six perfections. Perfect in Knowledge and Conduct. the thirty-two marks. the four methods of gaining trust. music. banners. clothing. after the parinirvāṇa of the Buddha Devarāja. Unsurpassed. Bhagavat. the ten powers. and the power of the path. Arhat. Teacher of Devas and Humans. upon hearing the Devadatta chapter of the Lotus Sutra. and they will reach the stage of nonretrogression. At that time the Buddha Devarāja will abide in the world for twenty intermediate kalpas and extensively teach the True Dharma to sentient beings. generosity. saying: “If. Wherever
. accept it with pure minds and without doubt. “Then. Incalculable sentient beings will attain arhatship. Innumerable sentient beings will be enlightened as pratyekabuddhas. but will be born in the presence of the buddhas in the ten directions. the eighty excellent characteristics. and they will become convinced of the nonarising of all dharmas and reside in the stage of nonretrogression. Sentient beings equal in number to the sands of the Ganges River will attain arhatship. the transcendent powers. Tamer of Humans. reddish-gold skin. the eighteen excellent qualities. benevolence. jeweled canopies. necklaces. The thought of a pratyekabuddha has awakened in incalculable numbers of sentient beings. scented powders. sympathetic joy. they shall not fall into the realms of hell or to the states of hungry ghosts or of animals. will be built for all his relics. fragrant ointments.” The Buddha addressed the fourfold assembly. saying: “After immeasurable kalpas have passed. The thought of the highest path will awaken in sentient beings equal in number to the sands of the Ganges River. ﬂags. burning incense. compassion. in the future. Completely Enlightened. His world will be called Devasopānā. and songs. Buddha.
innumerable bodhisattvas emerged from the ocean. Those who had perfected the bodhisattva practices discussed the six perfections together. where they bowed until their foreheads touched the feet of both Bhagavats. sitting on a thousand-petaled lotus ﬂower as large as a carriage wheel. saying: “O son of a virtuous family! Wait for a moment! There is a bodhisattva called Mañjuśrī. The Buddha Śākyamuni addressed Prajñākūṭa. Arriving at Mount Gṛdhrakūṭa they ﬂoated in midair. It is not possible to express it in words nor is it possible to calculate it with one’s mind.” At that time. emerged spontaneously out of the ocean from the palace of the nāga king Sāgara and ﬂoated in midair. they will be born spontaneously in a lotus ﬂower. Mañjuśrī said to Prajñākūṭa: “Thus did I lead and inspire people in the ocean!” Thereupon Bodhisattva Prajñākūṭa spoke these verses in praise: O One of great wisdom. After that you can return to your original land. virtue. they will always hear this sutra. If they are born among humans or devas. together with attendant bodhisattvas also seated on jeweled lotus ﬂowers. and courage! This assembly and I have now all witnessed that You have led and inspired
. Wait a moment and you will have proof!” Before he had ﬁnished speaking.The Lotus Sutra
they may be. Let us meet him together and discuss the True Dharma. Mañjuśrī approached Prajñākūṭa. and if in the presence of a buddha. seated on jeweled lotus ﬂowers. Then Bodhisattva Prajñākūṭa asked Mañjuśrī. they will enjoy a supreme and delightful contentment. Arriving at Mount Gṛdhrakūṭa they descended from the lotus ﬂowers and went into the presence of the buddhas. He urged the Buddha Prabhūtaratna to return to their original land.” At that time Mañjuśrī. Having honored them. Those who were originally śrāvakas explained the śrāvaka practices in the air. and now they all practice to understand the meaning of emptiness of the Mahayana. All of these were bodhisattvas who had been led and inspired by Mañjuśrī. in the lower region there was a bodhisattva called Prajñākūṭa who was accompanying the Bhagavat Prabhūtaratna. saying: “Your Eminence! How many sentient beings did you lead and inspire at the palace of the nāga king?” Mañjuśrī answered: “The number is immeasurable and incalculable. They greeted each other and withdrew to sit at one side.
Her thoughts and explanations are subtle and extensive. Her virtues are perfect. Mañjuśrī said: “In the ocean I always expounded only the Lotus Sutra. and she also well knows all the faculties and deeds of sentient beings.” The Bodhisattva Prajñākūṭa said: “I see the Tathāgata Śākyamuni who has been incessantly carrying out difficult and severe practices for immeasurable kalpas. He attained the path to enlightenment only after this. She has attained the power of recollection. She has a harmonious mind and has attained enlightenment. her faculties are sharp. and compassionate. accumulating merit and virtue while seeking the bodhisattva path. She instantly produced the thought of enlightenment and attained the stage of nonretrogression. She preserves all the profound secret treasures taught by the buddhas. saying: “This sutra is profound and subtle. they will. Looking into the great manifold cosmos. there is not a single place even the size of a mustard seed where this bodhisattva has not abandoned his life for the sake of sentient beings.Chapter XII
Incalculable numbers of sentient beings. She has unhindered eloquence and thinks of sentient beings with as much compassion as if they were her own children. will they immediately become buddhas or not?” Mañjuśrī answered: “Yes. If sentient beings diligently strive to practice this sutra. Causing them to quickly attain enlightenment.
. It is hard to believe that this girl will instantly attain complete enlightenment. merciful. enters deep meditation.” Before he had ﬁnished speaking the daughter of the nāga king suddenly appeared in their presence. She is wise. Bowing until her forehead touched their feet. There is the daughter of the nāga king Sāgara who is only eight years old. and is well capable of discerning all dharmas.” Then Prajñākūṭa questioned Mañjuśrī. You have extensively led many sentient beings. she withdrew to one side and spoke these verses in praise: The Buddha is deeply versed In the characteristics of good and evil. You have expounded the essential character of dharmas And revealed the teaching of the single vehicle. It is a jewel among sutras and rare in the world.
The Lotus Sutra
And he completely illuminates the ten directions. the female body has ﬁve obstructions. One can only attain it after diligently carrying out severe practices. He is adored by devas and humans. The ﬁrst is the inability to become a great Brahma. The ﬁfth is the inability to become a buddha. that I will attain enlightenment Upon hearing him Can only be known by a buddha. Moreover. There is no sentient being Who does not pay him homage. saying: “I offered a jewel and the Bhagavat accepted it. How can you attain highest enlightenment? “The buddha path is long. and the Buddha accepted it. The third is the inability to become Māra. and the fourth is the inability to become a universal monarch (cakravartin). Moreover. And honored by nāgas. saying: “It was done extremely quickly!” The daughter said: “Through your transcendent powers watch me become a buddha even more quickly than that!”
. The second is the inability to become Śakra. The daughter of the nāga king spoke to Bodhisattva Prajñākūṭa and the noble Śāriputra. saying: “You say that you will soon attain the highest path. With the eighty good characteristics Is his Dharma body adorned. His subtle and pure Dharma body Is endowed with the thirty-two marks. How can you with your female body quickly become a buddha?” Then the daughter of the nāga king presented to the Buddha a jewel worth the great manifold cosmos. Was that done quickly or not?” They answered. I will reveal the teaching of the Mahayana And save suffering sentient beings. This is difficult to believe. Why is this? The female body is polluted. and completely practicing the perfections over immeasurable kalpas. At that time Śāriputra spoke to the daughter of the nāga king. it is not a ﬁt vessel for the Dharma.
received their predictions. Then the bodhisattvas.
. become endowed with the thirty-two marks and eighty excellent characteristics. all saw in the distance that the daughter of the nāga king had become a buddha and was universally teaching the Dharma for the sake of the humans and devas in that assembly. go to the vimalā world in the south. perfect the bodhisattva practices. They rejoiced greatly and honored her from afar. and the entire assembly accepted and believed in silence. and three thousand sentient beings. in whom the thought of enlightenment had awakened. śrāvakas. eight kinds of devas. and expound the True Dharma universally for the sake of all sentient beings in the ten directions. and so on. incalculable numbers of sentient beings became enlightened and attained the stage of nonretrogression. and attain highest. In the sahā world three thousand sentient beings attained the stage of nonretrogression. humans and nonhumans of the sahā world. Incalculable numbers of sentient beings received their predictions to the path and the vimalā world quaked in six ways. The Bodhisattva Prajñākūṭa. sit on a jeweled lotus ﬂower. Śāriputra. On hearing the Dharma. nāgas.Chapter XII
Then the assembly there all saw the daughter of the nāga king instantly transform into a man. complete enlightenment.
with excessive pride and superﬁcial virtue. sentient beings will have hardly any roots of good merit but will have excessive pride and will be greedy to receive offerings. including those who had more to learn and those who did not. the nun Mahāprajāpatī Gautamī. It will be difficult to lead and inspire them. Therefore. and teach this [Lotus] Sutra! In the troubled world to come. recite. ﬁve hundred arhats who had received their predictions addressed the Buddha. teach. with six thousand nuns. and copy this sutra as well as pay it homage in various ways. deceitful. never turning their eyes away. and untrue. rose from their seats and with their palms pressed together gazed attentively at the Buddha. eight thousand of those who had received their predictions. we will produce the power of great patience and recite.” Then in the assembly. after the Buddha’s parinirvāṇa we will preserve. Why is this? Because in the sahā world there are many erring people. together with two thousand bodhisattvas: “O Bhagavat! We entreat you not to be concerned since. saying: “Why are you anxiously staring at the Tathāgata? Are you thinking that I have not given you your prediction of highest. even willingly giving up our bodies and lives. rose from their seats and with their palms pressed together. Then the Bhagavat spoke to Mahāprajāpatī Gautamī. some of whom had more to learn and some who did not. those who are quick to anger. complete enlightenment? O
.” Moreover.Chapter XIII
At that time Bodhisattva Mahāsattva Bhaiṣajyarāja and Bodhisattva Mahāsattva Mahāpratibhāna made this declaration in the presence of the Buddha. They will increase their roots of bad merit and thus will be far away from liberation. faced the Buddha and made this declaration: “O Bhagavat! We also will extensively teach this sutra in other lands. preserve. saying: “O Bhagavat! We also declare that in other lands we will extensively teach this sutra.” Thereupon the Buddha’s aunt.
Perfect in Knowledge and Conduct.” The Buddha addressed Yaśodharā. In this way you will gradually be able to complete the bodhisattva path and become a buddha called Sarvarūpasaṃdarśana. complete enlightenment one by one to bodhisattvas totaling six thousand in number. Knower of the World. Bhagavat. will all become expounders of the Dharma together. This buddha’s lifespan will be for immeasurable. You will become a great expounder of the Dharma.The Lotus Sutra
Mahāprajāpatī Gautamī! I have previously said that all of the śrāvakas would receive their predictions. Buddha. Tamer of Humans. In a land called Bhadrā you will become a buddha called Raśmiśatasahasraparipūrṇadhvaja. Well-Departed. thought this: “While giving the predictions.” Then the nun Yaśodharā. Well-Departed. incalculable kalpas. I will tell you that in the future you will become a great expounder of the Dharma. the mother of Rāhula. Tamer of Humans. Bhagavat. Teacher of Devas and Humans. Unsurpassed. Teacher of Devas and Humans. and gradually complete the buddha path. a Tathāgata. the only name the Bhagavat did not mention was mine. Knower of the World. saying: O Bhagavat! As a great leader You bring ease to devas and humans. These six thousand nuns. Arhat. a Tathāgata. Having heard our predictions. some of whom have more to learn and some who do not. In the presence of the Buddha they immediately spoke in verse.” At that time the nun Mahāprajāpatī Gautamī and the nun Yaśodharā together with their attendants all rejoiced greatly at having attained such an unprecedented experience.
. Unsurpassed. Arhat. Completely Enlightened. Our minds are at peace And we are content. saying: “In the future you will cultivate the bodhisattva practice of the teachings of hundreds of thousands of myriads of koṭis of buddhas. Perfect in Knowledge and Conduct. Buddha. O Mahāprajāpatī Gautamī! This Buddha Sarvarūpasaṃdarśana will give predictions of highest. Completely Enlightened. taught by sixty-eight thousand koṭis of buddhas. Now if you wish to know your prediction.
Having spoken this verse all the nuns addressed the Buddha. After the Buddha’s parinirvāṇa.” Immediately after that. uttered a lion’s roar in the presence of the Buddha and declared: “O Bhagavat! After the Tathāgata’s parinirvāṇa we will roam throughout the worlds of the ten directions enabling sentient beings to copy. troubled world.” They also thought: “The Buddha now keeps silent and does not command us. preserve. “O Bhagavat! We entreat you to protect us from afar while we are in other quarters. They had turned the irreversible wheel of the Dharma and attained the power of recollection. all of whom were at the stage of nonretrogression. Those who disparage others with evil words. What should we do?” Then all of the bodhisattvas. respecting the Buddha’s intention and also wanting to fulﬁll their original vow. saying: “O Bhagavat! We also will extensively expound this sutra in other lands.” Then the Bhagavat saw eighty myriads of koṭis of nayutas of bodhisattva mahāsattvas. all of the bodhisattvas spoke these verses in unison: We entreat you not to be concerned Because we will extensively teach In the fearful. and recite this [Lotus] Sutra. Or who attack us with sticks and swords. and remember it correctly. We will be patient With those who are ignorant. Monks in this troubled world Will have false wisdom And be deceitful. and to explain its meaning. They will think they have attained
. practice it according to the Dharma. This will all be due to the Buddha’s majestic power. Arising from their seats they went before the Buddha with their palms pressed together and with this wholehearted thought: “If the Bhagavat commands us to preserve and teach this sutra. then we will extensively expound this Dharma exactly as the Buddha has taught.
Thus they will say such things as: All of these monks here Teach heretical doctrines Because they are greedy for proﬁt! They have fabricated this sutra To deceive the people of the world. And to other monks. They are always thinking about worldly matters. Then there will be those who dwell In tranquil forests wearing rags. Since we revere the Buddha. With the thought that they alone practice the true path.
. There will be those who teach the Dharma To laypeople only out of greed for offerings. and their minds Will be full of conceit. saying that we are evil. Ministers. We will be patient with their wickedness. householders. And they enjoy pointing out our faults. And they explain this sutra Out of desire for fame! They always want to slander us In the great assembly. Playing the role of the forest dwellers. They say: These are people of false views Who teach heretical doctrines.The Lotus Sutra
What they have not. brahmans. And who look down on those who lead worldly lives. Yet they will be respected in the world As if they were arhats endowed with The six transcendent powers. The minds of such people are in error. They slander us to the kings.
saying: All you buddhas! We will be patient with These scornful words. According to what is appropriate to sentient beings. We will skillfully teach the Dharma. But we shall wear the armor of patience Because we trust and revere the Buddha. The Bhagavat himself must know That the erring monks in the troubled world Will not understand the Dharma Taught by the Buddha through skillful means. In the future we will preserve What the Buddha has entrusted us with. We will all endure in these matters Because we remember the Buddha’s decree. And they will repeatedly expel us.
. In the troubled world of the Age of [the Decadent Dharma] There are many fearful things. People possessed by evil spirits Will scorn and slander us. If there are any people seeking this Dharma In villages or cities. Because we are the Bhagavat’s ambassadors. to be at ease. And we will persevere under these difficulties In order to teach this sutra. We will not be attached to our bodies or lives We only desire the highest path. We entreat you. There will be many evils such as this. Wherever we go we have nothing to fear. And keep us away from the monasteries and stupas.Chapter XIII
They will mockingly address us. They will utter evil words with angry countenances. O Buddha. we will all go there And teach the Dharma entrusted to us by the Buddha.
And all of the buddhas who have come From the ten directions. O Buddha! You know our intentions!
. We make this declaration.The Lotus Sutra
In the presence of the Bhagavat.
chickens. materialists. Nor should he greet them. and chief officials. or extreme materialists. recite. critics of poetry. laymen. and neither acts nor discriminates. wrestlers. “Nor should a bodhisattva consort with monks. A bodhisattva should teach such people the Dharma if they come to him. they should abide in the four kinds of practices. tranquil. sheep. and those with evil conduct. nuns. Jains. “What is the sphere of the relationships of the bodhisattva mahāsattva? The bodhisattva mahāsattva should not consort with kings. and laywomen who seek the śrāvaka vehicle. and unafraid. or with worldly writers. saying: “If the bodhisattva mahāsattvas want to teach this sutra in the troubled world to come. but expect nothing. “O Mañjuśrī! What is the sphere of the practice of the bodhisattva mahāsattva? If a bodhisattva mahāsattva abides in the stage of perseverance. princes. ﬁshermen. clowns. and others. Bodhisattva Mahāsattva Mañjuśrī addressed the Buddha. brahmans. and various jugglers. ministers. and dogs. In respectful obedience to the Buddha they have made this great vow: ‘In the troubled world to come. and furthermore if he remains unmoved with regard to existent things and perceives them in their true aspect. and teach this Lotus Sutra!’ “O Bhagavat! How can these bodhisattva mahāsattvas teach this sutra in the troubled world to come?” The Buddha addressed Mañjuśrī. The ﬁrst is to establish the sphere of their bodhisattva practice and the sphere of their relationships and thereupon expound this sutra for the sake of sentient beings. nor with hunters. on roads. He should not consort with heretics. we will preserve. this is called the sphere of the practice of the bodhisattva mahāsattva. or while in lecture
. saying: “O Bhagavat! These bodhisattvas are very rare. Nor should he become acquainted with pranksters. boxers.Chapter XIV
Ease in Practice
Thereupon the Prince of the Dharma. The bodhisattva should avoid their company in chambers. nor with outcastes and people who raise boars. is gentle. nonviolent.
without obstacles or obstructions.
. A bodhisattva with a fearless mind Wants to teach this sutra. That is why I teach the permanent joy of perceiving the aspects of all existent things in this way. They are immeasurable. wanting to elaborate upon the meaning of this further. O Mañjuśrī! The bodhisattva mahāsattva should expound the teaching without any thought of desire for. All things are unerring. practice to control his mind. This is what is known as the second sphere of relationships of a bodhisattva mahāsattva. teach them the Dharma according to their capacities. and not remain with them.The Lotus Sutra
halls. in a quiet place. in the troubled world to come. If they come. He should always take pleasure in meditation and. They do not have any name or mark. and widows. “Furthermore. unmoving.” At that time the Bhagavat. A bodhisattva should not be intimate with them even for the sake of the Dharma. They exist only through dependent origination. maidens. Nor should he take pleasure in having the same teacher as them. irreversible. He should enter the sphere Of the bodhisattva practice And the sphere of relationships. and if for any reason he should enter it alone a bodhisattva should do nothing but singlemindedly contemplate the Buddha. He should not enter someone else’s home alone. spoke these verses: If. nor do they arise. and like empty space which lacks substance. O Mañjuśrī! This is what is known as the ﬁrst sphere of relationships. How much less for other things! “A bodhisattva should take no pleasure in keeping young disciples. the bodhisattva mahāsattvas perceive the emptiness of all dharmas in their true aspect. śrāmaṇeras. a woman’s body. They are not produced. nor do they emerge. or wish to see. arising through error. limitless. A bodhisattva should also not approach the ﬁve kinds of impotent men nor be intimate with them. “If he should teach the Dharma to women he should not show his teeth when smiling nor reveal his chest. and in reality they have no substance. “If a bodhisattva enters someone else’s home he should not talk to young girls. nonreturning. They are beyond all language. or young boys. but expect nothing! “Moreover.
A bodhisattva should not Become intimately acquainted With widows. hunters. Or ﬁshermen who kill for proﬁt. The bodhisattva should then fearlessly Teach them the Dharma Without any expectations. Nor with monks who violate the precepts. and brahmans.Chapter XIV
He should always stay away from kings. butchers. He should not consort With people such as those Who make a living From selling meat Or from pandering prostitutes. Nor should he consort With slaughterers. Nor with nuns who like to joke and laugh. With those who call themselves arhats. chief officials. Or the varieties of jugglers or courtesans. ministers. outcastes. He should not become acquainted with laywomen Who are attached to the desires of the ﬁve senses.
. maidens. He should not consort With excessively proud scholars. Or impotent men. Dangerous pranksters. And seek nirvana in their present lives. Heretics. Princes. If these people come to the bodhisattva With good intentions In order to hear about the buddha path. Who are attached to scriptures of the inferior vehicle Contained in the three baskets (Tripiṭaka). He should never become acquainted With dangerous wrestlers.
This is what is known As the sphere of the Bodhisattva practice. He should not acquire. mediocre. Nor should he discriminate Between men and women.The Lotus Sutra
He should not teach the Dharma To a woman alone in a quiet place. All dharmas are empty and without substance. Being in a quiet place. When he teaches the Dharma He should not joke or laugh. If he enters a village to beg for food He should be accompanied by a monk. comprehend. The conditioned and the unconditioned. or inferior teachings. This is known as the sphere Of the relationships of the wise. Or perceive any phenomenon. Impermanent. without origination or cessation. Real or unreal. Or the teaching of the real and the unreal. If there is no monk he should Singlemindedly contemplate the Buddha. Within these two spheres He can teach at ease. This is what is known as The sphere of the bodhisattva practice And the sphere of relationships. He should not practice The superior. Through the error of discrimination One sees all existent things As existing or nonexisting. the bodhisattva Carries out practices to control his mind
. Produced or unproduced.
Any monk after my parinirvāṇa Who enters the sphere of practice And the sphere of relationships Will not be disheartened When he teaches this sutra. He should regard all dharmas As being without substance. All dharmas are neither produced Nor do they emerge. Arising from meditation he should reveal And expound this sutra To kings. This is known as the sphere of relationships. at proper times. after the Tathāgata’s parinirvāṇa. O Mañjuśrī! This is the bodhisattva Who ﬁrmly abides in the Dharma from the beginning And in the world to come will be able To teach the Lotus Sutra. Like empty space Which has no ﬁrmness. And always remain in their single character.Chapter XIV
And remains as ﬁrm and unmoved As Mount Sumeru. Then his mind will be at ease and unafraid. anyone who wants to teach this sutra in the Age of the Decadent Dharma should abide in ease of practice. Nor
. “Furthermore. According to the meaning. When he expounds or recites this sutra he should not take pleasure in talking about the faults of people or of the sutra. ministers. They are immovable. O Mañjuśrī. and brahmans. princes. Should enter a quiet chamber And contemplate all dharmas With correct thoughts. nonreturning. A bodhisattva.
He should teach according to the questions. laymen. spoke these verses: The bodhisattva should always willingly Teach the Dharma at ease. officials. clean clothing. and laywomen. Gradually beneﬁting them. “As for the śrāvakas. subjects. which will enable them to attain omniscience. Both his outer garments and undergarments being pure. nuns. he should not feel any hatred. nor name them and praise their virtues. princes. Through these skillful means He should awaken the thought of Enlightenment in them all. He should take his explanation only from the Mahayana. because if he skillfully practices ease of mind in this way. and commoners. Establishing his seat in a pure place. wanting to elaborate the meaning of this further.The Lotus Sutra
should he slander other expounders of the Dharma or talk of the good and bad. If he is asked difficult questions. Or kings. And causing them to enter the buddha path. Moreover. He should anoint his body with oil To cleanse himself of dirt. those who listen to him will not oppose his intentions. Sitting comfortably on the Dharma seat.” At that time the Bhagavat. Expounding and illuminating it With various explanations and illustrations. Ridding them of idle minds
. strong and weak points of others. If there are any monks. he should not answer using the teaching of the inferior vehicle. Using subtle ideas he should teach them With a composed countenance. If they have difficult questions He should answer in accordance with the meaning. And put on new. a bodhisattva should not name them and point out their faults.
And lazy thoughts. The wise skillfully compose Their minds in this way And can abide in ease. And enable sentient beings also to attain it. He should not expect to receive any clothing. and anxiety. Revealing this to sentient beings He will cause them all to rejoice. Because he abides in perseverance. He will also be without sorrows And no one will slander him. Bedding. It is exactly this kind of offering That brings great beneﬁt and ease. As well as anxieties. And he will not be expelled from the sangha. using various explanations And incalculable illustrations. Gain mastery of the buddha path. He should continuously expound The teaching of the highest path Both day and night. As I have described above. He will not be afraid of being Attacked with swords and sticks.
. He should only singlemindedly think Of teaching the Dharma. anger. After my parinirvāṇa if there is any monk Who is able to explain the Lotus Sutra. He should compassionately Teach the Dharma. food and drink. His mind will be free from the obstructions of Jealousy. or medicine. One would not be able to fully Describe the qualities of such a person Through calculations and illustrations.
He should get rid of jealousy. In him the thought of great compassion for all sentient beings should awaken. recite it after preserving it. honor. when the Dharma is to be extinguished. any bodhisattva mahāsattva who preserves and recites this sutra will not feel jealous or be deceitful. and laywomen who are seeking the śrāvaka vehicle. He will also acquire a great following who come to hear his teaching. and pay homage to the [Lotus] Sutra.The Lotus Sutra
Though they lasted for Thousands of myriads of koṭis of kalpas. copy it after teaching it. or the bodhisattva path.” Thereupon the Bhagavat. “O Mañjuśrī! In the future world. preserve it after hearing it. having perfected the third sphere of ease in practice. He will become acquainted with good fellow students who will recite this sutra together. together with the thought that all Tathāgatas are compassionate fathers and that all bodhisattvas are great teachers. “If there are any monks. a bodhisattva also should not devise hollow sophistries concerning the teachings and argue about them. nor will he insult those who study the buddha path by pointing out their good qualities or their deﬁciencies. anger. the pratyekabuddha vehicle.
. praise. will not be perplexed when he teaches this Dharma. a bodhisattva will not worry them. respect. Nor should he teach too much even to those who are deeply enthusiastic about hearing the Dharma. nuns. this bodhisattva mahāsattva. Why is this? Because you are negligent and idle in the path. He should teach the Dharma equally to all sentient beings in accordance with the Dharma. and enable others to copy. spoke these verses: If anyone wants to teach this sutra. in the future when the Dharma becomes extinct. “Furthermore. explaining neither too much nor too little. laymen. teach it after reciting it. O Mañjuśrī. causing them to have doubts by saying: You are very far away from the path and will never be able to attain omniscience. “Moreover. He should always deeply respect and pay homage to all of the great bodhisattvas in the ten directions. wanting to elaborate on the meaning of this further.
This heir of the Buddha who teaches the Dharma Should always be gentle. He should not slander others Or make up fallacies about the Dharma. “Furthermore. The wise should preserve it. When I attain highest. or understand it. believe. deceitfulness. he should teach The Dharma without obstructions. He should think that all the Buddha Bhagavats are the most excellent fathers. And think that they are his great teachers. They do not ask. wherever
. He should never have lazy thoughts. O Mañjuśrī. know. He should always practice honest conduct. Destroying arrogance. The third sphere of the teaching Of ease in practice is like this. Those people do not even ask questions about this sutra. any bodhisattva mahāsattva who preserves this Lotus Sutra will awaken the thought of great kindness toward lay Buddhists and renunciants and also awaken the thought of great compassion toward non-bodhisattvas. They do not hear. He should think: People like these have really missed the Tathāgata’s teaching of the Dharma according to their capacities through skillful means.Chapter XIV
Pride. or realize it. ﬂattery. He should respect the great bodhisattvas In the ten directions who practice the path Out of their compassion for sentient beings. believe it. or understand. and falsity. And compassionate to all. Those who practice wholeheartedly and at ease Will be honored by innumerable sentient beings. Nor should he cause others to be doubtful by saying: You will not become a buddha. patient. in the future world when the Dharma is to be extinguished. complete enlightenment.
the wise and noble generals of the Tathāgata come to do battle with them. and subjects. In such a case the noble emperor gathers an army together to overcome them. laymen. Why is this? Because this sutra is preserved through the transcendent powers of all the buddhas of the past. If the emperor gives it away his attendants would certainly be very surprised and mistrustful. accepted. princes. he bestows boons according to their merit. I will lead them and enable them to abide in this teaching through my transcendent powers and power of wisdom. He bestows upon them the
. ornaments. nuns. How much more is it unable to be seen. present. always for the sake of the Dharma. lapis lazuli. gold. The devas in the sky will always accompany him in order to hear the Dharma. cities. kings. will be faultless when he teaches this Dharma. ministers. laywomen. amber. but the lesser kings would not obey his command. respected. and recited! “O Mañjuśrī! Suppose a very powerful noble emperor wanted to subdue other countries with his might. Why is this? Because only the noble emperor has this precious jewel in his topknot. commoners. and praised by monks. garments. If he is in a village. He will always be paid homage to. city. horses. such as estates. elephants. and he will cause all of those who listen to him to rejoice. mother-of-pearl. The Tathāgata rejoices at the meritorious ones and teaches various sutras to the fourfold assembly.The Lotus Sutra
I am. the devas will protect him both day and night. servants. Thus he has become the king of the triple world. but he never gives them the precious jewel in his topknot. various treasures. this bodhisattva mahāsattva. “O Mañjuśrī! The Tathāgata is exactly like this. Since the māra kings will not obey him. gladdening them. and future. brahmans. villages. who has perfected the fourth sphere of the teaching of ease in practice. honored. coral. secluded spot. silver. He recognizes the soldiers who have committed brave deeds in war and. or forest and the people want to come and ask difficult questions. He has attained the land of the Dharma through his powers of concentration and wisdom. and householders. “O Mañjuśrī! After the Tathāgata’s parinirvāṇa. chariots. “O Mañjuśrī! Even the title of this Lotus Sutra cannot be heard in incalculable lands. agate. preserved. greatly rejoicing.
the most profound among all the teachings. The Tathāgata is also exactly like this. “O Mañjuśrī! This Lotus Sutra is the secret treasure house of all the Buddha Tathāgatas. and have extinguished the three poisons.Chapter XIV
property of all the teachings about concentrations. “O Mañjuśrī! This Lotus Sutra is the ultimate teaching of all the Tathāgatas. and which he has never taught before. “O Mañjuśrī! It is just as if the noble emperor ﬁnally gives the jewel that has been long concealed in his topknot.” At that time the Bhagavat. spoke these verses: Always practice patience And be compassionate toward all. Saying:
. Since only then can one expound A sutra praised by the Buddha! In the future those who preserve this sutra Should be compassionate and kind toward Lay Buddhists. Although he perceived the great merit of those soldiers and was deeply pleased. and enables sentient beings to attain omniscience. he did not rashly give them the marvelous jewel. wanting to elaborate on the meaning of this further. The Buddha has preserved it for a long time and he has not taught it indiscriminately. He also bestows upon them the city of nirvana. left the triple world. he leads their minds onward and gladdens them all. and the foremost among all the sutras. and the māra of death. Now. And yet he does not teach them the Lotus Sutra. and powers. Since he is the great King of the Dharma in the triple world he inspires all the sentient beings through the Dharma. he then rejoices greatly. which is treated with hostility by the entire world and is difficult to believe in. faculties without corruption. and conferred at the very end. It was in the same way that the very powerful and noble emperor gave the jewel after having preserved it for a long time. and broken out of Māra’s net. He now teaches the Lotus Sutra. liberations. and non-bodhisattvas. Saying that they have attained nirvana. who have great merit in battle. When he sees the wise and noble soldiers who have done battle with the māra of the ﬁve aggregates. renunciants. for the ﬁrst time he teaches it. the māra of desires.
cities. When I attain the buddha path I will expound this teaching Through various skillful means And enable them to abide in it. noble emperor Who bestows upon those soldiers meritorious in battle Various gifts of elephants. He inspires the world according to the Dharma. Knowing that the sentient beings have Finally attained the power to understand. horses. Seeking liberation And doing battle with the māras. estates. chariots. conveyances. The Tathāgata is exactly like this. Suppose there was a powerful. villages. And through his treasury of wisdom And great power of patience. Various treasures. The noble emperor gives The precious jewel in his topknot. He gives these gifts with joy. He explains various teachings for the beings And teaches various sutras With his great skillful means. Seeing all the sentient beings suffering.
. He teaches this Lotus Sutra only at the very end. servants. and wealth. Ornaments. Out of his great compassion.The Lotus Sutra
Those who have not heard this sutra Or who do not believe in it Have consequently lost a great opportunity. If there is anyone who has been brave And has performed difficult deeds. garments. Just like the noble emperor Who gave the jewel in his topknot. He is the emperor of all the teachings.
Sentient beings will want to meet them Just as they long to meet a wise seer. Sticks and swords cannot hurt them. They see nāgas and asuras. They will travel fearlessly Like a lion king. And will have a noble countenance. As numerous as the sands of the Ganges River. Should become familiar with these four spheres Of the teaching concerning ease in practice. They will not be born into poverty. Those who recite this sutra will always Be free from anxiety and illness.Chapter XIV
This sutra is the utmost. If people slander them Those slanderers’ mouths will be sealed up. Revealing themselves. Teaching the Dharma to the assembly Of monks surrounding them. I have constantly preserved it And have not revealed it indiscriminately.
. Now is the right time to teach it to you. Lowliness or ugliness. and The light of their wisdom Will illuminate just like the sun. Superior to all the sutras. If they dream they see only subtle things. They see the Tathāgatas seated on lion seats. After my parinirvāṇa Those seeking the buddha path. Honoring the Tathāgatas With their palms pressed together. And poison cannot harm them. And all of the devaputras will serve them. Who want to attain ease and expound this sutra.
They who recite this sutra also see themselves In mountain forests. Emitting immeasurable rays of light Which illuminate universally. They praise the Buddha With palms pressed together. And that they have deeply entered the buddha path. The Buddha. Your land will be pure and vast. Revealing themselves among them. Gives them a prediction of the highest. Experiencing the real aspect. To the fourfold assembly The Buddha teaches the highest Dharma.
. saying: O son of a virtuous family! In the future you will attain immeasurable Wisdom and the great path of the Buddha. They attain the power of recollection And achieve the wisdom of nonretrogression.The Lotus Sutra
They teach the Dharma to these beings. The fourfold assembly will also be there Listening to the Dharma with their palms Pressed together. And expounding various teachings With beautiful voices like Brahma’s. Complete enlightenment. Hearing the Dharma they rejoice And pay homage to the Buddha. All of whom have golden bodies Adorned with a hundred auspicious marks. And looking at the buddhas in the ten directions. practicing excellent teachings. Deeply entering into concentration. with golden bodies. They also see the buddhas. Beyond all comparison. knowing their minds.
They will also dream about becoming The king of a realm who abandons his palace And retinue. arising. Sits on the lion seat under the bodhi tree. and the highly pleasing Desires of the ﬁve senses. If anyone in the troubled world to come Teaches this highest Dharma They will attain great beneﬁts Like the merits mentioned above. hearing the Dharma taught. Explaining the true and incorruptible Dharma. And who. Attains the wisdom of all the buddhas After seeking the path for seven days. turns the wheel of the Dharma After having attained the highest path.
. Later they will enter nirvana Just as smoke dies away When the ﬂame of a candle is extinguished. They will save innumerable sentient beings. They will teach it to others. They will teach the Dharma to the fourfold assembly For thousands of myriads of koṭis of kalpas. Approaches the terrace of enlightenment.Chapter XIV
They will always have such pleasant dreams And.
thirty thousand. and then spoke to the Buddha. After my parinirvāṇa they can preserve. recite. All of these bodhisattvas had golden bodies endowed with the thirty-two marks and radiating immeasurable rays of light. stood up in the great assembly. copy and pay homage to this [Lotus] Sutra after the parinirvāṇa of the Buddha in this sahā world. has a retinue equal to the sands of sixty thousand Ganges Rivers. then we will extensively teach it in this land. Each of those bodhisattvas presided over a great assembly and each led a retinue equal to the sands of sixty thousand Ganges Rivers in number. Why is this? In my sahā world there are bodhisattva mahāsattvas. saying: “Enough. twenty thousand.Chapter XV
Bodhisattvas Emerging from the Earth
At that time the bodhisattva mahāsattvas. They had all previously been living in the space under the earth of the sahā world. How much more numerous were the bodhisattvas who emerged leading retinues equal in number to the sands of ﬁfty thousand. saying: “O Bhagavat! If you give us permission to diligently strive to preserve.” Then the Buddha addressed the assembly of bodhisattva mahāsattvas. and extensively teach this sutra. O sons of a virtuous family! There is no need for you to preserve this sutra. or ten thousand Ganges Rivers! How much more numerous were the bodhisattvas who emerged leading retinues even equal
. Having heard the sound of Śākyamuni’s teaching.” When the Buddha said this all the lands of the great manifold cosmos in the sahā world quaked and the earth split. all of these bodhisattvas emerged from below. in turn. bowed with their palms pressed together. who had arrived from other lands and whose number exceeded that of the sands of eight Ganges Rivers. equal to the sands of sixty thousand Ganges Rivers in number. and each of these bodhisattvas. From out of this crevice there simultaneously appeared incalculable thousands of myriads of koṭis of bodhisattva mahāsattvas. forty thousand. recite.
Because of the Buddha’s transcendent powers. or even just one thousandth of a myriad of a koṭi of a nayuta of the sands of a Ganges River! How many more retinues were there numbering thousands of myriads of koṭis of nayutas! How many more retinues were there numbering myriads of koṭis! How many more were those numbering ten million. Anantacāritra. three. There were four leaders among those bodhisattvas gathered there. each of these bodhisattvas approached the Tathāgatas Prabhūtaratna and Śākyamuni. All these bodhisattva mahāsattvas. having emerged from the earth. ﬁfty intermediate kalpas passed. the great assemblies believed that the time that had passed was only half a day. beyond all calculation and metaphor.The Lotus Sutra
to the sands of one Ganges River. saying: “O Bhagavat! Are you without illness or pain? Are you at ease in practice or not? Do those who
. or even one! And how many more bodhisattvas were there who had eagerly practiced alone and far from the worldly life! The number of such bodhisattvas as these is incalculable and limitless. they withdrew to one side and joyfully gazed at the two Bhagavats. one million. During this time the Buddha Śākyamuni sat in silence. they bowed until their foreheads touched the feet of both Bhagavats. or even ten thousand! How many more were those numbering one thousand. Then. two. praised the buddhas with various bodhisattva eulogies. through the transcendent powers of the Buddha. Going up to them. one hundred. They were called Viśiṣṭacāritra. still seated in the beautiful seven-jeweled stupa in the air. they each pressed their palms together. Having praised them with various bodhisattva eulogies. the fourfold assemblies also saw the bodhisattvas ﬁlling the air throughout immeasurable hundreds of thousands of myriads of koṭis of lands. four. These four bodhisattvas were the foremost leaders in the assembly. each sitting on a lion seat under the jeweled trees. Having emerged from the earth. and the fourfold assemblies were also silent while the ﬁfty intermediate kalpas passed. and Supratiṣṭhitacāritra. Then. and inquired of him. half a Ganges River. Viśuddhacāritra. gazed at Śākyamuni Buddha. honoring them with their palms pressed together. or even ten! How much more numerous were bodhisattvas leading disciples numbering ﬁve. a quarter of a Ganges River. While they did. they circumambulated them to the right three times. At the head of the great assembly. having bowed to the other buddhas.
splendid. O Bhagavat?” Thereupon the four great bodhisattvas spoke these verses: O Bhagavat! Are you at ease? Are you without illness or pain? Are you fatigued with leading And inspiring sentient beings? Do the sentient beings accept Your guidance easily or not? Do they not tire the Bhagavat? At that time the Bhagavat spoke to the great assembly of bodhisattvas. all. saying: “It is exactly like this. saying: “Splendid. Why is this? Because sentient beings have continually received my guidance throughout many lives. splendid! O Bhagavat. O sons of virtuous family! Thoughts of joy regarding the Tathāgata have awakened in you. At that time the Bhagavat praised the foremost of the great bodhisattvas. they trust and accept it. O sons of a virtuous family! It is exactly so! The Tathāgata is at ease and without illness or pain. except for those who had previously practiced and studied the inferior vehicle. They can ask about The profound wisdom of the buddhas. Hearing about it.Chapter XV
should be saved accept your teaching easily or not? Do they not make you weary. and they have also planted roots of good merit by revering and honoring the buddhas of the past.” Then the great bodhisattvas spoke these verses: Splendid. “When these sentient beings ﬁrst saw me and heard my teaching. and I am not fatigued. immediately believed and accepted it and entered the Tathāgata’s wisdom. We rejoice about this. Great Hero! All the sentient beings Can easily be brought to the path.”
. It is easy to save sentient beings. Now I enable even such people as these to listen to this sutra and enter the Buddha’s wisdom.
asking the Tathāgata questions. Singlemindedly seeking the buddha path. and wanting to clear up their confusion. They are ﬁrm in their resolve. we have never seen or heard of such an assembly of great bodhisattva mahāsattvas.The Lotus Sutra
Then Bodhisattva Maitreya and the assembly of bodhisattvas equal in number to the sands of eight thousand Ganges Rivers thought this: Looking far into the past. knowing the minds of the bodhisattvas whose number was equal to the sands of eight thousand Ganges Rivers. Where have they come from? Each of these bodhisattvas is leading A retinue whose number is incalculable. saying: We have never seen such a great assembly Of incalculable thousands of myriads of koṭis Of bodhisattvas before. Then Bodhisattva Mahāsattva Maitreya. To explain it to us! Where have they come from? For what reason have they gathered here? They look magniﬁcent And have great transcendent powers. We entreat you. faced the Buddha with the palms of his hands pressed together and addressed him in verse. who have now emerged from the earth and are standing before the Bhagavat with their palms pressed together in reverence. O Best of Humans. Their wisdom is beyond our comprehension. And an appearance that sentient beings Desire to see. Some great bodhisattvas are leading retinues Equal in number to the sands Of sixty thousand Ganges Rivers. Like the sands of the Ganges River. Have the power of great perseverance. Great are the assemblies.
There are also disciples in retinues Of one million. There are disciples who number Thousands of myriads of nayutas. one hundred. ten thousand. The number of those Who have come before the Buddha Is far beyond any calculation. two. And the number of bodhisattvas who lead retinues Equal in number to the sands of forty thousand. one hundred. If anyone counted the number of such a great assembly With bamboo counting-sticks. or one in number. Their numbers also exceed that mentioned above. Myriads of koṭis. Thirty thousand. one half. ten thousand. ten. One third. Have come all together to pay homage to the Buddha And preserve this sutra.Chapter XV
These great leaders. ﬁfty. Endowed with great dignity and perseverance? Who has inspired and perfected them?
. he would not ﬁnish Even after exhausting kalpas greater in number Than the sands of the Ganges River. one fourth. equal in number To the sands of sixty thousand Ganges Rivers. one myriadth of a koṭi Of the sands of a Ganges River exceeds even these. There are also great bodhisattvas Who have come without retinues. One thousand. twenty thousand. Who has taught the Dharma To this assembly of bodhisattvas. or even half a koṭi. Even three. even one. Desiring to be in solitude. One thousand. The number of bodhisattvas leading retinues Equal in number to the sands of ﬁfty thousand Ganges Rivers is even greater.
We entreat you to explain the reason why. We entreat you to tell us the name Of the land from where they have come. All of the immeasurable hundreds of thousands Of koṭis of bodhisattvas in this great assembly Now wish to know about this matter. Have all emerged out of the earth. O Bhagavat! We have never seen Such a thing before. All of a sudden They have emerged from the earth. To explain all of these bodhisattvas. We do not know even a single person In this assembly. Endowed with transcendent powers And the power of great wisdom. There must be underlying causes for this. O Bhagavat. Which quaked in the four directions And split asunder. He of Immeasurable Qualities! We entreat you to clear up The confusion of the assembly! Thereupon the buddhas who were the magically created forms of Śākyamuni Buddha arrived from other incalculable thousands of myriads of koṭis
.The Lotus Sutra
Under whom did the thought of enlightenment First awaken in them? Which Buddha-Dharma do they praise? Whose sutra have they preserved and practiced? And which buddha path have they followed? Such bodhisattvas as these. We have been constantly traveling In various regions. Nevertheless we have never seen Such a thing before.
limitless. Since he has already asked about this. spoke these verses: You should be persistent And wholeheartedly attentive. The foremost Dharma that he has attained
of lands and sat cross-legged on lion seats under the jeweled trees in the eight directions. Now you will all be able to hear What you have never heard before.” Then the Buddha Śākyamuni addressed Bodhisattva Maitreya.” Thereupon the Bhagavat. incalculable bodhisattvas come from?” Then the buddhas answered their attendants. the inherent transcendent powers of the buddhas. Have no doubts or fear! The Buddha never speaks false words. The Tathāgata now wants to reveal the wisdom of the buddhas. the Buddha will now answer him. You should all singlemindedly don the armor of perseverance and be of ﬁrm will. the lionlike digniﬁed power of the buddhas. I will now put you at ease. Each attendant of these buddhas had seen the great assembly of bodhisattvas as they emerged from out of the earth and ﬂoated in midair in the four directions of the great manifold cosmos. Each of them addressed his Buddha. for the wisdom Of the Buddha is difficult to comprehend! You should now awaken the power of faith. For I want to explain it to you. saying: “O Bhagavat! Where has this great assembly of immeasurable. the majestic and mighty power of the buddhas. wanting to elaborate on the meaning of this further. splendid. who has received a prediction from the Buddha Śākyamuni that he will become a buddha after Śākyamuni in the future. You shall be able to hear the reason yourselves. saying: “O sons of a virtuous family! Wait a moment! There is a bodhisattva mahāsattva called Maitreya. His wisdom is immeasurable. saying: “Splendid. Do not have any doubts. And with perseverance abide in the good. O Ajita! You have asked the Buddha an important question.
and correctly remembered them. And the thought of the great path Has awakened in them. They strove wholeheartedly in seeking the highest wisdom. restrained their thoughts. I led. They always cultivated ascetic practices. they always wanted the Dharma of the buddhas. So you should listen wholeheartedly. O Ajita! All of you have never seen these immeasurable. addressed Bodhisattva Maitreya. spoke these verses: O Ajita! You should know That all of these great bodhisattvas Have practiced the wisdom of the Buddha For innumerable kalpas. Having attained highest. Then the Bhagavat. They have all been inspired by me. When these bodhisattvas lived in the space under the earth of this sahā world.
. complete enlightenment in this sahā world. They did not want to have much discussion. Wishing to be in quiet places. saying: “I will now proclaim it to all of you in this assembly. and contemplated. They always desired the profound wisdom without obstructions. after speaking these verses. wanting to elaborate on the meaning of this further. I will now expound this difficult teaching. inspired. They always wanted to be in quiet places. Abiding in this world. and instructed these bodhisattvas. they recited various sutras. incalculable great bodhisattva mahāsattvas who have emerged from out of the earth.The Lotus Sutra
Is profound and difficult to explain. became well versed in them. “O Ajita! All these sons of a virtuous family did not wish to be among the multitude where there is always much discussion. analyzed. They diligently strove without resting or relying upon devas or humans. Rejecting the clamor of the multitude.” At that time the Bhagavat. and caused the thought of the path to awaken in them. innumerable. They are my heirs.
complete enlightenment. Then Bodhisattva Mahāsattva Maitreya and the innumerable other bodhisattvas became doubtful and confused concerning this unprecedented experience. enabling them to abide in highest. Explaining various subtle teachings Their minds were free from fear. All of them are now at the stage of nonretrogression. Since then more than forty years have
. limitless. You should wholeheartedly believe that From long. complete enlightenment? Immediately they addressed the Buddha. and attained highest. And they always diligently sought wisdom. They thought this: How is it possible in such a short time for the Bhagavat to have inspired such an immeasurable. sat on the terrace of enlightenment which is not far from the city of Gayā. They were ﬁrm in recollection. In order to seek the buddha path They lived in the space Under the earth of this sahā world. Sitting under the bodhi tree In the city of Gayā. I attained highest. And will certainly become buddhas with no residue. complete enlightenment.Chapter XV
All my heirs such as these Constantly practiced my teaching With vigor. incalculable number of great bodhisattvas. day and night. And turned the wheel of the highest Dharma. long ago I have been Leading and inspiring all these bodhisattvas. saying: “O Bhagavat! When the Tathāgata was a prince he left the palace of the Śākyas. I then led and inspired them So that the thought of the path Awakened in them for the ﬁrst time. I now teach the truth.
“And the one-hundred-year-old man points to the young fellow and says: He is my father and he raised me! “This would be difficult to believe. O Bhagavat. Yet for the sake of the buddha path this great assembly of bodhisattvas has been diligently striving for innumerable thousands of myriads of koṭis of kalpas. They have attained great transcendent powers and practiced the pure path of discipline and integrity for a long time. They are jewels among humans and a great rarity in the entire world. and what the Buddha has now taught is exactly like this. From long ago these bodhisattvas have been planting roots of good merit in the presence of immeasurable. O Bhagavat. They have perfected the bodhisattva path and have always practiced the pure path of discipline and integrity. been so long since the Buddha attained the path. complete enlightenment. were to point to a hundred-year-old man and say: He is my son. They have gradually and ably practiced wholesome teachings and are skilled at discussions. abided in. and emerged from immeasurable thousands of myriads of koṭis of samādhis. O Bhagavat! Although it has not been so long since you attained buddhahood yet you have really done these great meritorious acts. limitless buddhas. in fact. It has not. They have skillfully entered. “Suppose a handsome man with dark hair. for you to have done such great buddha acts in such a short period of time? Is it through the might of the Buddha and through the Buddha’s qualities that you have inspired such an assembly of incalculable great bodhisattvas to achieve highest.The Lotus Sutra
passed. It is. and instructed them to approach highest. “Today the Bhagavat has correctly said that after he attained the path of the Buddha he caused the thought of enlightenment to awaken in the bodhisattvas for the ﬁrst time. He then led. There would be no end. twenty-ﬁve years of age. How is it possible. complete enlightenment? “O Bhagavat! Even if someone counted the number of the great bodhisattvas for thousands of myriads of koṭis of kalpas they would not be able to ﬁnish.
. inspired. difficult to believe such things in this world.
spoke these verses: Long ago the Buddha left The household of the Śākya clan. However. From long ago they have practiced the buddha path And attained transcendent powers and The power of wisdom. spoken according to our capacities. As the lotus blossom in the water. The number of the Buddha’s heirs Is incalculable. and that what he says is never false. we entreat you to explain it to us and remove our doubts. And are as undeﬁled by worldly affairs. O Bhagavat. It has not been so long since that time.
. they will also be free from doubt. when the sons of a virtuous family hear this. Yet he has accomplished so much. Moreover. they will not accept it. How can we possibly believe it! The Buddha attained the path Only a short time ago. And all stood respectfully before the Bhagavats. if the bodhisattvas in whom the thought of enlightenment has recently awakened hear this after the Buddha’s parinirvāṇa. and this will bring about conditions for erring deeds that destroy the Dharma. It is difficult to comprehend this matter. They have thoroughly studied The bodhisattva path. That is why. in the future. wanting to elaborate upon the meaning of this further. They have emerged from out of the earth.Chapter XV
“We believe the Buddha’s words. We are all well versed in the Buddha’s knowledge.” Thereupon Bodhisattva Maitreya. We entreat you to remove our doubts And give a detailed explanation According to the truth. And approached Gayā Where he sat under the bodhi tree.
The [old man] also says: This is my father. The Bhagavat’s teaching is exactly like this. They are handsome and digniﬁed. to expound it And make it clear for the future. They are skilled at difficult discussions. No one in the world would believe it. And their minds are free from fear. Who was wrinkled and had white hair. They are good at detailed explanations. He attained the path only a very short time ago. They did not want to be among the multitudes For they always liked being in meditation. They are resolute and persevering.The Lotus Sutra
Suppose there were a young man Just twenty-ﬁve years of age Who pointed to a one-hundred-year-old man. and the son is old. The father is young. And so they lived in the space under the earth In order to seek the buddha path. saying: This is my offspring. O Buddha. Praised by the buddhas in the ten directions. Since we heard about this from the Buddha We have no doubts about it. But still we entreat you. That is why we now entreat you to explain
. Yet these bodhisattvas are ﬁrm in resolution And without weak will. Anyone in whom doubts awaken And who does not believe in this sutra Will certainly fall into the troubled states of being. They have been practicing the bodhisattva path For immeasurable kalpas.
How in such a short time You have led and inspired These innumerable bodhisattvas So that the thought of enlightenment Has awakened in them And they abide in the stage of nonretrogression.
addressed the Buddha with their palms pressed together. limitless. headed by Maitreya. immeasurable. and asuras in all the worlds all think that the present Buddha. realizing that the bodhisattvas continued to entreat him after those three times. We will accept the Buddha’s words. they again said: “We entreat you to explain it. calculate. and attained highest.” Then the Bhagavat. left the palace of the Śākyas. “Suppose there were a man who ground ﬁve hundreds of thousands myriads of koṭis of nayutas of incalculable great manifold cosmos into particles. he dropped just a single particle. saying: “You should believe the Tathāgata’s true words. Śākyamuni. hundreds of thousands of myriads of koṭis of nayutas of kalpas have passed since I actually attained buddhahood.” He addressed the great assembly again. addressed them. and know their number or not?”
. O sons of a virtuous family. The devas. “O sons of a virtuous family! What do you think about this? Can all of these worlds be calculated or not? Can one imagine all of these worlds. complete enlightenment. until they were all gone. However. sat on the terrace of enlightenment not far from the city of Gayā. saying: “O Bhagavat! We entreat you to explain it. saying: “You should believe the Tathāgata’s true words.” He repeated this to them. humans. saying: “Listen carefully to the Tathāgata’s secret and transcendent powers.” Then the great assembly of bodhisattvas.” After they had spoken in this way three times. and in this way he continued to drop the particles as he went toward the east. saying: “O sons of a virtuous family! You should believe the true words of the Tathāgata. While passing through ﬁve hundred thousands of myriads of koṭis of nayutas of incalculable lands to the east.Chapter XVI
The Lifespan of the Tathāgata
Thereupon the Buddha addressed the bodhisattvas and the entire great assembly. We will accept the Buddha’s words.
The Lotus Sutra
Bodhisattva Maitreya and the others together addressed the Buddha, saying: “O Bhagavat! These worlds are immeasurable, limitless, incalculable, and beyond our powers of conception. Even all the śrāvakas and pratyekabuddhas, with their knowledge free from corruption, are not able to comprehend them, or know their number. Although we abide in the stage of nonretrogression we cannot understand it. O Bhagavat! Such worlds as these are incalculable and limitless.” Then the Buddha addressed the assembly of the great bodhisattvas, saying: “O sons of a virtuous family! I will now explain it clearly to you. Suppose all these worlds, whether or not a particle was left in them, were reduced to particles, and each particle represented a kalpa. The period of time since I became a buddha would exceed this by hundreds of thousands of myriads of koṭis of nayutas of incalculable kalpas. Since then I have constantly been residing in the sahā world, teaching the Dharma and inspiring sentient beings. I have also been leading and beneﬁting sentient beings in incalculable hundreds of thousands of myriads of koṭis of nayutas of other worlds. “O sons of a virtuous family! During this interim I explained about the Buddha Dīpaṃkara and others. Furthermore, I also said that they had entered parinirvāṇa. I have explained such things through skillful means. “O sons of a virtuous family! If any sentient being comes to me, I perceive the dullness or sharpness of his faith and other faculties with my buddhaeye. According to the way I should bring them to the path, I, myself, proclaim different names and lifespans in various places. In each case I have also clearly stated that I would enter parinirvāṇa. Through various skillful means I have explained subtle teachings and have made the sentient beings rejoice. “O sons of a virtuous family! To those beings whom the Tathāgata perceives as taking pleasure in the inferior teachings, who have few qualities and grave deﬁlements, he teaches that the Buddha attained highest, complete enlightenment after he renounced household life in his young age. However, it has been a very long time indeed since I attained buddhahood. I give such an explanation only to lead and inspire the sentient beings to enter the buddha path through skillful means. “O sons of a virtuous family! The sutras that the Tathāgata has expounded are all to save the sentient beings. Whether the Tathāgata teaches about himself or others, whether he reveals his form or that of others, whether he shows his acts or those of others, everything he says is true, never false.
“Why is this? Because the Tathāgata perceives all the marks of the triple world as they really are: that there is no birth and death, coming or going; that there is also no existence or extinction in the world, truth or falsehood, sameness or difference. The Tathāgata does not view the triple world as sentient beings in the triple world see it. The Tathāgata perceives such things clearly and without mistakes. “Since sentient beings have various natures, desires, behaviors, thoughts, and distinctions, the Tathāgata, wanting to cause them to plant roots of good merit, has explained various teachings through a variety of examples, explanations, and illustrations. He has not desisted from doing buddha acts even for a single moment and in this way it has been an extremely long time since I attained buddhahood. My lifespan is immeasurable and incalculable. I abide forever without entering parinirvāṇa. “O sons of a virtuous family! The lifespan that I ﬁrst attained through practicing the bodhisattva path has not yet expired. It is twice as great as the number previously mentioned. Although I do not actually enter parinirvāṇa I proclaim that I do. It is through this skillful means that the Tathāgata leads and inspires sentient beings. “Why is this? Because if the Buddha abides a long time in this world, those who have few qualities do not plant roots of good merit, acquire poor and superﬁcial characters, are attached to the desires of the ﬁve senses, and enter into the web of illusions and false views. If they see the Tathāgata always existing without extinction, they then become proud, self-willed, and negligent. The thought that the Buddha is difficult to meet and that he is to be respected cannot awaken in them. That is why the Tathāgata teaches through skillful means, saying: O monks! You should know that the appearance of the buddhas in the world is very difficult to encounter. “Why is this? Because some of those with little merit may not see the Buddha during the passage of immeasurable hundreds of thousands of myriads of koṭis of kalpas. “For this reason I say: O monks! It is difficult to meet the Tathāgata.
The Lotus Sutra
“Hearing such words, the thought that it is very difficult to meet the Tathāgata will certainly awaken in these sentient beings. Longing and yearning for the Buddha, they will plant roots of good merit. For this reason, although the Tathāgata does not really pass into extinction, he nevertheless says he does. “Furthermore, O sons of a virtuous family, the teaching of all the Buddha Tathāgatas is exactly like this. It is entirely true, never false, all for the sake of saving sentient beings. “Suppose there were an excellent doctor. He is wise, knowledgeable, his prescriptions are effective, and he has skillfully cured a variety of diseases. This man has many sons, say ten, twenty, or even one hundred in number. For some reason, he has to go far off to another country and, while he is away, his children, whom he has left behind, drink some poison. The poison starts to take effect and they roll on the ground in agony. “At this moment their father returns home. Some of the children who have taken the poison are delirious, while others are not. Seeing their father in the distance they all rejoice greatly and kneeling respectfully address him, saying: It is good that you have returned safely. In our ignorance we took this poison by mistake. We entreat you to cure and save us, and restore us to life. “Seeing his children suffering in this way, the father searches for beneﬁcial herbs possessed of good color, aroma, and ﬂavor, according to the medical manual. Blending them together after grinding and sifting, he gives the mixture to the children and says: This is an extremely beneﬁcial medicine with good color, aroma, and ﬂavor. All of you take it! It will quickly remove your pain and you will never be afﬂicted again. “Then the children who have not become delirious see this beneﬁcial medicine of good color and aroma, and immediately take it. The afﬂiction is completely removed and they are cured. The remaining children, those who are delirious, seeing their father coming to them, rejoice and ask him to seek a cure for their illness. Although he offers them the medicine, they
will not take it. Why is this? The poison has so deeply penetrated them that they have become delirious. They do not think that the medicine with good color and aroma is good. “The father thinks: These children are to be pitied. The poison has completely warped their minds. Although they rejoiced upon seeing me and sought a cure they will not take this beneﬁcial medicine. I will now cause them to take this medicine through skillful means. “Then he says to them: You should know that I am now old and feeble, close to death. I will now leave this beneﬁcial medicine here. You should take it. Do not worry about not recovering. “Having left these instructions he goes to another country and sends a messenger back home to tell them: ‘Your father has already died.’ Upon hearing that their father is dead, the children become very distressed and think: If our father had lived he would have taken pity on us and protected us. But now, abandoning us, he has died in a distant country. “They now consider themselves orphans having no one to rely upon. Through constant grieving their minds become clear, and only then do they realize that the medicine has ﬁne color, aroma, and ﬂavor. They immediately take it and the poison is completely driven out. The father, hearing that all his children have completely recovered, immediately returns and makes his appearance.” The Buddha then asked the bodhisattvas: “O sons of a virtuous family! Do you think there is anyone who would say that this good doctor is guilty of lying?” The bodhisattvas replied: “No, we do not, O Bhagavat!” The Buddha said: “I am just like this. Since I became a buddha, immeasurable, limitless, hundreds of thousands of myriads of koṭis of nayutas of incalculable kalpas have passed. Though for the sake of sentient beings, I use skillful means and say that I will enter parinirvāṇa, there is no one who could rightly say that I am guilty of falsehood.”
The Lotus Sutra
Thereupon the Bhagavat, wanting to elaborate on the meaning of this further, spoke these verses: Since I attained buddhahood, Immeasurable hundreds of thousands of myriads Of koṭis of incalculable kalpas have passed. I have been constantly teaching the Dharma, Through these immeasurable kalpas, Leading and inspiring Innumerable koṭis of sentient beings And enabling them to enter the buddha path. Using skillful means I have manifested the state of nirvana To bring sentient beings to this path; Yet I have not actually entered nirvana, But continually abide here expounding the Dharma. Although I am always among these erring beings, With my transcendent powers, I prevent them from seeing me. The sentient beings, Seeing me enter perfect extinction Earnestly revere my relics And, ﬁlled with longing, Yearn for me. When the sentient beings become Sincere, mild, and receptive, And, wanting wholeheartedly to meet the Buddha, Are willing to give unsparingly Of their bodies and lives, Then I, together with the sangha, Will appear on Mount Gṛdhrakūṭa. I will declare this to sentient beings: Although I am always here without extinction, Through the power of skillful means I manifest extinction and nonextinction.
If there are any sentient beings in other worlds Who respect and believe in me, I will also teach them the highest Dharma. Not knowing this, you only think That I have entered parinirvāṇa. I see all sentient beings Submerged in the ocean of suffering. That is why, by not manifesting my form, I cause them to yearn for me. Then, after awakening this longing, I appear and expound the Dharma; Such are my transcendent powers. For innumerable kalpas I have constantly resided On Mount Gṛdhrakūṭa and elsewhere. When sentient beings see themselves Amidst a conﬂagration At the end of a kalpa, It is in fact my tranquil land, Always full of devas and humans. All the gardens and palaces Are adorned with various gems. The jeweled trees abound with ﬂowers and fruits, And the sentient beings are joyful among them. The devas beat heavenly drums Making constant and varied music. They rain down māndārava ﬂowers Upon the Buddha and the great assembly. Although my Pure Land never decays, The sentient beings see it as ravaged by ﬁre And torn with anxiety and distress; They believe it is ﬁlled with these things. Because of their misdeeds These erring sentient beings do not hear The name of the Three Treasures
The Lotus Sutra
For incalculable kalpas. But all who cultivate merit, And are receptive and honest, Will see me residing here, Expounding the Dharma. For the sake of these sentient beings I teach that the lifespan Of the Buddha is immeasurable. To those who, after a long time, Finally see the Buddha, I teach that it is difficult to meet him. Such is the power of my wisdom. The light of my wisdom illuminates immeasurably And my lifespan is of innumerable kalpas. This has been achieved through long practice. You wise ones, do not give in to doubt! Banish all doubt forever! The Buddha’s words are true, never false. It is like the physician Who proclaimed his own death, Although it was untrue. He did this to cure his delirious sons, Through excellent skillful means; So no one could say he really spoke falsehood. I, also, being the father of the world, Cure those who suffer. To the deluded and unenlightened I say that I have entered nirvana, Although, in fact, I am really here. For if they were to see me, They would become lazy and arrogant. Attached to the desires of the ﬁve senses, They would fall into the troubled states of being. Always aware of which sentient beings Practice the path and which do not,
According to their ability to be saved.Chapter XVI
I teach the Dharma in various ways. I am always thinking: By what means can I cause sentient beings to be able to Enter the highest path And quickly attain the Dharma?
bodhisattva mahāsattvas equal to the number of particles in the twofold four continents who will attain highest. complete enlightenment after two births. complete enlightenment after four births. there were bodhisattva mahāsattvas equal to the particles in one world who attained the power of tenacious memory which revolves hundreds of thousands of myriads of koṭis of immeasurable times. a thousand times this number of bodhisattva mahāsattvas attained the power of recollecting what they hear. equal to the sands of the six hundred and eighty myriads of koṭis of nayutas of Ganges Rivers in number. an immeasurable. and bodhisattva mahāsattvas equal to the number of particles in the four continents who will attain highest. bodhisattva mahāsattvas equal to the number of particles in the four fourfold continents who will attain highest. and bodhisattva mahāsattvas equal to the number of particles in two medium-sized manifold cosmos who turned the puriﬁed wheel of the Dharma. gained understanding of the truth of the nonorigination of all dharmas. complete enlightenment after one birth. bodhisattva mahāsattvas equal to the number of particles in the threefold four continents who will attain highest. complete enlightenment after eight births. when the great assembly heard the Buddha explain that his lifespan was of such a great number of kalpas. complete enlightenment after three births. “Furthermore. Moreover. there were bodhisattva mahāsattvas equal to the number of particles in one small-sized cosmos who will be able to attain highest. There were also bodhisattva mahāsattvas equal to the number of particles in the great manifold cosmos who turned the irreversible wheel of the Dharma. incalculable number of sentient beings were greatly beneﬁted. limitless.Chapter XVII
Description of Merits
Thereupon. and bodhisattva mahāsattvas equal to the number of particles in one world attained unhindered eloquence. Moreover there were sentient
. saying: “O Ajita! When I explained the great length of this Tathāgata’s lifespan. Then the Bhagavat addressed Bodhisattva Mahāsattva Maitreya. sentient beings. Furthermore.
ﬁlling the nine directions.The Lotus Sutra
beings equal to the number of particles in the eightfold great manifold cosmos. rained down. Some attained unhindered eloquence. leaving his right shoulder bared. and heavenly drums resounded in the sky with a deep and beautiful sound. and wish-fulﬁlling gems (maṇi). And others the power of recollection. faced the Buddha with the palms of his hands pressed together. Then Bodhisattva Maitreya rose from his seat. Finely powdered sandalwood and aloeswood incense also rained down. and they scattered over Śākyamuni Buddha and the Tathāgata Prabhūtaratna. scattering over the buddhas who were seated on lion seats under immeasurable hundreds of thousands of myriads of koṭis of jeweled trees. draped with strings of pearl. The Bhagavat has great powers And his lifespan is immeasurable. complete enlightenment had awakened. Priceless incense burned in various jeweled incense holders. Some attained the stage of nonretrogression. who had attained parinirvāṇa long ago. These bodhisattvas praised the buddhas by singing immeasurable verses with beautiful voices. in all of whom the thought of highest. they also scattered over all of the great bodhisattvas and the fourfold assembly. and spoke these verses: The Buddha has taught this marvelous Dharma That we have never heard before. And became completely ﬁlled with joy. Innumerable heirs of the Buddha Attained the beneﬁt of the Dharma After hearing the Bhagavat’s explanation. Above each buddha there were bodhisattvas holding banners and umbrellas that extended upward to the Brahma world. jewels. both of whom were sitting on the lion seat in a seven-jeweled stupa. One thousand kinds of heavenly garments. māndārava and great māndārava ﬂowers rained down from the sky. and its fragrance spread spontaneously throughout the great assembly as an offering.” When the Buddha explained that these bodhisattva mahāsattvas had attained deep insight into the Dharma. And others the power of tenacious memory
In whom. having heard about the lifespan of the Buddha. three times. There were also bodhisattvas. There were also bodhisattvas. Equal to the number of particles In the eight worlds. Equal to the number of particles In a medium cosmos. Who will obtain omniscience After one birth. Who after four. There were also sentient beings. There were also bodhisattvas. Who each turned the puriﬁed Wheel of the Dharma. having heard about The great length of the Buddha’s lifespan.
. three. Equal to the number of particles In a small cosmos. Equal to the number of particles In the great cosmos. And two times the number of particles In the four continents. There were also bodhisattvas.Chapter XVII
Which revolves many koṭis of times. There were also bodhisattvas. and two births Will attain buddhahood. And sentient beings. Equal to four times. Who each turned the irreversible wheel Of the Dharma. Who after eight births Will complete the buddha path. Equal to the number of particles In the four continents. Attained immeasurable results That were pure and without corruption.
Its fragrance naturally penetrating everywhere. Heavenly drums resounded spontaneously And beautifully in the air. The Bhagavat has taught the Dharma That is immeasurable and inconceivable. Heavenly māndārava And great māndārava ﬂowers rained down. Such things had never been Experienced before. And from which come beneﬁts As limitless as space.The Lotus Sutra
The thought of highest enlightenment awakened. They hung jeweled ﬂags and excellent banners In the presence of each of these buddhas. And Śakras and Brahmas Came from innumerable buddha lands. Which extended gradually to the Brahma world. And. And thousands of myriads of koṭis Of heavenly garments ﬂoated whirling down. And rained down over the buddhas. The great assembly of these bodhisattvas Held myriads of koṭis of tall and beautiful Seven-jeweled banners and umbrellas. Equal in number to the sands of the Ganges River. Hearing of the Buddha’s Immeasurable lifespan. In homage to the Bhagavats. Sandalwood and aloeswood powder. Scattered like birds in the sky Flying in all directions. Precious incense was burned In various jeweled incense holders. all rejoiced. the Buddha’s name being heard
. And chanted thousands of myriads of verses In praise of the Tathāgatas.
pratyekabuddhas. for eighty myriads of koṭis of nayutas of kalpas. good conduct (śīla). practice the ﬁve perfections of giving (dāna). Everyone became endowed With the roots of good merit. they will never revert from highest. śrāvakas. It is so small that it cannot be conceived of through calculation or illustration. a hundred thousandth of a myriad of a koṭi of the former person’s merit. and bedding. spoke these verses: Those who seek the Buddha’s wisdom Will practice the ﬁve perfections For eighty myriads of koṭis Of nayutas of kalpas. and meditation (dhyāna). for the sake of highest.
. Sentient beings were greatly beneﬁted. At that time the Buddha addressed Bodhisattva Mahāsattva Maitreya. complete enlightenment. excellent garments. Or by building monasteries out of sandalwood Which are adorned with gardens. with the exception of the perfection of wisdom (prajñā). their merit is not even a hundredth. And the thought of highest. and can awaken even a single thought of willing acceptance. Through offering such a variety of precious things Throughout all of these kalpas. If there are sons and daughters of a good family who.Chapter XVII
Throughout the ten directions. wanting to elaborate on the meaning of this further. If there are sons and daughters of a virtuous family who possess such merit as the former. effort (vīrya). Throughout these kalpas they will pay homage to The buddhas. complete enlightenment Awakened in them. saying: “O Ajita! Those sentient beings who hear about the great length of the Buddha’s lifespan. perseverance (kṣānti). complete enlightenment. will all obtain immeasurable merit. a thousandth. And all the bodhisattvas by offering Rare delicacies. They will transfer the merits to the buddha path.” Thereupon the Bhagavat.
Their merits will be as mentioned above. Practicing thus for hundreds of thousands Of myriads of koṭis of kalpas. Then they will achieve This perfection of meditation. Which is pure and without corruption. Even if subjected to ill-treatment. Maintaining the merit of this concentration They seek the highest path saying: I will attain omniscience. Those who further practice perseverance And abide in the stage of self-control. And those who abide in tranquil places For immeasurable kalpas Will always discipline their minds. Will seek what the buddhas Have praised as the highest path. Those who make diligent efforts And are ﬁrm in their intentions For immeasurable koṭis of kalpas Will be intent and never lazy. Will be of constant mind.The Lotus Sutra
Those who further maintain good conduct. If those sons and daughters of a virtuous family. They will continue to endure Even if they are scorned and persecuted By those who think. Their minds ﬁrm and unwavering. That they have attained the truth. through their excessive pride. For eighty myriads of koṭis of kalpas. avoiding sleep. While either sitting or wandering. For these reasons they will Abide in various meditations. Upon hearing me explain about my lifespan
Will have no doubts regarding this. They will be able to achieve omniscience. Is fearless in teaching the Dharma. Those who have profound thoughts. incense. And understand the Buddha’s words in accordance With what is appropriate. How much more merit will they gain who extensively hear this sutra. Those bodhisattvas who practice the path For a period of immeasurable kalpas. are able to awaken Even a single thought of willing acceptance. move others to listen to it. Let us in the future be respected by all And teach of the lifespan While seated upon the terrace of enlightenment. are pure. banners.Chapter XVII
In this way. Such will also be the merit Of those who have no doubts whatsoever And believe deeply even for a single moment. necklaces. lamps of scented oil. those who hear of the great length of the Buddha’s lifespan and understand the intent of these words will obtain limitless merit that will give rise to the highest wisdom of the Tathāgata. King among the Śākyas. O Ajita. are the ones Who fully accept this sutra.
. who roars the lion’s roar On the terrace of enlightenment. preserve it. have good recollection. Saying: Let us in the future devote a long life To saving sentient beings! Just as the present Bhagavat. canopies. or move others to copy it. copy it. and ghee! The merit of these people will be immeasurable and limitless. “Furthermore. ﬂags. Their merit exceeds that of the former. Honest and learned. And who believe my explanation of my lifespan When they hear it. move others to preserve it. and pay homage to the sutra by offering ﬂowers.
and various dances. teaching the Dharma to the assembly. bedding. medicine. paved with Jambūnāda gold and bordered with jeweled trees. those who hear this sutra and who can preserve it. which is made of lapis lazuli. who always dwells on Mount Gṛdhrakūṭa together with the great bodhisattvas and śrāvakas. “O Ajita! These sons and daughters of a virtuous family do not have to build stupas and monasteries for me. make chambers for the monks. meditation caves. The network of roads is laid out like a chessboard. which are tall and wide. after the Tathāgata’s parinirvāṇa. How much more do those who recite and preserve this sutra show a sign of full and willing acceptance! Such are the people who hold the Tathāgata in respect. and balconies will be made of treasures and the multitude of these bodhisattvas will be dwelling in them. paths for wandering. housing hundreds of thousands of monks. or pay homage to the sangha with the four kinds of offerings. garments. Those who can see such things should know that to be able to do so is a sign of their full and willing acceptance. played drums. ponds. gradually narrowing to a pinnacle that reaches to the Brahma world. Moreover. offered ﬂowers. burned incense. have already built chambers for monks. those who hear this sutra do not disparage it and rejoice in their hearts. pipes. and ointment. The monasteries they have built have gardens. should know that this is a sign of their full and willing acceptance. copy it and move others to copy it. as well as thirty-two red sandalwood monasteries of the height of eight tāla trees. scented powder. who. food and drink. They have hung various banners. and adorned the stupas and relics of the Buddha by praising with verses and songs in beautiful voices. they will see the land of this sahā world. will see the Buddha. All its foundations. harps. incense. made chambers for the monks. level and even. and variegated jeweled bells. ﬂutes.The Lotus Sutra
“O Ajita! Those sons and daughters of a virtuous family. music. In this way they have already paid homage for immeasurable thousands of myriads of koṭis of kalpas. which means they have already built stupas. and are replete
. Why is this? Because these sons and daughters of a virtuous family recite and preserve this sutra. wide and ﬁne. canopies. They have already erected seven-jeweled stupas for the Buddha’s relics. hearing me teach the great length of the Buddha’s lifespan. towers. “Furthermore. and paid homage to the sangha. “O Ajita! After my parinirvāṇa. necklaces. wholeheartedly accept it.
who are patient and have no anger. It is immeasurable and limitless in the same way that space is immeasurable and limitless in the ten directions—east. after the Tathāgata’s parinirvāṇa those who preserve and recite this sutra. who preserve pure conduct and dwell together with gentle people. stand. west. and explain it to others. north. or erect chambers for the monks. or walk. build monuments and make chambers for monks. are ﬁrm in their intentions and always hold meditation in high regard. Such hundreds of thousands of myriads of koṭis of monks’ chambers and towers will be incalculable. and the zenith and nadir—and they will thus quickly obtain omniscience. who copy it or move others to copy it. and wisdom (prajñā) need to do so! Their merit is the highest. and praise the merits of the bodhisattvas in hundreds of thousands of myriads of koṭis of ways. persevere in all good practices. With these they pay homage to me and to the assembly of monks. and all of the devas and humans should pay homage to these monuments as they would do to those of the Buddha. complete enlightenment. who explain it for others. revere and praise the sangha of śrāvakas. or revere the sangha.” Thereupon the Bhagavat. the four intermediate directions. spoke these verses:
. “Those who recite and preserve this sutra. “I have explained that. meditation (dhyāna). there a monument should be built.Chapter XVII
with all other necessities. perseverance (kṣānti). wanting to elaborate on the meaning of this further. who copy it or move others to copy it and who pay it homage to it no longer have to build stupas. How much less do those who preserve this sutra and practice the perfections of giving (dāna). and are seated under the bodhi tree. those who explain this Lotus Sutra for the sake of others in accordance with its meaning through various illustrations. south. effort (vīrya). for this reason. You should know that such people have already set out for the terrace of enlightenment. whose wisdom is keen and who answer difficult questions skillfully. are near to highest. immeasurable and limitless. monasteries. good conduct (śīla). who attain profound samādhi and make vigorous efforts. who preserve and recite this sutra after my parinirvāṇa will attain good qualities like those mentioned above. O Ajita! Those sons and daughters of a virtuous family. “O Ajita! Wherever these sons and daughters of a virtuous family sit.
. With a pole on the top which is very tall and thick.The Lotus Sutra
If after my parinirvāṇa there are people Who preserve this sutra. Paths for wandering. incense. Gradually tapering upward. Adorned with the seven treasures. If they can preserve this sutra It will be as if they had paid homage In the presence of the Buddha. They will have immeasurable merits As described above. and various kinds of music. Excellent garments. hundreds of Thousands of dwellings. And thirty-two buildings as tall As eight tāla trees. bedding. and offered delicious food. necklaces. gardens. Such people have already given Various kinds of offerings: They have built stupas for the relics. Until it reaches the Brahma world. While burning scented ointments and butter-oil lamps Which illuminate them on all sides. In the troubled world of the Decadent Dharma. And had built monasteries for monks Out of sandalwood from Mount Oxhead. and meditation caves All of ﬁne quality. Heavenly garments. For immeasurable kalpas such people Have revered these stupas By offering ﬂowers. Those who preserve this sutra Will have already ﬁnished paying homage In the way just described. These stupas have been adorned With thousands of myriads of koṭis of jeweled bells That ring with beautiful sounds as the wind blows.
And who pay it homage By scattering ﬂowers. Their merit will be immeasurable. Who honor monuments And are humble before monks. one should think That before long the expounder of the Dharma
. Who carry out the practice of giving (dāna). and scented powders on it. Bow until one’s forehead touches his feet. Campaka wood. and atimukta grass. Who preserve. And think of him as if he were a buddha. How much more is the merit Of those who preserve this sutra. Never get angry at difficult questions. Furthermore. Their merit will be as limitless As empty space. Those who pay it homage in this way Will attain immeasurable merit. and meditation (dhyāna). Good conduct (śīla). Who never get angry or slander others. copy. One should scatter heavenly ﬂowers over him And provide him with heavenly garments. Always contemplate wisdom.Chapter XVII
Those who have the thought of willing acceptance. incense. And who are free from pride. recite. And teach in accordance With the questioner’s capacity! If there is anyone Who can carry out these practices. And by constantly lighting lamps of Fragrant oil made from sumanas ﬂowers. Or move others to copy this sutra. If one were to see such an expounder of the Dharma Who has perfected merits like these. perseverance (kṣānti).
and sitting within. walks. And paid homage in various ways. Or recites even a single verse. Attain the unconditioned state of noncorruption. Wherever he dwells. Made beautiful with adornments. And extensively beneﬁt devas and humans. A stupa should be built.The Lotus Sutra
Will approach the terrace of enlightenment. Walking. or sits. There the Buddha himself will take pleasure in its use And will always be dwelling. Wherever the heirs of the Buddha may reside.
Having heard the teaching. These people having heard it will also joyfully teach it to others in turn. two. either with or without consciousness. and so it continues in this way until it reaches the ﬁftieth person. either unconscious or not unconscious. and that. whether old or young. You should listen attentively! “Suppose that in the four hundreds of myriads of koṭis of incalculable worlds. there is a person who seeks to acquire merit and gives pleasurable things to
. nuns. or born spontaneously—either with or without form. How much merit do they acquire? Then the Buddha addressed Bodhisattva Mahāsattva Maitreya. they will rejoice and go on to teach it to others. or forests—and teach what they have heard to their parents. born from the womb. cities. and laywomen and other wise ones. among the number of such beings. saying: “O Ajita! After the Tathāgata’s parinirvāṇa. there are sentient beings in the six transmigratory states and of the four modes of birth—born from an egg. towns. saying: “O Bhagavat! If sons and daughters of a virtuous family rejoice in hearing this sutra. having no legs. how much merit do they acquire?” And he spoke in verse. take leave of the Dharma assembly and go to other places—either dwelling in monasteries or tranquil places. and acquaintances according to the various capacities of these people. or many legs. If there is anyone who hears this sutra And rejoices in it. having rejoiced in hearing this sutra. laymen. four. from moisture. relatives. good friends. saying: After the Bhagavat’s parinirvāṇa. villages.Chapter XVIII
The Merits of Joyful Acceptance
Thereupon Bodhisattva Mahāsattva Maitreya addressed the Buddha. suppose those monks. “O Ajita! I will now explain about the merit which this ﬁftieth son or daughter of a virtuous family acquires from joyful acceptance.
and other treasures such as would ﬁll this continent of Jambudvīpa. according to their desire. the second stage called once-returner (sakṛdāgāmin) the third stage called non-returner (anāgāmin). This person has given all these pleasurable things to the sentient beings in the six states of existence in four hundreds of myriads of koṭis of incalculable worlds. coral. and enabled them to attain arhatship. and ﬁnally the stage of the arhat. How much greater is this donor’s merit after having caused them to attain arhatship!” The Buddha addressed Maitreya. limitless. received it with joy. “What do you think about this? Has this great donor acquired abundant merit or not?” Maitreya addressed the Buddha. silver. with white hair and wrinkles. It would be even less than a hundredth. this great donor thinks: I have already given these sentient beings such pleasurable things as they wished. immeasurable and limitless. The merit he has attained cannot be compared with that of even the ﬁftieth person who. They are over eighty years old. saying: “I will now clarify this for you. and attaining the eight liberations. entering profound meditations. inspires them by proclaiming the Dharma. horse carts. a hundred thousandth of a myriad of a koṭi of that person’s merit. and incalcu-
. gaining complete mastery of all. I should now instruct them by means of the Buddha-Dharma. lapis lazuli. Yet now these sentient beings are old and feeble. after hearing even a single verse of the Lotus Sutra. mother-of-pearl. Having performed such acts of giving for a full eighty years. He gives each of those sentient beings gold. the merit would have been immeasurable.The Lotus Sutra
these beings. In an instant they all successively attain the ﬁrst stage of the śrāvakas called stream-winner (srota-āpanna). “He immediately gathers these sentient beings together. and palaces and towers made out of the seven treasures. and they will die before long. Even if this donor had only given all those pleasurable things to sentient beings. a thousandth. amber. as well as elephant carts. “O Ajita! In this way the merit attained by even the ﬁftieth person who rejoiced in hearing this Lotus Sutra is immeasurable. agate. free from corruption. saying: “O Bhagavat! The donor’s merit is extremely great. and gladdens them by revealing its beneﬁts.
Their tongues will never be diseased. and if another comes along and they invite that person to sit down and listen. then through this merit the former person will be reborn in the same place as the bodhisattva who has acquired the dhāraṇīs. through this merit they will be reborn in the place where Śakra dwells. Their lips will not be drooping. be cracked. if anyone approaches the monasteries in order to listen to this sutra and hears it for even a single moment. tongues. They will never be dark-complected. or crooked. thick or fat. they will meet a buddha.
. or yellow. in the place where Brahmas dwell. Their faces will be round. Their foreheads will be broad and even. palanquins made out of rare treasures. and teeth will all be very beautiful. pursed. They will have no mark that is displeasing to others. and will ride on a heavenly vehicle. their eyebrows arched and long. They will have keen faculties and wisdom. Their lips. and incalculable. “O Ajita! If anyone addresses others. high. if anyone sits in a place where the Dharma is taught. Let us go together and listen to it! “And if their instruction is accepted and the other person listens to it for even a single moment. How much more so is the merit of the ﬁrst person who heard it in the assembly and rejoiced in it! His merit is even greater. They will thus have a perfect human countenance. black. For hundreds and thousands of myriads of lives they will never be deaf and dumb. and straight. or twisted. saying: There is a sutra called the Lotus Sutra. Wherever they may be born. nor will they have diseases of the mouth. nor will they have fetid breath. irregular. life after life. Their teeth will never be dirty. They will have no disagreeable features. nor gapped. or if they offer that person part of their own seat. it is immeasurable. or in a place where a noble emperor dwells. and their lips will never have cankers. “Furthermore.Chapter XVIII
lable. hear the Dharma. with a narrow or long face that is hollow-cheeked or twisted. Their noses will be long. misshapen. black. O Ajita. nor will any be missing. and is not to be apprehended through metaphor. crooked or twisted. Their noses will never be ﬂat or thin. whether seated or standing. through this merit they will be reborn into a place where they will gain beautiful and excellent elephant carts. horse carts. scabs. limitless. Moreover. or ugly. and accept the teaching.
He will see that they are old and feeble. teach. a mirage! The feeling of repulsion for it Should quickly awaken in you! All of them. He will think that he should now Teach them and enable them To attain the fruits Of the buddha path. With gaps between their teeth and withered bodies. And joyfully teaches others Even a single verse.The Lotus Sutra
“Look. hearing this teaching. And if in this way it is taught from one person To another until it reaches the ﬁftieth one. The merit that this last person will attain Shall be as I will now explain: Suppose there were a great donor Who gave things to an immeasurable number Of people as they wished For a full eighty years. spoke these verses: If anyone hears this sutra In the Dharma assembly. and recite the sutra. O Ajita! The merit of that person who moved others to listen to the Dharma is like this. and practice as they explain to others!” Thereupon the Bhagavat. And that they will die before long. the True Dharma. bubbles. wanting to elaborate on the meaning of this further. With white hair and wrinkled faces. Through skillful means. saying: The world is impermanent Like splashes of water. explain it for others in the great assembly. He will teach nirvana. Attain arhatship and perfect
. How much more is the merit of those who singlemindedly listen.
the three sciences. Pleasing to others who see them. And the eight liberations. and straight. And their tongues will never be Dry. How much more is the merit of the ﬁrst person Who heard it with joy amid the Dharma assembly! If there is a person who moves another To listen to the Lotus Sutra. They will never have fetid breath. Or thin. black.Chapter XVIII
The six transcendent powers. nor will they ever have A disagreeable countenance. Their faces will be completely handsome. The merit that the former person will acquire Shall be as I will now explain: Life after life they will have No diseases of the mouth. And if this person’s urging is accepted And the other one goes to hear it And listens for a single moment. Nor be yellow or black. long. The merit of the ﬁftieth person Who joyfully hears a single verse Is so much greater than this great donor’s That it is beyond illustration. The merit of those who successively hear The Lotus Sutra in this way is immeasurable. Their noses will be high. saying: This sutra is profound and difficult to encounter Even in thousands of myriads of koṭis of kalpas. And their mouths will always emit
. Their teeth will have no gaps. Their lips will be neither fat. thick. or short. Their foreheads will be broad and even.
The Lotus Sutra
The fragrance of a blue lotus ﬂower. How much more is the merit of a person Who singlemindedly listens to this sutra. And will ride on a heavenly vehicle. or the noble emperors. Explains its meaning. One will attain the seats of Śakra. I will now explain the merit Of the one who approaches the monastery Wanting to hear the Lotus Sutra. And who joyfully listens to it Even for a single moment: Later they will be born among devas and humans And will acquire beautiful elephant and horse carts. Through the merit which is thus acquired. And palanquins made out of rare treasures. and practices In accordance with its teaching! Their merit will thus be limitless. If one is where the Dharma is taught And invites another to sit there And listen to the sutra.
saying: “If sons or daughters of a virtuous family preserve this Lotus Sutra. perceive and know the causes and consequences of their deeds and of their states of birth. and twelve hundred qualities of the mind. and copy it. They will also see all the sentient beings there. Within and beyond Mount Meru. twelve hundred qualities of the ear. purifying them all. and oceans both within and beyond the great manifold cosmos. rivers. all the way from the lowest hell up as far as the highest summit of the universe. twelve hundred qualities of the tongue. These qualities will adorn the six sense faculties. those sons and daughters of a virtuous family will see the mountains. up to Mount Cakravāḍa. which are thus puriﬁed.” Then the Bhagavat. spoke these verses: Listen to the qualities Of those in the great assembly Who can fearlessly teach This Lotus Sutra! Such people will attain The eight hundred qualities Of the excellent eye. forests. Sumeru. Through the natural bodily eyes given them by their parents. eight hundred qualities of the nose. recite. eight hundred qualities of the body. explain.Chapter XIX
The Beneﬁts Obtained by an Expounder of the Dharma
Thereupon the Buddha addressed Bodhisattva Mahāsattva Satatasamitābhiyukta.
. With the eyes given by their parents They see both all the manifold cosmos. Adorned with these qualities Their eyes are extremely pure. they will attain eight hundred qualities of the eye. wanting to elaborate upon the meaning of this further.
The Lotus Sutra
And many other mountains. With this natural ear They hear the sounds of the manifold cosmos. They distinguish all these various sounds and yet their faculty of hearing remains unharmed. righteous and unrighteous voices. cries. wind. such as the sound of elephants. Forests. Down to the lowest hell And up to the summit of the universe. hungry ghosts. bodhisattvas. the sounds of ﬁre. There they see all the sentient beings. they will attain the twelve hundred qualities of the ear. gongs and bells. nāgas. O Satatasamitābhiyukta. They hear the sounds of elephants. gandharvas. water. through the puriﬁed. given by the parents. spoke these verses: The ear. natural bodily ears given by their parents. garuḍas. yakṣas. nuns. if sons or daughters of a virtuous family preserve. or copy this sutra. the sound of cows and carts. the sound of conches and drums. the voices of devas. the voices of boys and girls. mahoragas. oceans. “In short. Although they have not yet Attained the divine eyes. and streams. and buddhas. śrāvakas. down as far as the lowest hell and up as high as the summit of the universe. the neighing of horses.
. kiṃnaras. male and female voices. they will hear all kinds of voices and sounds. talking. pratyekabuddhas. laughter. Through their pure ears they will hear both within and beyond the great manifold cosmos. the voices of common and holy people. the sounds of suffering and happiness.” Thereupon the Bhagavat. monks. weeping. rivers. “Furthermore. asuras. wanting to elaborate on the meaning of this further. animals. Is pure and spotless. beings in the hells. explain. they will always hear and know everything both within and beyond the great manifold cosmos. Their power of sight will be like this. recite. pleasant and unpleasant sounds. although they do not have the divine faculty of hearing.
conches. Such expounders of the Dharma. Subtle melodies. The sounds of harps. they hear divine sounds. Who. or in deep valleys. and vīṇās. They hear innumerable kinds of human voices. And even though they hear these. bells. living here. Those expounders of the Dharma Hear all birds and animals In the ten directions calling to each other. All the way up to the summit of the universe. And yet their faculty of hearing is unharmed. When the asuras living along the ocean Speak to each other and utter great cries. They also hear the cries of the kalaviṅka And jīvakajīvaka birds in the mountains. And sounds of hungry ghosts. Hear all of these various voices from afar. And yet they are able to discriminate them. carts and cows. male and female voices. They hear as well various sounds of pain And suffering from the hells. The sounds of boys and girls. Around the rivers. Furthermore. Drums. Are in search of food and drink.Chapter XIX
Horses. The expounders of the Dharma dwelling here Hear all of the monks and nuns Either reciting the sutra
. The sounds of gongs. suffering from hunger and thirst. Pure and pleasing songs. The expounders of the Dharma dwelling here Also hear the voices in the Ābhāsvara And Śubhakṛtsna Heavens above the Brahma world. They are not attached to them. and ﬂutes. bamboo pipes.
thousands of myriads of sorts of fragrances of blended incense. the great seers. aloeswood. And yet their faculty of hearing Remains unharmed. Although those who preserve this Lotus Sutra Have not yet attained the divine faculty of hearing.The Lotus Sutra
Or explaining it to others. horses. mallikā. such as the fragrance of sumanas. They will be able to distinguish the scents of sentient beings such as elephants. and tagara wood. recite. They will hear all the sounds Both within and beyond the manifold cosmos. explain. the aroma of the leaves of the tamāla tree. blue. or made into scented ointments. campaka. they will perfect the eight hundred qualities of the nose. jāti. Those who preserve this Lotus Sutra Will all hear the buddhas. boys and girls. With this pure faculty of the nose they will smell all kinds of fragrances both within and beyond the great manifold cosmos. shaped into balls. pāṭala ﬂowers. Because their faculty of hearing is keen. or copy it. and white lotus ﬂowers. cows. Teaching it to others. “Furthermore. They can simply use the ears given by their parents. grasses. Teaching the subtle Dharma to the great assembly And leading and inspiring sentient beings. They are able to discriminate these sounds. either powdered. sheep. O Satatasamitābhiyukta. the scent of blossoming and fruit-bearing trees like sandalwood. Down to the lowest hell And up to the summit of the universe. Their qualities are exactly like this. if sons or daughters of a good family preserve this sutra. trees. And explaining their meaning to others. men and women. and red. and shrubs or any kind of
. Those who preserve this sutra will be able to distinguish all of these fragrances while remaining in a single place. compiling the collections. They also hear such voices As those of the bodhisattvas reciting the sutra.
And they also know the fragrance Of sentient beings. is dwelling in his excellent palace. or the fragrance that is emitted when he is in the Sudharmā Hall teaching the Dharma to the thirty-three devas. or the fragrance of the bodies of all the other male and female devas. wanting to elaborate the meaning of this further. such as the fragrance of pāracitraka and kovidāra trees. and if they want to discriminate and explain these different fragrances to others. there is not one whose scent they cannot distinguish. aloeswood. “They can smell the fragrance of the bodies of all the devas. mañjūṣaka. and tagara trees. pratyekabuddhas. the king of devas. They can smell and discriminate All kinds of good and bad odors In this world. either nearby or at a distance. their faculty of smell will not be harmed or misled. although they dwell here. “Those who preserve this sutra. wherein they can smell the bodies of the devas and the incense the devas burn. Sandalwood. “In this way their faculty of smell reaches up to the Brahma world and to the highest summit of the universe. men and women. tamāla leaves. and buddhas and know where they are.Chapter XIX
odor. and great mañjūṣaka ﬂowers. “Although they can smell all these fragrances. when he is enjoying the desires of the ﬁve senses. Among these divine fragrances.
. or the fragrance of sandalwood and aloeswood powder and various kinds of powdered and blended incense.” At that time the Bhagavat. can smell all kinds of divine fragrances in heaven. They can also smell from afar the fragrance that is emitted when Śakra. or the fragrance that is emitted when he plays in the garden. great māndārava. bodhisattvas. They can also smell from afar the fragrance of the śrāvakas. māndārava. such as sumanas And jāti ﬂowers. And various fruits and ﬂowers. they remember them without error. spoke these verses: Their faculty of smell is pure. They will also be able to unerringly distinguish all kinds of scents.
And they can discriminate them. the lesser rulers And their children. Playing. sitting. And know exactly where they are. or transforming themselves. When they are ﬁghting or when at play. In the ocean or underground. And know where they are. Those who preserve this sutra. And the noble emperor’s bejeweled queens. They can smell the fragrance of the rare jewels That they wear. And necklaces with which people adorn themselves And the fragrances they anoint themselves with. Or where the sandalwood ﬂowers are in bloom. and oils in detail. And also know where they are. They can also smell the scents of the male And female asuras and their attendants. their underground treasuries. Either on Mount Cakravāḍa.The Lotus Sutra
The Dharma teachers. subjects and attendants.
. although dwelling afar. garments. fruits. They can also smell the ornaments. Those who preserve this Lotus Sutra can smell The fragrance of the devas and tell Whether they are walking. Know the location of the fragrances Of various ﬂowers. Know where these fragrances come from. Those who preserve this sutra Can smell the scents of sentient beings. Although they dwell here. And know where they are. They can smell the scent of sentient beings. And know who wears them. Either deep in dangerous mountains. They smell the scents of the noble emperors Of great dignity.
They can also smell the odors of lions. and anger. And whether or not It will be carried to full term. delusions. And various rare treasures hidden underground. Through this power of the faculty of smell They know what men and women are thinking. Even when their prices are undetermined. And to a happy child. Or whether they cultivate goodness. Mediocre. Without sex organs. Their desires. Elephants. silver. They can smell and know all about Divine ﬂowers such as māndārava And mañjūṣaka ﬂowers and pārijāta trees. tigers. They can also smell gold. They can smell and discriminate exactly The scent of a pregnant woman And determine whether the embryo Will be male or female. or nonhuman. wolves. Where they come from and where they are now. And know where they are. They can smell various necklaces And know whether they are valuable or not. And water buffaloes dwelling in dangerous Precipitous places in the wilderness. And completely distinguish them. They can also smell and discriminate The difference between superior. Through this power of smell They know in the ﬁrst instance If the woman is pregnant. As well as the contents of copper vessels. and inferior fragrances
. And if she will give birth easily. buffaloes.
Or if they are diligently Meditating under forest trees. They can also smell and know exactly About those who take pleasure In the heavenly gardens. If they are constantly persevering toward the Dharma. They can also smell and know exactly
. Or whether they are coming. sitting. Walking. Towers and Dharma halls. They can also smell All the way from the Ābhāsvara And Śubhakṛtsna Heavens Up to the highest summit of the universe. or lying. Are enjoying the desires of the ﬁve senses. They can also smell and know every detail of The garments worn by the heavenly maidens. If they are either sitting or walking. Moreover. excellent palaces. And where those maidens ramble in their play. They can smell and know exactly The devas entering meditation and Emerging from meditation. Giving off the fragrance of beautiful ﬂowers. Those who preserve this sutra can Smell the monks and know exactly where they are. Reciting this sutra. going. And know exactly Who has been born there for the ﬁrst time And who has emerged. they can smell and know exactly Whether the devas are listening to the Dharma. In this way their power of smell reaches All the way up to the Brahma world.The Lotus Sutra
Of heavenly palaces adorned With various jeweled ﬂowers.
If a bodhisattva is ﬁrm in intention, Meditating or reciting the sutra, Or teaching the Dharma to others. They can also smell and know exactly If the Bhagavat is being honored by all, And if he is teaching the Dharma Out of his compassion for sentient beings. Moreover, they can smell and know exactly If the sentient beings in the presence Of the Buddha are joyfully listening To the sutra, and are practicing According to the Dharma. Those who preserve this sutra Will attain a faculty of smell such as this, Even before the bodhisattva’s faculty of smell That is attained from the incorruptible Dharma. “Furthermore, O Satatasamitābhiyukta, if sons and daughters of a virtuous family preserve, recite, explain, or copy this sutra, they will attain the twelve hundred qualities of the tongue. All that they taste, whether of good or bad ﬂavor, savory or bland, bitter or astringent, will, through their pure faculty of tongue, come to taste just like the heavenly nectar of immortality, and they will ﬁnd nothing unpleasant. “If they expound the teaching to the great multitude with their tongues, their voices will be profound and touch the heart. All those in this multitude will be gladdened and pleased. “Furthermore, Śakra, Brahma and other devaputras and heavenly maidens, hearing a sequence of their teaching expounded with such profound voices, will all come to hear it. Dragons, the daughters of nāgas, yakṣas, the daughters of yakṣas, gandharvas, the daughters of gandharvas, asuras, the daughters of asuras, garuḍas, the daughters of garuḍas, kiṃnaras, the daughters of kiṃnaras, mahoragas, and the daughters of mahoragas will all approach, respect, and honor them in order to listen to their teaching. The monks, nuns, laymen, and laywomen, kings and princes, ministers and their attendants, and the lesser noble emperors and great noble emperors adorned with the seven
The Lotus Sutra
treasures and their thousand princes and their attendants of the inner and outer households will enter the palace and listen to the teaching. “Since these bodhisattvas expound the teaching skillfully, the brahmans, householders, and the people of their land will attend and honor such bodhisattvas until the end of their lives. All the śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas will always wish to see them. “Wherever this person may be, he will teach the Dharma in the presence of the buddhas there. He will thus be able to preserve the BuddhaDharma entirely as well as utter the profound word of the Dharma.” Whereupon the Bhagavat, wanting to elaborate on the meaning of this further, spoke these verses: Such people, through their pure faculty of taste, Will never taste bad ﬂavors. Whatever they eat Will all become the nectar of immortality. With their profound, subtle voice They will teach the Dharma to the great assembly. With various explanations and illustrations Their teaching will touch the hearts of sentient beings. All those who hear them will be gladdened And honor them with the best offerings. All the devas, nāgas, yakṣas, and asuras Will come together and listen with respect To the Dharma. If these expounders of the Dharma want Their subtle voice to penetrate Throughout the manifold cosmos, It will reach wherever they wish. The great and lesser noble emperors, And their thousand princes and attendants, Will always come and listen to the Dharma With their palms pressed together And with respectful thoughts. All the devas, nāgas, yakṣas, Rākṣasas, and piśācas
With joyful minds will also always Rejoice to come and honor them. All the devas, Such as Brahma, Māra, Īśvara, Maheśvara, Will always come to them. All the buddhas and their disciples, Hearing the sound of his teaching, Will always remember and protect him, And at times appear in his presence. “Furthermore, O Satatasamitābhiyukta, those sons and daughters of a virtuous family who preserve, recite, explain, and copy this sutra will attain eight hundred qualities of the body. Their bodies will be as pure as clear lapis lazuli and sentient beings will gladly look upon them. Because of this purity of body, everything will appear therein: the sentient beings in the great manifold cosmos, when they are born or die, whether they are superior or inferior, whether they are fair or ugly, whether they are in the good or bad states of being. The mountain kings, such as Mount Cakravāḍa, Mount Mahācakravāḍa, Mount Meru, or Mount Mahāmeru, as well as all the sentient beings who dwell there, will all appear in their body. All those who dwell down as far as the lowest hell and up as high as the summit of the universe will appear in their body. Wherever those śrāvakas, pratyekabuddhas, bodhisattvas, or buddhas are, the buddhas teach the Dharma; and will appear with their physical images in their body.” Thereupon the Bhagavat, wanting to elaborate on the meaning of this further, spoke these verses: Their bodies are extremely pure Like clear lapis lazuli. All those sentient beings Who preserve the Lotus Sutra Will gladly look upon them. Just as all physical images Reﬂect in a clear mirror, The bodhisattvas will see in their own bodies Everything in this world.
The Lotus Sutra
They alone see it, While no one else does. All those sentient beings, devas, humans, Asuras, hell-dwellers, hungry ghosts, Or animals in the manifold cosmos Will also appear in this body With their physical images. All the heavenly palaces Which reach as high as the top of the universe, Mount Cakravāḍa, Mount Meru, Mount Mahāmeru And the oceans will appear in their bodies. Those buddhas, śrāvakas, or bodhisattvas, Heirs of the buddhas, Who are either alone Or who teach the Dharma to the assembly, Will all appear in their body. Even though they have not yet attained The Dharma body, Which is subtle and without corruption, Everything in this world Will appear in their pure physical bodies. “Furthermore, O Satatasamitābhiyukta, a son or a daughter of a virtuous family who preserves, recites, explains, or copies this sutra, after the parinirvāṇa of the Tathāgata will attain twelve hundred qualities of the mind. Through their pure faculty of mind, on hearing but a single verse or a single line, they will become versed in the immeasurable and limitless meaning. “If, after having understood this meaning, they teach a single line or a single verse for the period of one month, four months, or one year, all the teachings they expound will be entirely characterized by the mark of truth, in accordance with its meaning. “If they teach the works on worldly affairs, treatises on political science or enterprise, all these will be in harmony with the True Dharma. They will completely know the minds of those sentient beings who pass through the six transmigratory states in the great manifold cosmos—their workings,
shifts, and fallacies—even though they have not yet attained the uncorrupted wisdom. Their faculty of mind will be pure just like this. “Whatever this person contemplates, judges, or expounds will be nothing but the True Buddha-Dharma, which has also been taught in the sutras by previous buddhas.” Thereupon the Bhagavat, wanting to elaborate the meaning of this further, spoke these verses: The minds of such people are pure And transparent without impurity. Through their faculty of intellect They will know the superior, Mediocre and inferior teachings. On hearing a single verse, They will thoroughly penetrate The immeasurable meaning. Thus they will teach the Dharma little by little For a period of one month, Four months, or one year. As the result of preserving the Lotus Sutra, They will instantly know What all the sentient beings, Inside and outside this world, Such as devas, nāgas, humans, yakṣas, rākṣasas, And those who dwell in the six transmigratory states, Think in their various ways. They will hear and completely preserve the Dharma Which the innumerable buddhas in the ten directions, Who are possessed of the marks of a hundred merits, Teach for the sake of sentient beings. They contemplate the immeasurable meaning And they teach the Dharma in immeasurable ways; They will neither forget nor be confused From the beginning to the end Because they preserve the Lotus Sutra.
The Lotus Sutra
They will completely know All aspects of all dharmas, And discern the meaning According to the sequence. They will be versed in names and words And expound in accordance with this knowledge. What they teach is the Dharma That has all been taught By the buddhas of the past. Because they expound this Dharma, They will have no fear among the people. Those who preserve the Lotus Sutra possess The pure faculty of mind just like this. Even though they have not yet attained The stage of noncorruption, They will previously have had The characteristics described above. These people preserve this sutra And dwell in the marvelous stage; All the sentient beings will rejoice And revere them. They will illuminate and explain the teaching With thousands of myriads of koṭis of skillful words Because they preserve the Lotus Sutra.
Thereupon the Buddha addressed Bodhisattva Mahāsattva Mahāsthāmaprāpta: “You should know that, as I have previously explained, those who revile, disparage, or slander monks, nuns, laymen, and laywomen who preserve the Lotus Sutra will sow a bitter harvest; as I have just taught, the merit attained by preserving the Lotus Sutra will result in the pure faculties of the eye, ear, nose, tongue, body, and mind. “O Mahāsthāmaprāpta, in the past, immeasurable, limitless, inconceivable and incalculable kalpas ago, there was a buddha called Bhīṣmagarjitasvararāja, a Tathāgata, Arhat, Completely Enlightened, Perfect in Knowledge and Conduct, Well-Departed, Knower of the World, Unsurpassed, Tamer of Humans, Teacher of Devas and Humans, Buddha, Bhagavat. His land was called Mahāsaṃbhavā and the kalpa was named Vinirbhoga. The Buddha Bhīṣmagarjitasvararāja expounded the Dharma for the devas, humans, and asuras in his world. “To those who sought the śrāvaka vehicle he expounded the Dharma in accordance with the Four Noble Truths, ferried them from birth, old age, illness, and death, and ultimately led them to nirvana. To those who sought the pratyekabuddha vehicle, he expounded the Dharma in accordance with the twelve-linked chain of dependent origination. To the bodhisattvas he expounded the Dharma in accordance with the six perfections, with reference to highest, complete enlightenment, and led them to the Buddha’s wisdom. “O Mahāsthāmaprāpta, the lifespan of the Buddha Bhīṣmagarjitasvararāja was as kalpas equal to forty myriads of koṭis of nayutas of sands of the Ganges River. The True Dharma abided for kalpas equal to the number of particles in Jambudvīpa. The Semblance Dharma abided for kalpas equal to the number of particles in the four continents. After having beneﬁted the sentient beings, the Buddha entered parinirvāṇa. After the extinction of the True and Semblance Dharmas, there appeared in this land another buddha who was also called Bhīṣmagarjitasvararāja, a Tathāgata, Arhat, Completely Enlightened,
“After the parinirvāṇa of the ﬁrst Tathāgata Bhīṣmagarjitasvararāja. Teacher of Devas and Humans. We do not need such an idle prediction. “Furthermore. nuns. saying: I dare not belittle you. Buddha. this monk did not concentrate himself on reciting the sutras but only paid homage such that. praise. and will become buddhas. layman. he would praise and pay homage to them. Knower of the World. called Sadāparibhūta (Never Despising). “In the fourfold assembly there were some whose minds were impure and who became angry. and laywomen called him Sadāparibhūta. I dare not belittle you. because you will all become buddhas. after the True Dharma had been extinguished. he would go up to them. he heard in the air twenty thousands of myriads of koṭis of verses of the Lotus Sutra expounded previously by the Buddha Bhīṣmagarjitasvararāja
. there were excessively proud and overbearing monks in the Age of the Semblance Dharma. ‘You will become a buddha. Unsurpassed. he ﬂed from them yet still proclaimed loudly at a distance:
I dare not belittle you. all of whom had the same name. In this way there appeared two myriads of koṭis of buddhas one after another. people would assail him with sticks or stones. “O Mahāsthāmaprāpta. But he never got angry and always said. why was he called Sadāparibhūta? Because whenever he saw any monk. “Since he always spoke these words. You will all become buddhas. or laywoman. At that time there was also a monk. and reviled and disparaged him. Bhagavat. the excessively proud monks. When this monk was about to die. a bodhisattva. Tamer of Humans. even when he saw the fourfold assembly from afar.’ “Whenever he spoke these words. “In this way he wandered about for many years and was always reviled. nun.The Lotus Sutra
Perfect in Knowledge and Conduct. Why is this? Because all of you practice the bodhisattva path. laymen. Well-Departed. and pay homage to them. saying: Where does this ignorant monk come from? He says that he himself does not belittle us and predicts that we shall all become buddhas. saying: I deeply respect you.
After his death. I would not have swiftly attained highest. complete enlightenment. nose. he attained the purity of the eye. then the fourfold assembly of monks. he met two thousand koṭis of buddhas. did not. completely preserving them. I swiftly attained highest. meet a buddha for two hundred koṭis of kalpas. laymen. and he expounded this sutra over again in accordance with the teaching of those buddhas. body. and paid homage to all these buddhas. nose. nuns. “Then those excessively proud monks. honored. what do you think about this? Was Bodhisattva Sadāparibhūta of that time someone unknown to you? He was none other than I myself. Hearing his teaching. his lifespan increased two hundreds of myriads of koṭis of nayutas of years and he taught this Lotus Sutra to the people far and wide. and laywomen who became angry and disparaged me. tongue. all of them believed and followed him. and the power of great virtuous meditation. all of whom were called Candrasūryapradīpa. “O Mahāsthāmaprāpta. laymen. praised. body. “O Mahāsthāmaprāpta. “Furthermore. this Bodhisattva Mahāsattva Sadāparibhūta respected. and taught the Dharma to the fourfold assembly without fear. and mind. complete enlightenment. he again met thousands of myriads of koṭis of buddhas. In accordance with his teaching he expounded this Lotus Sutra. Having perfected his merits he attained buddhahood. Thus he attained purity of the natural eye and purity of the ear. as a consequence. this bodhisattva inspired a thousand myriads of koṭis of sentient beings and caused them to abide in highest. all of whom were called Meghasvararāja. Having planted roots of good merit. complete enlightenment. Because I preserved and recited this sutra and taught it to others in the presence of previous buddhas. nor did they
and. tongue. After having attained these pure faculties. the power of joy in eloquence. He preserved and recited this sutra in accordance with the teaching of these buddhas and expounded it for the sake of the fourfold assembly. and mind that were described before. and laywomen in the fourfold assembly who had despised him and called him Sadāparibhūta saw that he had attained great transcendent powers. and the purity of the ear. and for this reason met another two thousand koṭis of buddhas. “O Mahāsthāmaprāpta. If I had not preserved and recited this sutra and taught it to others in my previous lives. nuns.
the ﬁve hundred nuns beginning with Siṃhacandrā. After the parinirvāṇa of this buddha. “O Mahāsthāmaprāpta. All the people insulted and disparaged him. They suffered greatly in the Avīci Hell for a thousand kalpas. Led and guided all sentient beings. When the True Dharma faced extinction. explain. Practice the path And you will all become buddhas. After hearing this. recite. and nāgas. “O Mahāsthāmaprāpta. all of whom will never turn back on the path to highest. He had immeasurable transcendent powers. who led and inspired them to highest.
. beginning with Bhadrapāla. complete enlightenment.” Thereupon the Bhagavat. complete enlightenment. After having been freed from the consequences of their errors they ﬁnally met Bodhisattva Sadāparibhūta. Bodhisattva Sadāparibhūta Would approach them and say: I do not belittle you. At that time the fourfold assembly Was becoming attached To its own interpretation of the Dharma. and the ﬁve hundred laymen beginning with Sugatacetanā. complete enlightenment. what do you think about this? Were those in the fourfold assembly of that time who disparaged this bodhisattva persons unknown to you? They are the ﬁve hundred bodhisattvas in this assembly. spoke these verses: In the past there was a buddha Called Bhīṣmagarjitasvararāja. There was a bodhisattva called Sadāparibhūta. For this reason. know that this Lotus Sutra will greatly beneﬁt the bodhisattva mahāsattvas and lead them to highest. after the Tathāgata’s parinirvāṇa the bodhisattva mahāsattvas should always preserve. and copy this sutra. wanting to elaborate on the meaning of this further.The Lotus Sutra
hear the Dharma or see the Sangha. And was paid homage by devas. humans.
Heard Bodhisattva Sadāparibhūta say: You will all become buddhas. Through his transcendent powers He prolonged his life And explained this sutra far and wide.Chapter XX
But Bodhisattva Sadāparibhūta Patiently bore this. Acting. He was able to hear this sutra. Which was then attached to Particular aspects of the Dharma. As he neared the time of his death. After the end of his life. He attained immeasurable happiness. He quickly attained the buddha path. Because he explained this sutra. The Bodhisattva Sadāparibhūta of that time Was none other than I. Because the fourfold assembly. When he had expiated his past errors. Those who were attached To their own interpretations of the Dharma Were led and inspired by this bodhisattva And were enabled to abide Within the buddha path. once again. They have since met innumerable buddhas. Bodhisattva Sadāparibhūta Met innumerable buddhas. And his six sense faculties became pure. Those people are none other Than the ﬁve hundred bodhisattvas And laymen and laywomen of pure belief Who are now gathered before me
. for the beneﬁt of others. Gradually accumulating his merits.
Only after myriads of koṭis of koṭis Of kalpas have passed. Only after myriads of koṭis of koṭis Of kalpas have passed. Which is the ultimate Dharma.
. A time inconceivable. In my previous lives I taught them And led them to hear and accept this sutra. And caused them to abide in nirvana. Throughout many lifetimes they preserved and kept A sutra such as this. For this reason. all you practitioners Who hear this sutra After the nirvana of the Buddha Should feel no doubt about it.The Lotus Sutra
In this assembly to hear the Dharma. Do the Buddha Bhagavats Expound this sutra. You will then meet the buddhas lifetime after lifetime And quickly attain the buddha path. You must wholeheartedly Expound this sutra far and wide. Can they hear this Lotus Sutra. I revealed it and taught it to others. A time inconceivable.
garuḍas. Through the transcendent powers of the Buddha. and to preserve. all the sentient beings in these worlds—humans and such nonhumans as devas. He emitted innumerable and immeasurable colored rays of light from all his pores and universally illuminated the worlds of the ten directions. copy. at the time of his extinction. gandharvas. great Dharma. and laywomen. and mahoragas—saw all the buddhas
. who had emerged from the earth. pure. kiṃnaras. kiṃnaras. saying: “O Bhagavat. explain. all in the presence of the Buddha gazed singlemindedly at his face with their palms pressed together. garuḍas. coughed.Chapter XXI
The Transcendent Powers of the Tathāgata
Thereupon the bodhisattva mahāsattvas equal to the number of particles in the great manifold cosmos. we will teach this sutra extensively in the lands of the Bhagavat’s separate forms.” Then the Bhagavat manifested his great transcendent powers in the presence of Mañjuśrī and other immeasurable hundreds of thousands of myriads of koṭis of bodhisattva mahāsattvas who had long lived in this sahā world. and snapped their ﬁngers together in unison. yakṣas. asuras. and mahoragas. laymen. recite. He put out his wide and long tongue which reached upward to the Brahma world. After this they drew back their tongues. nāgas. asuras. such humans and nonhumans as monks. and spoke to the Buddha. Those two sounds penetrated throughout the various buddha worlds of the ten directions and the earth quaked in six ways. gandharvas. after the parinirvāṇa of the Buddha. All the buddhas sitting on the lion seats under the jeweled trees also put out their wide and long tongues and emitted immeasurable rays of light in the same way. yakṣas. and make offerings to it. devas. Why is this? Because we also wish to attain this true. nuns. nāgas. Śākyamuni Buddha and the other buddhas under the jeweled trees manifested transcendent powers while fully hundreds of thousands of years passed.
faced the sahā world and said: “We take refuge in Śākyamuni Buddha. all the transcendent powers of the Tathāgata. Then the worlds of the ten directions became pellucid. you should wholeheartedly preserve. You should also honor and pay homage to Śākyamuni Buddha. At the same time all the devas spoke loudly while in the air. ornaments. and inconceivable as this. together with Tathāgata Prabhūtaratna. there is a land called Sahā. the instruction for bodhisattvas and treasured lore of the buddhas. necklaces. limitless. hundreds of thousands of myriads of koṭis of incalculable kalpas. banners. and copy it. explain. limitless hundreds of thousands of myriads of koṭis of bodhisattva mahāsattvas and the fourfold assembly respectfully surrounding Śākyamuni Buddha. as if they were one buddha land. We take refuge in Śākyamuni Buddha. beginning with Viśiṣṭacāritra: “The transcendent powers of the buddhas are as immeasurable. Thereupon the Buddha addressed the great assembly of bodhisattvas. They also saw immeasurable. recite. and other beautiful things over the sahā world from afar. limitless. and practice
. canopies.” All of them scattered various kinds of ﬂowers. All that had been scattered formed together from the ten directions like a cloud and was transformed into a jeweled screen that covered all the buddhas. all those sentient beings pressed their palms together. Yet if I were to use these transcendent powers to teach the beneﬁts of this sutra so that it would be entrusted to you for immeasurable. For this reason. In it is a buddha called Śākyamuni. They saw Śākyamuni Buddha sitting on the lion seat in the jeweled stupa. I would not be able to reach the end of these qualities. saying: “Beyond these immeasurable. To sum up.The Lotus Sutra
sitting on the lion seats under the immeasurable. without obstruction. and all the profound aspects of the Tathāgata. they all rejoiced greatly at having attained this unprecedented experience. jewels. limitless hundreds of thousands of myriads of koṭis of incalculable worlds. in this sutra I have clearly revealed and taught all the teachings of the Tathāgata. You should rejoice deeply. incense.” Hearing this voice in the air. after the parinirvāṇa of the Tathāgata. After seeing this. limitless hundreds of thousands of myriads of koṭis of jeweled trees in this sahā world. For the sake of the bodhisattva mahāsattvas he now teaches the Mahayana sutra called the Lotus Sutra. all the treasure houses of the hidden essence of the Tathāgata.
complete enlightenment. a forest.” Thereupon the Bhagavat. in a palace. The earth quakes in six ways. for immeasurable kalpas. in a layman’s house. on a mountain. recite. in a place where the sutra abides—either in a garden. All the buddhas rejoice and manifest Their immeasurable transcendent powers. Even if. They manifest this marvel For those who seek for the buddha path. They will not reach the limit of their merit. and copy it.Chapter XXI
according to the teaching. Manifest this immeasurable power In order to gladden sentient beings. spoke these verses: The buddhas. Why is this? Because you should know that these places are the terraces of enlightenment where all the buddhas have attained highest. in a monk’s chamber. Abiding in their great transcendent powers. Just like the boundless sky
. where all the buddhas have turned the wheel of the Dharma. and practice according to the teaching. under a tree. and where all the buddhas entered parinirvāṇa. The qualities of those people are Limitless and endless. They praise those who preserve this sutra. wanting to elaborate on the meaning of this further. in whichever land they may be. Those who accept. Because this sutra can be preserved After the nirvana of the Buddha. explain. in a valley. In order to entrust it. The coughing and snapping sounds Of the buddhas are universally heard In the lands of the ten directions. Their tongues reach up to the Brahma world And they emit innumerable rays of light From their bodies. world-inspirers. or in the wilderness—in all of these places they should erect and pay homage to a monument.
Those who preserve this sutra Have already seen me. Like the wind in the sky That has no obstruction whatsoever. my magically created forms. and pay homage to The past and future buddhas. After the parinirvāṇa of the Tathāgata. And the various magically created forms. Those who preserve this sutra Will before long attain the Dharma. The hidden essence. Which was attained by the buddhas Seated upon the terrace of enlightenment. Those who preserve this sutra Will explain the meaning of the Dharma. And will explain the truth In accordance with its meaning. gladden. The names and phrases. They will also see.The Lotus Sutra
In the ten directions. joyfully and with undying vigor. Teaching innumerable bodhisattvas
. They will know the causes and conditions And the sequences of the sutras Taught by the Buddha. These people practicing in the world Will extinguish the blindness of sentient beings. Those who preserve this sutra Will gladden me. And today they see all the bodhisattvas I have led and inspired up until now. and those who are present In the ten directions. The Buddha Prabhūtaratna. As well as the Buddha Prabhūtaratna Who has entered nirvana. As the light of the sun and moon Eliminates the darkness.
For this reason. Those people will be resolute and will Unwaveringly follow the buddha path. Should preserve this sutra After my nirvana. hearing of the beneﬁts of these merits. The wise.
To dwell ultimately in the single vehicle.
and. bowed their heads with increased respect. Śākyamuni Buddha caressed the heads of the innumerable bodhisattva mahāsattvas with his right hand. and let them hear and know it so that they may attain the wisdom of the Buddha.” Having caressed the heads of the bodhisattva mahāsattvas three times in this way. faced the buddhas and uttered these words: “We will certainly do as the Bhagavat directs us. I now entrust it to you.” Having heard the Buddha teach this. and gladden them with the other profound teachings of the Tathāgata. with their palms pressed together.”
. You should preserve and recite it. I practiced this Dharma of highest. inclined their bodies. having arisen from the Dharma seat and manifested his great transcendent powers. I now entrust it to you. beneﬁt. which is hard to attain. You should spread this teaching extensively. If there are sentient beings who do not accept it. O Bhagavat. If you do this. teach. I practiced this Dharma of highest. saying: “For immeasurable hundreds of thousands of myriads of koṭis of incalculable kalpas. we entreat you to feel no anxiety. the Tathāgata gives the wisdom of the Buddha. You should let all the sentient beings hear and know it. and addressed them. all the bodhisattva mahāsattvas were ﬁlled with joy. Why is this? Because with his great compassion.Chapter XXII
Thereupon. he further addressed them. you should reveal. unstinting and unafraid. you should expound this Lotus Sutra. You should accordingly practice the teaching of the Tathāgata. you will repay your indebtedness to the Buddha. the wisdom of the Tathāgata. You should wholeheartedly spread this teaching and so extensively beneﬁt others. complete enlightenment. which is hard to attain. saying: “For immeasurable hundreds of thousands of myriads of koṭis of incalculable kalpas. Never allow the thought of avarice to awaken in you! If there are sons and daughters of a virtuous family who believe in the wisdom of the Tathāgata in the future. and the knowledge of the self-arising one to the sentient beings. The Tathāgata is nothing but the great donor to all the sentient beings. complete enlightenment.
having heard what the Buddha had taught. we entreat you to feel no anxiety.” When he said this. Śākyamuni Buddha said this: “All the buddhas should be at ease. the fourfold assemblies of the śrāvakas beginning with Śāriputra. O Bhagavat. the Buddha Prabhūtaratna.The Lotus Sutra
All the bodhisattva mahāsattvas uttered these words three times in this way.” At that time. all the innumerable buddhas in their magically created forms from the ten directions sitting on the lion seats under the jeweled trees. humans. rejoiced greatly. saying: “We will do as the Bhagavat directs us. The Buddha Prabhūtaratna will be restored as before.
. and the devas. in order to cause all the buddhas who were his magically created forms and who had come from the ten directions to return to their own lands. and asuras in all the worlds. the great assembly of the limitless and incalculable bodhisattvas beginning with Viśiṣṭacāritra.
The land was level like the palm of one’s hand and was made of lapis lazuli. O Bhagavat! I entreat you to explain it even a little. and the lifespans of the bodhisattvas were also equal to this. as many as the sands of seventy-two Ganges Rivers. This world was ﬁlled with jeweled vases and incense burners. Splendid. there was a buddha called Candrasūryavimalaprabhāsaśrī. asuras. Knower of the World. The lifespan of this buddha was forty-two thousand kalpas. this Bodhisattva Bhaiṣajyarāja has performed hundreds of thousands of myriads of koṭis of nayutas of difficult and arduous practices. Perfect in Knowledge and Conduct. WellDeparted. All the bodhisattvas and śrāvakas sat under these jeweled trees. For each tree there was a platform. beyond kalpas as immeasurable as the sands of the Ganges River. Completely Enlightened. Tamer of Humans. will rejoice on hearing it. gandharvas. ﬂowered banners.” Then the Buddha spoke to Bodhisattva Nakṣatrarājasaṃkusumitābhijña. no asuras. mahoragas. On the top of every jeweled platform were hundreds of koṭis of devas who played divine music and sang in praise and homage to the
. and was covered with jeweled canopies with various hanging. In his land there were no women. With this buddha were eighty koṭis of great bodhisattva mahāsattvas and an assembly of great śrāvakas. kiṃnaras. It was adorned with jeweled trees. an Arhat. nāgas. humans. so that all the devas. and also the assemblies of the bodhisattvas who have come from the other lands and these śrāvakas. yakṣas. no animals. saying: “In the remote past. garuḍas. and nonhumans. and each tree stood away from the platform a distance of no more than a bow-shot. Buddha. no hungry ghosts. Teacher of Devas and Humans. saying: “O Bhagavat. Bhagavat. no hell-dwellers. and no calamities. There were platforms made of the seven treasures. why does Bodhisattva Bhaiṣajyarāja wander in this sahā world? O Bhagavat. Unsurpassed.Chapter XXIII
Ancient Accounts of Bodhisattva Bhaiṣajyarāja
Thereupon Bodhisattva Nakṣatrarājasaṃkusumitābhijña addressed the Buddha.
he rejoiced a great deal and thought thus: I have attained the samādhi called sarvarūpasaṃdarśana entirely because of the power I attained through hearing the Lotus Sutra. It
“Immediately after he had entered this samādhi. This is. and he attained the samādhi called sarvarūpasaṃdarśana.The Lotus Sutra
Buddha. Bodhisattva Sarvarūpasaṃdarśana devoted himself entirely to severe practices. six drams of which equal the worth of this sahā world. O son of a virtuous family! This is the true perseverance. In the presence of the Buddha Candrasūryavimalaprabhāsaśrī he covered his body with a divine jeweled garment and with the fragrant oil. splendid. he emerged from samādhi and thought this: I have paid homage to the Buddha using my transcendent power. aloeswood. Through his transcendent power and vows he set his body alight. he strove and wandered up and down in the singleminded search for enlightenment for a full twelve thousand years. by no means equal to the tribute of offering my body. māndārava and great māndārava ﬂowers and ﬁnely powdered solid and black sandalwood fell from the sky. With this quantity of perfume. This is called the true Dharma offering to the Tathāgata. Having paid homage to the Buddha. he inhaled the fragrance of sandalwood. he paid homage to the Buddha. Following the teachings of the Buddha Candrasūryavimalaprabhāsaśrī. which illuminated worlds equal in number to the sands of eighty koṭis of Ganges Rivers. He then anointed his body with scented ointment. It also rained the perfume of sandalwood from the inner seacoast of Mount Sumeru. olibanum. frankincense. clove. saying: Splendid. I will now pay homage to the Buddha Candrasūryavimalaprabhāsaśrī and the Lotus Sutra. and glue trees and drank the fragrant oil of campaka ﬂowers. “For a full one thousand two hundred years. After having attained this samādhi. At the same time all the buddhas in these worlds praised him. Then the Buddha expounded the Lotus Sutra for Bodhisattva Sarvarūpasaṃdarśana and numerous other bodhisattvas and śrāvakas. ﬁlling the air like clouds and raining down upon the earth. however.
sitting cross-legged in the house of King Vimaladatta. saying: O Great King! You should now know That I. Bodhisattva Sarvarūpasaṃdarśana was reborn after his death in the land of the Buddha Candrasūryavimalaprabhāsaśrī. I attained the dhāraṇī of understanding the speech of all sentient beings and heard eight hundred thousands of myriads of koṭis of nayutas of verses and tens of billions of verses. I will now once again pay homage to this buddha. I have paid homage to the Bhagavat In order to attain the utmost wisdom. It stands no comparison.Chapter XXIII
stands no comparison. his body burned out. “Then he immediately spoke these verses for the sake of his father. this is the supreme offering. After this period passed. hundreds of billions of verses and thousands of billions of verses of the Lotus Sutra. all became silent. Having previously paid homage to the Buddha. perfumes. “Having spoken these words. attained The samādhi called sarvarūpasaṃdarśana In the place where I wandered. O son of a virtuous family. because you offer the Dharma to the Tathāgatas. practicing with enthusiasm and perseverance. my beloved body. “After having spoken these verses. necklaces. I set aside this. This is the highest and best of all offerings. scented powders. canopies. Because he had paid tribute to the Dharma like this. ointments. burning incense. perfumes of sandalwood from the inner seacoast of Mount Sumeru. and various other things like this. O Great King. even if one were to offer one’s kingdom or wife and children. saying: The Buddha Candrasūryavimalaprabhāsaśrī is now in this world. in an instant. divine silk banners. His body was alight for one thousand two hundred years.
. he addressed his father. even if one were to pay tribute with ﬂowers. And. He was born spontaneously.
Bodhisattva Sarvarūpasaṃdarśana was grieved and saddened. I now come to behold you again. saying: O Bhagavat! The Bhagavat is yet in this world! “Then the Buddha Candrasūryavimalaprabhāsaśrī said to Bodhisattva Sarvarūpasaṃdarśana: O son of a virtuous family! The time of my parinirvāṇa has come.The Lotus Sutra
“Having spoken this. You should also erect a great many thousands of stupas. having seen the Buddha’s parinirvāṇa. “Thereupon Bodhisattva Sarvarūpasaṃdarśana. You should distribute them far and wide and pay them homage. “Thereupon. After my parinirvāṇa I will also entrust you with all my relics. and the devas who are my servants in the great manifold cosmos. I ask you now to prepare my bed. all the jeweled trees. and all the bodhisattvas and great śrāvakas as well as the Dharma for highest. and longed and yearned for the Buddha. “Having addressed Bodhisattva Sarvarūpasaṃdarśana in this way. Your brilliance illuminates the ten directions. Once. “The Buddha said again to Bodhisattva Sarvarūpasaṃdarśana: O son of a virtuous family! I entrust you with the Buddha-Dharma. jeweled platforms. I paid you homage. having spoken this verse. Having come before the Buddha. he sat on the seven-jeweled platform and ascended into the air as high as seven tāla trees. the Buddha Candrasūryavimalaprabhāsaśrī entered parinirvāṇa in the last watch of that night. The time of extinction has come. I will enter parinirvāṇa tonight. saying: Your countenance is rare and wonderful. addressed the Buddha. he bowed until his forehead touched the Buddha’s feet. He praised the Buddha in verse with his ten ﬁngers pressed together. Having prepared a pyre with sandalwood from the inner seacoast
. complete enlightenment. I will also entrust you with the sevenjeweled world. long ago.
nāgas. He had eighty-four thousand jeweled urns made and erected eighty-four thousand stupas as high as three worlds.Chapter XXIII
of Mount Sumeru. He thus made innumerable śrāvakas and immeasurable. “Then he spoke to all the great assemblies of bodhisattvas. after he had made this vow his arms recovered spontaneously. devas.”
. I will now further pay homage to the relics. incalculable people set forth toward highest. he cremated the Buddha’s body in homage. devas. They said: This Bodhisattva Sarvarūpasaṃdarśana is our teacher. humans. He has now burned his arms. “Then Bodhisattva Sarvarūpasaṃdarśana thought this: Although I have paid tribute in this way. At that very time the great manifold cosmos quaked in six ways. “Having said these words. I am not yet satisﬁed. and his body is deformed. It rained jeweled ﬂowers from the heavens and all the devas and humans experienced an unprecedented marvel. All of them were made to dwell in the samādhi called sarvarūpasaṃdarśana. and yakṣas. He has led and inspired us. If this is true and not false. They were adorned with poles from which hung all kinds of banners and canopies and various kinds of jeweled bells. then may both arms be restored as before. saying: You should pay full attention: I will now pay homage to the relics of the Buddha Candrasūryavimalaprabhāsaśrī. After the ﬁre had gone out. “Because this bodhisattva was endowed with profound merit and wisdom. “Then Bodhisattva Sarvarūpasaṃdarśana made a vow and said to the great assembly: I have abandoned both my arms. and asuras saw that his arms were missing and became grieved and distressed. great śrāvakas. he collected all the relics. complete enlightenment. he made an offering before the eighty-four thousand stupas by burning his arms adorned with hundreds of merits for seventy-two thousand years. and I shall deﬁnitely attain the golden body of the Buddha. “At that time all the bodhisattvas.
He undertook the practice of giving by abandoning his body immeasurable hundreds of thousands of myriads of koṭis of nayutas of times in this way. rivers. those who are to return to this world once again (sakṛdāgāmins). O Nakṣatrarājasaṃkusumitābhijña! If there is anyone who sets forth and wishes to attain highest. the noble.
. their wives and children. ponds. “If there is anyone who pays homage to all the buddhas. Just as those who have entered the stream of the teaching (srota-āpannas). saying: “What do you think about this? Is Bodhisattva Sarvarūpasaṃdarśana someone unknown to you? He is none other than this Bodhisattva Bhaiṣajyarāja. great bodhisattvas. those who are never to return (anāgāmins). in the same way this sutra destroys the darkness of erring thought. Black Mountain. and the ten jeweled mountains—this Lotus Sutra is the greatest of the sutras. pratyekabuddhas. this sutra is the noblest of all the sutras. this sutra is the King of Sutras. Just as Śakra is the king of the thirtythree devas. complete enlightenment. or the mountains. the merit of this person will not be equal to the surpassing merit of one who receives and holds to even a single verse consisting of four lines of the Lotus Sutra. Just as Great Brahma is the father of all the sentient beings. arhats. and those in whom the thought of enlightenment has awakened. Just as Mount Sumeru is the greatest of mountains—greater than Earth Mountain. those who have more to learn and those who do not. in the same way this sutra is the father of all the wise. this Lotus Sutra is the most illuminating of the thousands of koṭis of sutras. and arhats by ﬁlling the great manifold cosmos with the seven precious treasures. this Lotus Sutra is the most profound of the sutras taught by the Tathāgatas. he should pay homage to the stupas of the Buddha by burning either a ﬁnger or a toe. bodhisattvas. or śrāvakas.The Lotus Sutra
The Buddha addressed Bodhisattva Nakṣatrarājasaṃkusumitābhijña. Just as the moon is the greatest among all the stars. Mount Cakravāḍa. He is superior to those who pay homage by giving their countries and cities. and many other rare treasures. in the same way this is the best of all the sutras taught by all the Tathāgatas. “O Nakṣatrarājasaṃkusumitābhijña! Just as the ocean is the greatest of streams and rivers and of all waters. Just as the sun destroys darkness. forests. and pratyekabuddhas are the best of all the common people. Just as the noble emperor is the best of all the kings. Mount Mahācakravāḍa.
as a king for the people. “O Nakṣatrarājasaṃkusumitābhijña! This sutra saves all sentient beings. anger. their merit will be limitless even if it is measured through the Buddha’s wisdom. just as a clear. she will immediately reach the dwelling of the Buddha Amitāyus in the Sukhāvatī world. Just as the Buddha is the King of the Dharma. In the same way. by arrogance or jealousy. equal in number to the sands of seventy-two million
. as a physician for the sick. as the sea for traders. that person’s merit will also be immeasurable. This sutra greatly beneﬁts all sentient beings and brings their aspirations to fulﬁllment. “O Nakṣatrarājasaṃkusumitābhijña! If there is anyone who hears this chapter ‘Ancient Accounts of Bodhisattva Bhaiṣajyarāja. After attaining this acceptance. perfumes. canopies. clothes. this Lotus Sutra frees sentient beings from every suffering. and will be born on a jeweled seat in a lotus ﬂower. sumanas. cool pond satisﬁes the thirsty. pāṭala. this sutra is the King of Sutras. he will see all the Buddha Tathāgatas. This sutra makes all sentient beings free from suffering. and a torch for those in darkness. as a lamp for the gloom. vārṣika. this sutra is the best of all sutras. and navamālikā trees. oil lamps. copies it. as a mother for her children. surrounded by great bodhisattvas. fragrant ointments. scented powders.Chapter XXIII
“Those who hold to this sutra are the best of all sentient beings. as a treasure for the poor. If there is anyone who copies it and pays it tribute with ﬂowers. banners. fragrant oil lamps. necklaces. as a boat for the traveler. and with this pure eye faculty. or moves others to copy it. Never again troubled by the [three poisons] of greed. If there is any woman ﬁve hundred years after the parinirvāṇa of the Tathāgata who hears this sutra and practices according to the teaching. The bodhisattvas are the best of all śrāvakas and pratyekabuddhas. or ignorance. as a caravan leader for merchants. as clothes for the naked. his faculty of sight will be pure. various kinds of ghee lamps. all the pains and bonds of illness and of birth and death. as a ﬁre satisﬁes those suffering from cold. he will attain the bodhisattva’s transcendent powers and the acceptance of the nonorigination of all dharmas. In the same way. lamps of oil made from campaka.’ they will attain immeasurable and limitless merit. burning incense. If there is anyone who hears this Lotus Sutra.’ she will never be reborn with a female body. If there is any woman who hears and holds to this chapter ‘Ancient Accounts of Bodhisattva Bhaiṣajyarāja.
and bodhisattvas can never equal yours. and he will neither die nor grow old. The merit you have obtained is immeasurable and limitless. You must not give Māra and his men. and contemplated this sutra from the teachings of the Buddha Śākyamuni and taught it to others. If there is anyone who hears this chapter ‘Ancient Accounts of Bodhisattva Bhaiṣajyarāja. With the exception of the Tathāgata. nāgas. O Nakṣatrarājasaṃkusumitābhijña! You should protect this sutra with your transcendent power. “O Nakṣatrarājasaṃkusumitābhijña! Such is the power of the merit and wisdom that this bodhisattva has perfected. O son of a virtuous family! Hundreds of thousands of buddhas together protect you with their transcendent powers. For this reason. and kumbhāṇḍa demons any chance of destroying it. in his present life he will always exhale the fragrance of blue lotus ﬂowers from his mouth and will always emit the fragrance of the sandalwood on Mount Oxhead from his pores. pratyekabuddhas. The beneﬁts of the qualities he has obtained are just as mentioned above. You have already conquered the armies of birth and death. After scattering them. O Nakṣatrarājasaṃkusumitābhijña. You have already destroyed the māras. Even thousands of buddhas cannot give a complete description of your merit. Even water cannot wash it away. saying: Splendid! Splendid! Son of a virtuous family! You have preserved. the wisdom and meditation of all śrāvakas.’ During the period of ﬁve hundred years after my parinirvāṇa you must spread it far and wide in Jambudvīpa and not allow it to be destroyed. or the devas.’ rejoices in it. At that time all the buddhas will praise him from afar. Even ﬁre cannot burn it. you should think like this:
. There is no one equal to you among the devas and humans of the entire world. yakṣas. his illness will disappear. you should scatter blue lotus ﬂowers full of scented powder on him. Why is this? Because this sutra is good medicine for the ills of the people of Jambudvīpa. I will entrust you with this chapter ‘Ancient Accounts of Bodhisattva Bhaiṣajyarāja. You have defeated all enemies.The Lotus Sutra
koṭis of nayutas of Ganges Rivers. recited. and praises it well. If there is any sick person who hears this sutra. O Nakṣatrarājasaṃkusumitābhijña! If you see anyone who holds to this sutra.
beat the drum of the great Dharma.” When this chapter. eighty-four thousand bodhisattvas attained the dhāraṇī of understanding the speech of all sentient beings. “Therefore. The Tathāgata Prabhūtaratna in the jeweled stupa praised Bodhisattva Nakṣatrarājasaṃkusumitābhijña. saying: “Splendid! Splendid! O Nakṣatrarājasaṃkusumitābhijña! You have attained marvelous merit.”
. illness. the thought of respect should awaken in them. and death. sitting on the grass-covered terrace of enlightenment. He will blow the conch of the Dharma. for you have questioned the Buddha Śākyamuni about these things and beneﬁted all of the immeasurable numbers of sentient beings. “Ancient Accounts of Bodhisattva Bhaiṣajyarāja.” was being taught. if those seeking the buddha path see those who hold to this sutra. and ferry all sentient beings across the ocean of old age.Chapter XXIII
This man will before long destroy the army of Māra.
saddharmapuṇḍarīka. sarvapuṇyasamuccaya. He attained the samādhis called dhvajāgrakeyūra. Beyond this number of worlds was the buddha world called Vairocanaraśmipratimaṇḍitā. vyūharāja. Bodhisattva
. thus illuminating all the buddha worlds in the east equal to the sands of one hundred and eight myriads of koṭis of nayutas of Ganges Rivers. as well as Bodhisattva Bhaiṣajyarāja. Perfect in Knowledge and Conduct. in the buddha world of Vairocanaraśmipratimaṇḍitā there was a bodhisattva whose name was Gadgadasvara (Wonderful Voice). and sūryāvarta. Unsurpassed. Teacher of Devas and Humans. nakṣatrarājavikrīḍita. As the light of the Buddha Śākyamuni illuminated his body. Well-Departed. and accomplished complete and profound wisdom. apkṛtsna. anilambha. Buddha. innumerable bodhisattvas. he addressed the Buddha Kamaladalavimalanakṣatrarājasaṃkusumitābhijña.Chapter XXIV
Thereupon. In that world was the buddha named Kamaladalavimalanakṣatrarājasaṃkusumitābhijña. the Buddha Śākyamuni emitted a ray of light from his topknot (uṣṇīṣa). sarvarutakauśalya. Having planted many roots of good merit over a long period. Bhagavat. He thus attained great samādhis equal in number to the sands of hundreds of thousands of myriads of koṭis of Ganges Rivers. and also from the tuft of white hair between his eyebrows (ūrṇā). approach the Buddha Śākyamuni in homage and reverence. vimalagarbha. jñānolkā. a Tathāgata. The ray of light emitted from the tuft of white hair between the eyebrows of Śākyamuni Buddha illuminated that entire world. Completely Enlightened. and he expounded his teaching for them. vimalaprabhāsa. ṛddhivikrīḍita. the Prince of the Dharma. Knower of the World. prasādavatī. He was respectfully surrounded by a great assembly of countless. jñānamudrā. vimaladatta. Arhat. At that time. and see Bodhisattva Mañjuśrī. he paid homage to and closely attended immeasurable hundreds of thousands of myriads of koṭis of buddhas. the mark of a great person. Tamer of Humans. saying: “O Bhagavat! I shall go to the sahā world.
and Bodhisattva Bhaiṣajyasamudgata. Bodhisattva Nakṣatrarājasaṃkusumitābhijña. and what merits has he practiced to attain his great transcendent powers? What kind of samādhi has he practiced? I entreat you to
. On seeing these lotus ﬂowers. The stems were made of Jambūnāda gold. your body is forty-two thousand yojanas tall. and calyces of ruby.” Then the Buddha Kamaladalavimalanakṣatrarājasaṃkusumitābhijña addressed Bodhisattva Gadgadasvara. Yet.The Lotus Sutra
Pradānaśūra. saying: “You must not despise that world nor think it inferior. wishing to make offerings and to hear the Lotus Sutra. O son of a virtuous family! The land of that sahā world is uneven and irregular and is ﬁlled with mud. entered samādhi. saying: “O Bhagavat! Why has this marvel appeared? There are a great many millions of lotus ﬂowers. when you go there you must not despise that country nor think the Buddha. leaves of silver. pistils of diamond. and the calyces of ruby. the leaves of silver. He approaches me in homage and reverence. Bodhisattva Viśiṣṭacāritra. and my body is six million eight hundred thousand yojanas tall. Through the power of the samādhi he caused eighty-four thousand jeweled lotus ﬂowers to appear on Mount Gṛdhrakūṭa. whose stems are made of Jambūnāda gold. By contrast. together with eighty-four thousand bodhisattvas as his retinue. or the world itself inferior. stones.” At that time Bodhisattva Gadgadasvara.” Mañjuśrī asked the Buddha. Your body is perfect in its bearing and illuminated most beautifully with hundreds of millions of merits. addressed the Buddha. The Buddha is short of body.” The Buddha Śākyamuni answered Mañjuśrī. Bodhisattva Mañjuśrī. and the adornment of the qualities and wisdom of the Tathāgata. not far from the seat of the Dharma. and ﬁlth. Bodhisattva Vyūharāja. as are the bodhisattvas. the Prince of the Dharma. saying: “O Bhagavat! What roots of good merit has he planted. saying: “O Bhagavat! I am now going to the sahā world through the power of the Tathāgata. mountains.” The Bodhisattva Gadgadasvara addressed the Buddha. saying: “The Bodhisattva Gadgadasvara wishes to come to this sahā world from the buddha world called Kamaladalavimalanakṣatrarājasaṃkusumitābhijña. the carefree play of the transcendent powers of the Tathāgata. the pistils of diamond. without rising from his seat or moving his body. bodhisattvas.
saying: “The Tathāgata Prabhūtaratna. Even if hundreds of thousands of myriads of moons were gathered together they would not exceed the beauty of his countenance.Chapter XXIV
tell us the name of this samādhi. Having entered the seven-jeweled platform and ascended into the air. appearance. We wish to practice it with diligence. the land quaked in six ways. he ﬂew above the earth at a height of seven tāla trees. and manner of this bodhisattva. I entreat you. foolishness. Surrounded by respectful bodhisattvas. adorned with immeasurable hundreds of thousands of merits. size. He came before the Buddha Śākyamuni with a necklace worth hundreds of thousands in his hand and bowed until his forehead reached the Buddha’s feet. and pride? Are they mindful of their parents? Do they respect śrāmaṇas? Do they not have false views or erring thoughts? Do they control the desires of their ﬁve senses? O Bhagavat! Do the sentient beings conquer māras? Has the Tathāgata
. saying: “O Bhagavat! The Buddha Kamaladalavimalanakṣatrarājasaṃkusumitābhijña inquires of the Bhagavat: Are you without illness or pain? Is your daily life pleasant? Are you at ease in practice? Is the world around you harmonious? Are your worldly affairs bearable? Is it easy to save sentient beings? Are they not ﬁlled with greed. the Prince of the Dharma. The eyes of this bodhisattva were as large as blue lotus leaves. His body was pure gold in color. he arrived at Mount Gṛdhrakūṭa in this sahā world and descended from the seven-jeweled terrace. radiant with virtuous dignity.” At that time the Buddha Prabhūtaratna addressed that bodhisattva. wishes to see you. the Buddha Śākyamuni spoke to Mañjuśrī.” Thereupon Bodhisattva Gadgadasvara disappeared from his world and arrived together with eighty-four thousand bodhisattvas. seven-jeweled lotus ﬂowers rained everywhere. to use your transcendent powers and let us see the appearance of that bodhisattva. and brilliantly illuminated like the adamantine body of the god Nārāyaṇa. avarice. anger.” Then. and hundreds of thousands of heavenly musical instruments sounded spontaneously without being played. In the worlds through which he passed. who long ago entered parinirvāṇa. O Bhagavat. He presented the necklace to the Buddha. saying: “Come. will manifest the signs for you. O son of a virtuous family! Mañjuśrī. By practicing this samādhi we wish to see the shape.
the Buddha Prabhūtaratna addressed Gadgadasvara. saying: “Are you at ease and without pain? O Bhagavat! Will your life be long and endured with patience? I now wish to see the body of the Buddha Prabhūtaratna. Sometimes he has appeared in the form of Brahma.” At that time the Buddha Śākyamuni said to the Buddha Prabhūtaratna: “This Bodhisattva Gadgadasvara wants to see you. His world was called Sarvarūpasaṃdarśana and the kalpa was called Priyadarśana. I entreat you. and what merits has he practiced to attain these transcendent powers?” The Buddha answered Bodhisattva Padmaśrī. As a result of his deeds he was born in the world of the Buddha Kamaladalavimalanakṣatrarājasaṃkusumitābhijña and has attained his transcendent powers.” Then. he inquired of the Tathāgata Prabhūtaratna. O Bhagavat. and have come here in order to see Mañjuśrī and others. saying: “O Bhagavat! What roots of good merit has this Bodhisattva Gadgadasvara planted. to manifest and show it to me. For a period of twelve thousand years Bodhisattva Gadgadasvara paid homage to the Buddha Meghadundubhisvararāja with a hundred thousand kinds of music and eighty-four thousand seven-jeweled bowls. someone unknown? Bodhisattva Mahāsattva Gadgadasvara here present is one and the same. O Padmaśrī! Having closely and respectfully attended innumerable buddhas and planted roots of good merit over a long time. Sometimes he has appeared in
. O Padmaśrī! What do you think about this? Is Bodhisattva Gadgadasvara. however. Sometimes he has appeared in the form of Śakra. who paid homage to the Buddha Meghadundubhisvararāja with music and jeweled vessels. He has thus taught this sutra in many places for the sake of the sentient beings. saying: “Splendid! Splendid! You have paid homage to the Buddha Śākyamuni and heard the Lotus Sutra. a Tathāgata. Completely Enlightened. saying: “In the past there was the Buddha called Meghadundubhisvararāja. Arhat. O Padmaśrī! You think that the body of Bodhisattva Gadgadasvara exists only here. this Bodhisattva Gadgadasvara met hundreds of thousands of myriads of koṭis of nayutas of buddhas equal in number to the sands of the Ganges River.” Thereupon Bodhisattva Padmaśrī addressed the Buddha.The Lotus Sutra
Prabhūtaratna sitting in the seven-jeweled stupa long after his parinirvāṇa come here to hear the Dharma? Furthermore. this bodhisattva manifests himself in various bodies.
asura. kiṃnara. Sometimes he has appeared in the form of the wife of a brahman. garuḍa. Sometimes he has appeared in the form of the wife of a wealthy man or a householder. Sometimes he has appeared in the form of a state official. or mahoraga. Sometimes he has appeared in the form of a householder. This bodhisattva illuminates the sahā world with his great wisdom and causes every sentient being to attain what should be known. O Padmaśrī! Bodhisattva Mahāsattva
. yakṣa. Sometimes he has appeared in the form of a noble emperor. Sometimes he has transformed himself into a female in royal harems and taught this sutra. Sometimes he has appeared in the form of a minor king. Sometimes he has appeared in the form of a human. nāga. hungry ghosts. Sometimes he has appeared in the form of a monk. Sometimes he has appeared in the form of a brahman. Sometimes he has appeared in the form of Vaiśravaṇa. If he is able to save them in the form of a pratyekabuddha. nun. animals. Sometimes he has appeared in the form of Maheśvara. Thus he transforms himself in various ways according to the capacities of those who are to be saved. Sometimes he has appeared in the form of the great commander of the devas. and those in difficult circumstances. If he is able to save them by means of parinirvāṇa. or laywoman. he teaches the Dharma by changing himself into the form of a buddha. If he is able to save them in the form of a buddha. This Bodhisattva Gadgadasvara has transformed himself into various forms and taught this sutra for the sake of all sentient beings. he teaches the Dharma by changing himself into the form of a pratyekabuddha. he manifests parinirvāṇa to them. nor his power of transformation or his wisdom. which are equal in number to the sands of the Ganges River. Nevertheless. layman. Sometimes he has appeared in the form of the wife of a state official. or a nonhuman such as a deva. he teaches the Dharma by changing himself into the form of a śrāvaka. his transcendent power has never decreased. If he is able to save them in the form of a bodhisattva. O Padmaśrī! This Bodhisattva Gadgadasvara saves all sentient beings in the sahā world.Chapter XXIV
the form of Īśvara. Sometimes he has appeared in the form of a boy or a girl. “In this way he has expounded this sutra and saved those in the states of being of hell-dwellers. he teaches the Dharma by changing himself into the form of a bodhisattva. If he is able to save them in the form of a śrāvaka. Sometimes he has appeared in the form of a wealthy man. gandharva. He does exactly the same in all the worlds of the ten directions.
Then Bodhisattva Mahāsattva Gadgadasvara paid homage to the Buddha Śākyamuni and the stupa of the Buddha Prabhūtaratna and returned to his own world. surrounded by eighty-four thousand bodhisattvas. saying: “O Bhagavat! Deep are the roots of good merit that this Bodhisattva Gadgadasvara has planted! O Bhagavat! In what samādhi did this bodhisattva dwell. “The Coming and Going of Bodhisattva Gadgadasvara.” When this chapter. Bodhisattva Padmaśrī addressed the Buddha. Those worlds through which he traveled quaked in six ways and it rained jeweled lotus ﬂowers.” was being taught. I paid homage to them and made them offerings. Bodhisattva Bhaiṣajyarāja. and bring sentient beings to the path?” The Buddha answered Bodhisattva Padmaśrī.” Thereupon. forty-two thousand sons of the devas attained the acceptance of the nonorigination of all dharmas. and Bodhisattva Pradānaśūra.” was taught. saying: “O son of a virtuous family! That samādhi was called sarvarūpasaṃdarśana. Having seen the Buddha Śākyamuni and the stupa of the Buddha Prabhūtaratna. Dwelling in this samādhi.The Lotus Sutra
Gadgadasvara has achieved his transcendent powers and the power of wisdom in just such a manner. the Prince of the Dharma. Bodhisattva Gadgadasvara has beneﬁted innumerable sentient beings in this way. Bodhisattva Vīryabalavegaprāpta.” When this chapter “Bodhisattva Gadgadasvara. such that he was able to appear in various places in this way. he approached the Buddha Kamaladalavimalanakṣatrarājasaṃkusumitābhijña.
. Innumerable bodhisattvas in this sahā world also attained this samādhi and dhāraṇī. I caused these eighty-four thousand bodhisattvas to attain the samādhi called sarvarūpasaṃdarśana. and Bodhisattva Padmaśrī attained the saddharmapuṇḍarīka samādhi. Having returned to his own world. those eighty-four thousand people who had come with Bodhisattva Gadgadasvara attained the samādhi called sarvarūpasaṃdarśana. Having seen Bodhisattva Mañjuśrī. and said to him: “O Bhagavat! I have been to the sahā world and beneﬁted the sentient beings. Hundreds of thousands of myriads of koṭis of variegated music was heard.
There are hundreds of thousands of myriads of koṭis of sentient beings who enter the great ocean to seek such treasures as gold. those demons’ evil eyes will be unable to see them. silver. Bodhisattva Avalokiteśvara will immediately perceive their voices and free them from their suffering. If they were adrift on the great waters. If the yakṣas and rākṣasas ﬁlling the great manifold cosmos come with the intent to afﬂict the people but hear them chanting. agate.Chapter XXV
The Gateway to Every Direction [Manifested by Bodhisattva Avalokiteśvara]
Thereupon arising from his seat with his right shoulder bared. the ﬁre would not be able to burn them. mother-of-pearl. and pearl. Even if those who hold to the name of Bodhisattva Avalokiteśvara were to enter a great ﬁre. Bodhisattva Akṣayamati faced the Buddha with his palms pressed together. by chanting his name they would reach the shallows. and spoke thus to him: “O Bhagavat! For what reason is Bodhisattva Avalokiteśvara (Hearer of the Sounds of the World) called Avalokiteśvara?” The Buddha answered Bodhisattva Akṣayamati. so how could they possibly hurt them?
. they would all become free from the danger of those rākṣasa demons if there were even a single person among them who chanted the name of Bodhisattva Avalokiteśvara. the sticks and swords will immediately be broken into pieces and he will be delivered. Even if a cyclone were to blow the ship of one of these toward the land of rākṣasa demons. For this reason he is called Avalokiteśvara. amber. “If anyone who is about to be beaten chants the name of Bodhisattva Avalokiteśvara. lapis lazuli. saying: “O son of a virtuous family! If innumerable hundreds of thousands of myriads of koṭis of sentient beings who experience suffering hear of Bodhisattva Avalokiteśvara and wholeheartedly chant his name. coral. because of this bodhisattva’s transcendent power.
This bodhisattva bestows fearlessness upon sentient beings. O Akṣayamati! The transcendent power of Bodhisattva Mahāsattva Avalokiteśvara is as great and mighty as this. If you chant his name. they will become free from their confusion. If there are any sentient beings who often become angry. “If any woman wanting to have a baby boy pays homage and makes offerings to Bodhisattva Avalokiteśvara. If she wants to have a baby girl. For this reason sentient beings should always turn their thoughts to him. if they contemplate Bodhisattva Avalokiteśvara with respect. O Akṣayamati! What do you think of someone who holds to the names of the
. If there are any sentient beings who are greatly confused. they will become free from these desires. if there be a single person who says: O sons of a virtuous family! Do not fear! You should wholeheartedly chant the name of Bodhisattva Avalokiteśvara. “Now. she will bear a beautiful and handsome baby girl who has planted roots of good merit and will have the love of sentient beings. if they contemplate Bodhisattva Avalokiteśvara with respect. carrying precious treasures in a great manifold cosmos ﬁlled with evil robbers. O Akṣayamati! Thus Bodhisattva Avalokiteśvara greatly beneﬁts sentient beings through his transcendent power. whether guilty or innocent. When a caravan leader travels on a dangerous road together with his fellow merchants. she will bear a baby boy endowed with good merit and wisdom.The Lotus Sutra
“If anyone. the caravan will immediately gain deliverance. saying: Homage to Bodhisattva Avalokiteśvara!
“Then. the merit they achieve will never be in vain. is bound with fetters or chains. and those who have been bound will become free by chanting the name of Bodhisattva Avalokiteśvara. For this reason sentient beings should hold to the name of Bodhisattva Avalokiteśvara. “If there are any sentient beings who are greatly subject to sensual desires. they will become free from anger. by chanting his name. if they contemplate Bodhisattva Avalokiteśvara with respect. you will be free from these evil robbers. such bonds will be broken into pieces. if those merchants chant loudly in unison. O Akṣayamati! Such are the transcendent powers of Bodhisattva Avalokiteśvara that if any sentient being reverently respects him.
To those who are to be saved by the form of Śakra. saying: “O Bhagavat! How does Bodhisattva Avalokiteśvara wander through this sahā world? How does he teach the Dharma for the sake of sentient beings? What of his power of skillful means?” The Buddha said to Bodhisattva Akṣayamati: “O son of a virtuous family! If there is any land where sentient beings are to be saved by the form of a buddha. O Akṣayamati! Those who hold to the name of Bodhisattva Avalokiteśvara will attain such beneﬁts of immeasurable and limitless merit. To those who are to be saved by the form of the great commander of the devas. and medicine. he teaches the Dharma by changing himself into the form of a śrāvaka. he teaches the Dharma by changing himself into the form of Śakra. he teaches the Dharma by changing himself into the form of the great commander of the devas. To those who are to be saved by the form of Īśvara.Chapter XXV
bodhisattvas equal in number to the sands of sixty-two koṭis of Ganges Rivers and pays homage to them with drink and food. he teaches the Dharma by changing himself into the form of Vaiśravaṇa. Bodhisattva Avalokiteśvara teaches the Dharma by changing himself into the form of a buddha. he teaches the Dharma by changing himself into the form of Brahma. clothes. To those who are to be saved by the form of Brahma. bedding.” The Bodhisattva Akṣayamati addressed the Buddha. To those who are to be saved by the form of a pratyekabuddha. he teaches the Dharma by changing himself into the form of Īśvara. To those who are to be saved by the form of a minor king. he teaches the Dharma by changing himself into the form of a minor king. To those who are to be saved by the form of a śrāvaka. saying: “O Bhagavat! It is great. it will never be extinguished after hundreds of thousands of myriads of koṭis of kalpas. he teaches the Dharma by changing himself into the form of a pratyekabuddha. the merit of these two people will be equal and the same. he teaches the Dharma by changing himself into the form of Maheśvara. To those who are to be saved by the form of a wealthy man. To those who are to be saved by the form of Vaiśravaṇa. he teaches the Dharma by changing himself into the form of
. To those who are to be saved in the form of Maheśvara.” The Buddha said: “If there is anyone who holds to the name of Bodhisattva Avalokiteśvara and anyone who pays homage to him and makes offerings even for a moment. Is the merit of this son or daughter of a virtuous family great or not?” Akṣayamati answered.
he teaches the Dharma by changing himself into any of these forms. gave it to him.”
. This Bodhisattva Avalokiteśvara bestows fearlessness in times of fearful calamity. nun. he teaches the Dharma by changing himself into the form of a householder. garuḍa. kiṃnara. asura. layman. gandharvas. he teaches the Dharma by changing himself into the form of Vajrapāṇi. and mahoragas. To those who are to be saved by the form of a monk. saying: “I entreat you to accept this necklace out of pity for us. he teaches the Dharma by changing himself into the form of a monk. and said: “I entreat you to accept this rare-jeweled necklace for the Dharma. asuras. “O Akṣayamati! This Bodhisattva Avalokiteśvara displays such qualities. gandharva.” He then took from his neck a many-jeweled necklace worth hundreds of thousands of gold coins. yakṣas. For this reason you should wholeheartedly pay homage to Bodhisattva Avalokiteśvara. To those who are to be saved by the form of a human or of a nonhuman such as a deva. or laywoman. layman.” Then the Buddha said to Bodhisattva Avalokiteśvara: “You should accept this necklace out of pity for such humans and nonhumans as this Bodhisattva Akṣayamati. For this reason everybody in this sahā world calls him Abhayaṃdada (Giver of Fearlessness). the fourfold assembly. To those who are to be saved by the form of Vajrapāṇi. he teaches the Dharma by changing himself into the form of such a wife. The Bodhisattva Akṣayamati addressed the Buddha. or mahoraga. saying: “O Bhagavat! I shall now pay homage to Bodhisattva Avalokiteśvara.” At that time Bodhisattva Avalokiteśvara did not dare to receive it. he teaches the Dharma by changing himself into the form of a brahman.The Lotus Sutra
a wealthy man. garuḍas. nāgas. wanders through many lands in various forms. he teaches the Dharma by changing himself into the form of a state official. and saves sentient beings. or a brahman. nun. nāga. To those who are to be saved by the form of a householder. kiṃnaras. To those who are to be saved by the form of a boy or a girl. yakṣa. a state official. To those who are to be saved by the form of a wife of either a wealthy man. To those who are to be saved by the form of a state official. he teaches the Dharma by changing himself into the form of a boy or a girl. or laywoman. a householder. devas. Akṣayamati addressed Bodhisattva Avalokiteśvara. To those who are to be saved by the form of a brahman.
Bodhisattva Akṣayamati asked a question in verse. He then divided it into two parts and gave one part to the Buddha Śākyamuni and the other part to the stupa of the Buddha Prabhūtaratna. nonhumans. Your life will not be in vain. endowed with excellent marks! I now wish to ask you about him once again: For what reason is the heir of the Buddha Named Avalokiteśvara? The Bhagavat. If you contemplate the power of Avalokiteśvara. devas.Chapter XXV
The Bodhisattva Avalokiteśvara accepted the necklace out of pity for the fourfold assembly.” Thereupon. and demons. I will now explain it to you in brief: If you hear his name and see his body. If you contemplate the power of Avalokiteśvara. And you will extinguish all suffering. endowed with excellent marks. humans.
. If you drift upon the great ocean and meet danger From dragons. And contemplate him in thought. The ﬁrepit will change into a pond. He made a great. You will not be swallowed by the waves. pure vow. answered Akṣayamati in verse: Listen to the practices of Avalokiteśvara. ﬁsh. saying: O Bhagavat. “O Akṣayamati! With such inherent transcendent powers Bodhisattva Avalokiteśvara wanders throughout the sahā world. Which have their application to all! His vow is deep like the ocean And his kalpa is of inconceivable length. If anyone wants to hurt you And pushes you into a great ﬁrepit. nāgas. and the rest. After having attended Many thousands of koṭis of buddhas.
If any evil one chases you And pushes you from Mount Diamond. If you contemplate the power of Avalokiteśvara. These ills will return and afﬂict their authors. If you suffer under the punishment of a king And your life is to be ended by execution. or demons. If you contemplate the power of Avalokiteśvara. If you contemplate the power of Avalokiteśvara. If you are surrounded by evil animals Whose teeth and claws are fearfully sharp. If you contemplate the power of Avalokiteśvara. snakes.
. If you contemplate the power of Avalokiteśvara. vipers. They will not dare to hurt you. If you contemplate the power of Avalokiteśvara. If you contemplate the power of Avalokiteśvara. If there are lizards. If evil robbers surround you Each with a sword and the intent to harm. You will stay suspended in the air like the sun. Poisonous dragons. If you contemplate the power of Avalokiteśvara. They will run away swiftly And to an immeasurable distance.The Lotus Sutra
If you are on the peak of Sumeru And are pushed by somebody. Your hands and feet fettered. The thought of mercy will awaken in them. If you meet evil rākṣasas. They will disappear and you will be released. Whose breath is poisonous like a ﬂaming smoke. If you are imprisoned with a neck chain. If anyone wants to hurt your body With a curse or poison. The sword will be immediately broken into pieces. Not even a single hair will be hurt. or scorpions.
In a dispute before judges. Which pours the Dharma rain of immortality And extinguishes the ﬂame of desires. The wonderful power of the wisdom of Avalokiteśvara Can relieve the suffering of the world. A ﬂame that withstands the winds of calamity. and death Will gradually be extinguished. Endowed with transcendent powers And having fully mastered wisdom and skillful means. and a great rain pours out of the clouds. and animals. hungry ghosts. old age. If sentient beings are in great adversity. Should be ever longed for and looked up to. If you contemplate the power of Avalokiteśvara. Hail falls. He brilliantly illuminates the entire world. And immeasurable pain afﬂicts them. A sun of wisdom that destroys the darkness.
. He who perceives the world with truth. illness. the essence of which is compassion. The suffering of those in the troubled states of being: Hell-dwellers. If you contemplate the power of Avalokiteśvara. And with benevolence and compassion. His will. And vast knowledge. Shakes like thunder.Chapter XXV
If you contemplate the power of Avalokiteśvara. There is no place where he will not manifest himself. lightning ﬂashes. He is a spotless pure ray of light. They will turn away swiftly at the sound of your voice. If thunder resounds. Or fearful in the midst of battle. In all the worlds of the ten directions. And the suffering of birth. They will disappear immediately. And the mind of mercy Is like a beautiful overspreading cloud. purity.
A voice unsurpassed in this world.The Lotus Sutra
All enemies will ﬂee away.” the thought of incomparable highest. even for a moment. a voice like the rolling tide. went before the Buddha and said to him: “O Bhagavat! If there are any sentient beings who hear of this chapter. He is endowed with every quality.’ and these effortless deeds. For this reason you should always contemplate him. Sees the sentient beings with his benevolent eyes. You should have no doubt. And his ocean of merit is immeasurable. The voice of one who perceives the world. “The Gateway to Every Direction. the manifestation of the gateway to all directions. He has a wondrous voice. For this reason you should pay him homage. At that time Bodhisattva Dharaṇiṃdhara arose from his seat. complete enlightenment awoke in eighty-four thousand sentient beings in the assembly.
. ‘Bodhisattva Avalokiteśvara. A voice like Brahma’s. The pure seer Avalokiteśvara will be a refuge When suffering distress or the misery of death. know that their merit will not be little!” When the Buddha taught the chapter. and the transcendent powers.
Bodhisattva Bhaiṣajyarāja faced the Buddha with his palms pressed together.”
. saying: “O Bhagavat! I will now give the dhāraṇīs to the expounders of the Dharma and protect them.Chapter XXVI
Thereupon. how much merit will he or she attain?” Then the Buddha addressed Bhaiṣajyarāja. Bodhisattva Bhaiṣajyarāja addressed the Buddha. and copies it. what do you think? Will the merit he or she attains be great or not?” He answered: “It will be great. O Bhagavat!” The Buddha said: “If any son or daughter of a virtuous family preserves a verse of four lines of this sutra. understands the meaning. saying: “If there is any son or daughter of a virtuous family who pays homage to buddhas numbering as many as the sands of eight hundred myriads of koṭis of nayutas of Ganges Rivers. is versed in it.” Thereupon. rising from his seat with his right shoulder bared. and spoke to him. recites it. his or her merit will be very great. “O Bhagavat! This mantra-dhāraṇī was spoken by buddhas equal in number to the sands of sixty-two koṭis of Ganges Rivers. Anyone who attacks or slanders an expounder of the Dharma also attacks or slanders these buddhas.” He then recited a dhāraṇī: Anye manye mane mamane citte carite same samitā viśānte mukte muktatame same avisame samasame jaye kṣaye akṣaye akṣiṇe śānte samite dhāraṇi ālokabhāṣe pratyavekṣaṇi nidhiru abhyantaranirviṣte abhyantarapāriśuddhi mutkule araḍe paraḍe sukāṇkṣi asamasame buddhavilokite dharmaparikśite saṃgha-nirghoṣanirghoṇi bhayābhayaviśodhani mantre mantrākṣayate rute rutakauśalye akṣaye akṣayavanatāye vakkule valoḍa amanyanatāye. saying: “O Bhagavat! If there is any son or daughter of a virtuous family who preserves the Lotus Sutra and recites it. or practices what it teaches.
” He then recited a dhāraṇī.” In the presence of the Buddha he taught a dhāraṇī. pūtana.” At that time the devarāja Dhṛtarāṣṭra was present in the assembly. saying: “Splendid! Splendid! O Bhaiṣajyarāja! Out of compassion you have taught this dhāraṇī in order to protect the expounders of the Dharma. It will greatly beneﬁt all sentient beings. I will also protect those who hold to this sutra.” Thereupon. addressed the Buddha. If expounders of the Dharma attain this dhāraṇī. saying: Agaṇe gaṇe gauri gandhāri caṇḍāli mātaṅgi jaṅguli vrūsaṇi agasti. “O Bhagavat! With this mantra-dhāraṇī I protect the expounders of the Dharma.” Then Bodhisattva Pradānaśūra addressed the Buddha.” He then recited the dhāraṇī. saying: “O Bhagavat! With a mantra-dhāraṇī I will also protect those who hold to the Lotus Sutra. All heavy cares shall be banished for a hundred yojanas around. rākṣasa. saying: Aṭṭe naṭṭe vanaṭṭe anaḍe nāḍi kunaḍi. or hungry ghost will ever have a chance to strike at their weaknesses even if they try to do so. no yakṣa. respectfully surrounded by thousands of myriads of koṭis of nayutas of gandharvas. the devarāja Vaiśravaṇa. the Buddha Śākyamuni praised Bodhisattva Bhaiṣajyarāja. He came before the Buddha together with them and addressed the Buddha with his palms pressed together.The Lotus Sutra
Thereupon. saying: Jvale mahājvale ukke mukke aḍe aḍāvati nṛtye nṛtyāvati iṭṭini viṭṭini ciṭṭini nṛtyani nṛtyāvati. kṛtya. a world-protector. kumbhāṇḍa. Anyone who attacks or slanders an expounder of the Dharma also attacks or slanders these buddhas. saying: “O Bhagavat! I also will teach a dhāraṇī in order to protect anyone who recites and preserves the Lotus Sutra. “O Bhagavat! This mantra-dhāraṇī has been spoken by buddhas equal in number to the sands of the Ganges River and everyone has rejoiced in it. “O Bhagavat! This mantra-dhāraṇī was spoken by forty-two koṭis of
. saying: “O Bhagavat! I will also teach a dhāraṇī out of pity for sentient beings and in order to protect expounders of the Dharma.
Their names were Lambā. no apasmāraka. for four days or even up to seven days or at any time. Kūṭadantī. no hungry ghost. no rākṣasa. “At that time there were ten rākṣasīs. Consider the transgression of parricide. no one in the form of a maiden. “Let troubles come upon our heads rather than distress the expounders of the Dharma. and Sarvasattvojohārī.
. Of pressing sesame mixed with impurities.Chapter XXVI
buddhas. for two days.” They then recited a dhāraṇī in the presence of the Buddha. no one in the form of a man. for three days. Acalā. together with Hārītī and their children and retinues. in any of these forms shall cause them distress. Keśinī. no fever for one day. Kuntī. Those who try to strike at the expounders of the Dharma through their weaknesses shall never be able to do so. no pūtana. Of cheating people with scales. no omāraka. Mālādhāri. no one who may appear even in a dream. Puṣpadantī. And troubles one who expounds the Dharma. no skanda. Those who slander this expounder of the Dharma Shall suffer consequences such as these. Vilambā. saying: “O Bhagavat! We also want to protect those who recite and preserve the Lotus Sutra and rid them of their heavy cares. No yakṣa. no vetāla. saying: Iti me iti me iti me iti me iti me nime nime nime nime nime ruhe ruhe ruhe ruhe stuhe stuhe stuhe stuhe stuhe. came before the Buddha and addressed him in unison. no one in the form of a boy. These ten rākṣasīs. no manuṣyakṛtya. no kṛtya. Makuṭadantī.” They then spoke to the Buddha in verse. Anyone who attacks or slanders an expounder of the Dharma also attacks or slanders these buddhas. no yakṣakṛtya. no fever. no one in the form of a woman. saying: If anyone does not accept my dhāraṇī. His head will be split into seven pieces Just like a branch of the arjaka tree. Consider the transgression committed by Devadatta Who divided the sangha.
oil lamps. or by lighting ghee lamps. and practice this sutra. rid them of their weighty cares. How much more merit is there in protecting those who perfectly preserve and revere the sutra in various ways. scented powders. vārṣika. and drive out various poisons. such as by offering ﬂowers.” When this chapter. and cause them to live at ease.The Lotus Sutra
After having spoken these verses the rākṣasīs addressed the Buddha. fragrant oil lamps. banners. “Dhāraṇī. Your merit is immeasurable. and utpala ﬂowers! How much more merit is there in offering such things in hundreds to thousands of ways! O Kuntī! You and your retinues should protect the expounders of the Dharma in this way. burning incense. necklaces.
. canopies. recite. fragrant ointments.” The Buddha said to the rākṣasīs: “Splendid! Splendid! You protect those who preserve the name of the Lotus Sutra. lamps of oil made from sumanas.” was taught. perfumes. and music. sixty-eight thousand people attained the acceptance of the nonorigination of all dharmas. campaka. saying: “O Bhagavat! We also want to protect those who preserve.
We shall also go before him together with you. There was a king practicing the teaching of the Buddha. They were versed in the perfections of giving (dāna). and skillful means and compassion. They had two sons. His land was called Vairocanaraśmipratimaṇḍitā and the kalpa was named Priyadarśana. they were also versed in the bodhisattva samādhis of vimala. Thus we should all listen to him. to go before the Buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña. attend him. O mother.Chapter XXVII
Ancient Accounts of King Śubhavyūha
Thereupon. saying: “Once upon a time. taught this Lotus Sutra. saying: We entreat you. as well as the thirty-seven helpful ways to attain the Dharma. He was called Śubhavyūha. “Then the Buddha. and generosity. “Their mother answered the sons. good conduct (śīla). and wisdom. inconceivable. wisdom (prajñā). alaṃkāraśubha. perseverance (kṣānti). and the other Vimalanetra. there was a buddha named Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña. Arhat. meditation (dhyāna). vimalarūpa. effort (vīrya). immeasurable. At that time Prince Vimalagarbha and Prince Vimalanetra approached their mother and addressed her with their palms and ten ﬁngers pressed together. vimalanirbhāsa. joy. nakṣatrarājāditya. wanting to guide King Śubhavyūha. and out of compassion for sentient beings. One was named Vimalagarbha. merit. Completely Enlightened. limitless. the Buddha addressed the great assembly. and incalculable kalpas ago. benevolence. and mahātejogarbha. vimalabhāsa. and pay him homage. saying:
. and practiced the bodhisattva path for a long time. Furthermore. Why is this? Because this buddha teaches the Lotus Sutra amid the assembly of all the devas and humans. a Tathāgata. make offerings to him. and his consort was named Vimaladatta. These two sons were endowed with great transcendent power.
When their father saw the transcendent powers of his sons. causing water to ﬂow from their upper bodies and blowing ﬁre out of their lower bodies. “The mother replied to her sons. We are his pupils. his mind will certainly be puriﬁed. By showing various marvels like these. “Vimalagarbha and Vimalanetra said to their mother with their palms and ten ﬁngers pressed together: We are the children of the King of the Dharma. They walked. entering the earth as if it were water and walking on the water as though on the earth. saying: You should have compassion for your father and show him great miracles. out of their love for their father. he rejoiced a great deal at his unprecedented experience and addressed his sons with his palms pressed together. You should go to your father to ask him to come with us. they puriﬁed their father’s mind and caused him to believe them. and blowing ﬁre out of their upper bodies. saying: Who is your teacher? Whose pupils are you? “The two sons said: O great king! The Buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña is now sitting on the seat of the Dharma under the seven-jeweled bodhi tree and teaching the Lotus Sutra extensively to the assembly of all the devas and humans in this world. enlarging their bodies so that they ﬁlled the air. making them small and then enlarging them again. disappearing in midair and instantly reappearing on the earth. showed him various miracles. and slept in the air. “Thereafter the two sons jumped up into the air as high as seven tāla trees and.The Lotus Sutra
Your father follows heresies and is deeply attached to the teachings of the brahmans. “The father said to his sons:
. causing water to ﬂow from their lower bodies. sat. stood. He is our teacher. He will then allow us to go before the Buddha. If he sees them. although we were born in this house of wrong views.
Let me go with you! “Thereupon. the two sons descended from the air. “Their mother addressed them immediately. We have done the Buddha’s work for the sake of our father. saying: Our father believed us and the thought of highest. We entreat you to allow us To renounce household life. Why is this? Because it is difficult to meet a buddha. saying: I give my consent for you to renounce household life. It is also difficult to escape from adversity. to allow us to renounce household life and practice the bodhisattva path under the guidance of that buddha. wanting to elaborate on this meaning further. We entreat you. saying: We entreat you. We will learn by following this buddha. It is more difficult to meet a buddha Than to see uḍumbara ﬂowers.Chapter XXVII
I now also wish to see your teacher. For this reason our father and mother should
. O mother. Because of our profound merits accumulated in the past. “Then the two sons addressed their parents. complete enlightenment can now awaken in him. “At that time the two sons addressed the mother in verse. approached their mother. to allow us To renounce household life And to become śrāmaṇas! It is extremely difficult to meet buddhas. just as it is to see uḍumbara ﬂowers or for a one-eyed turtle to ﬁnd the hole in a ﬂoating piece of wood. saying: Splendid! O father and mother! We entreat you now to approach and meet the Buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña and pay homage to him. and addressed her with their palms pressed together. O mother. we were born to meet the Buddha-Dharma. What is the reason for this? It is because it is difficult to meet a buddha.
The Lotus Sutra
allow us to renounce household life. Bodhisattva Vimalanetra had already been versed in the saddharmapuṇḍarīka samādhi for a long time and Bodhisattva Vimalagarbha had also been versed in the sarvasattvapāpajahana samādhi for immeasurable hundreds of thousands of myriads of koṭis of kalpas. “Then King Śubhavyūha together with his subjects and retinue. “At that time the Buddha expounded and taught the Buddha-Dharma for the king’s sake. Why is this? Because it is difficult to meet buddhas and it is also difficult to obtain an opportunity for meeting them. “At that time eighty-four thousand women in the palace of King Śubhavyūha all became capable of preserving this Lotus Sutra. spread with hundreds of thousands of myriads of heavenly clothes. He will diligently practice the Dharma that aids those on the buddha path. His land will
. He will be called Śālendrarāja. Then King Śubhavyūha and his queen took off their pearl necklaces worth hundreds of thousands and scattered them over the Buddha. for he wanted all sentient beings to be separated from evil states of being. Then King Śubhavyūha thought: The Buddha’s form is marvelous. emitting great rays of light. and the two princes together with forty-two thousand people came before the Buddha at the same time. they bowed until their foreheads touched his feet. The consort of that king attained the sarvabuddhasaṃgīti samādhi and the secret treasure house of the buddhas was revealed to her. and given perfection by the most delicate countenance. then circled around him three times and sat to one side. The Buddha sat crosslegged upon it. and will become a buddha. most superior in dignity. “Thereupon the Buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña addressed the fourfold assembly. Queen Vimaladatta together with her servants and retinue. In the air they transformed into a four-pillared jeweled platform. On the platform was a great jeweled bed. In this way the two sons inspired their father through the power of their skillful means and caused him to have faith and pleasure in the Buddha-Dharma. saying: Do you see King Śubhavyūha standing with his palms pressed together in my presence? This king has become a monk in my Dharma. greatly beneﬁting and rejoicing him. Having approached the Buddha.
be called Vistīrṇavatī and the kalpa Abhyudgatarāja. “Then the Buddha Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña addressed King Śubhavyūha. saying: Exactly! Exactly! It is exactly as you have said. they enabled me to see the Bhagavat. saying: O Bhagavat! My two sons have done the Buddha’s work. caused sentient beings with false views to dwell in right views. and. two sons. If the sons and daughters of a virtuous family make good friends throughout many lives. and gladdening them. These two sons are my good friends. With this buddha Śālendrarāja will be innumerable bodhisattvas and śrāvakas. and their retinue. and will cause them to enter highest. After this he attained the sarvaguṇālaṃkāravyūha samādhi. For a period of eighty-four thousand years after their renunciation the king continued to make diligent efforts and practiced the Lotus Sutra. closely attended the buddhas with respect. O great king! You should know that a good friend is indeed the great spur that brings inspiration to others. teaching. He ascended instantly into the air to a height of seven tāla trees and addressed the Buddha. O great king! Do you see these two sons? These two sons have already paid homage to buddhas equal in number to the sands of sixty-ﬁve hundred thousands of myriads of koṭis of nayutas of Ganges Rivers. It was because they wanted to nurture the roots of good merit accumulated in my past and beneﬁt me that they were born in my house. “That king immediately gave his kingdom to his younger brother. accepted the Lotus Sutra in their presence.
. complete enlightenment to awaken in them. beneﬁting. complete enlightenment. those good friends will perform the Buddha’s work. causing them to meet a buddha and the thought of highest. in their compassion. His land will be level. after having planted roots of good merit. illuminating. Such will be his merits. Through their miracles they have reformed my erring mind so that I dwell in the Buddha-Dharma. He renounced household life and practiced the Buddha-Dharma together with his queen.
” When the Buddha taught this chapter. saying: O Bhagavat! This is unprecedented. “At that time King Śubhavyūha praised immeasurable hundreds of thousands of myriads of koṭis of qualities of the Buddha like these and. The Tathāgata’s Dharma is endowed and perfected with inconceivable subtle qualities. rid themselves of deﬁlement. his topknot is brilliantly illuminated.The Lotus Sutra
“Immediately after that.” The Buddha addressed the great assembly. These two sons are none other than Bodhisattva Bhaiṣajyarāja and Bodhisattva Bhaiṣajyasamudgata. “Ancient Accounts of King Śubhavyūha. Because she had compassion for King Śubhavyūha and his retinue. “Having spoken these words he bowed to the Buddha and went away. saying: O Bhagavat! The Tathāgata is extraordinary. King Śubhavyūha descended from the air and addressed the Buddha. again. his deep blue eyes are long and wide. His Queen Vimaladatta is none other than this Vairocanaraśmipratimaṇḍitādhvajarāja now in the presence of the Buddha. the devas and humans in this entire world will certainly pay homage to those bodhisattvas. and attained pure Dharma-eyes with which to see the teachings. From today on we shall never act selﬁshly and the wrongful thoughts of false views. and his scarlet lips are like the bimba fruit in their beauty. his white teeth are even and always shining. and deeds are serene and comfortable. perfected inconceivable good merit. integrity. she was born here. the tuft of hair between his eyebrows is white like the bright moon. saying: “What do you think about this? Is King Śubhavyūha someone unknown? He is none other than this Bodhisattva Padmaśrī.” eighty-four thousand people removed themselves from impurity. wholeheartedly addressed the Buddha with his palms pressed together. pride and anger shall never awaken in us. If anyone holds the names of these two bodhisattvas in memory. in the presence of the Tathāgata. Because he is endowed with merits and wisdom. His teaching.
. having planted many roots of good merit under the guidance of innumerable hundreds of thousands of myriads of koṭis of buddhas. These bodhisattvas Bhaiṣajyarāja and Bhaiṣajyasamudgata perfected great qualities such as these and.
I entreat you. Jeweled lotus ﬂowers rained down and immeasurable hundreds of thousands of myriads of koṭis of kinds of music were heard. the second is to plant roots of good merit. saying: “O Bhagavat! If there are those who preserve this sutra in the troubled world of ﬁve hundred years after. Those sons and daughters of a virtuous family will deﬁnitely attain this sutra after the parinirvāṇa of the Tathāgata if they perfect these four accomplishments. and mahoragas. I have come here to listen to you. the third is to enter a group of those who are rightly resolute. and fame. yakṣas. each manifesting dignity and transcendent powers. to teach us how the sons and daughters of a virtuous family may attain the Lotus Sutra after the parinirvāṇa of the Tathāgata. He then arrived at Mount Gṛdhrakūṭa in the sahā world. gandharvas. He prostrated himself before Śākyamuni Buddha and circled around him to the right. garuḍas. limitless. arrived from the east together with innumerable. O Bhagavat.” The Buddha said to Bodhisattva Samantabhadra: “After the parinirvāṇa of the Tathāgata the sons and daughters of a virtuous family will attain the Lotus Sutra if they achieve the four necessary accomplishments: the ﬁrst is to be protected by the buddhas. cause
. kiṃnaras. He was surrounded by a great assembly of innumerable beings: humans and such nonhumans as devas. and incalculable numbers of great bodhisattvas. saying: “O Bhagavat! Afar in the land of the Buddha Ratnatejo’bhyudgatarāja I heard you expound the Lotus Sutra in this sahā world. nāgas. He then addressed him. asuras. I will protect them and rid them of their heavy cares. All the lands quaked universally wherever he passed. through his effortless transcendent power. and the fourth is to awaken the thought of saving all sentient beings. together with the assembly of immeasurable and limitless hundreds of thousands of myriads of koṭis of bodhisattvas.Chapter XXVIII
Encouragement of Bodhisattva Samantabhadra
Thereupon Bodhisattva Samantabhadra.” Then Bodhisattva Samantabhadra addressed the Buddha. dignity.
accompanied by innumerable bodhisattvas who themselves will also be surrounded by their retinues. If they recite this sutra. I will also give them a dhāraṇīspell.” Thus he taught the spell in the presence of the Buddha. nuns. laymen. and allow no one to strike at them through their weaknesses. manifest myself. will thus make further efforts. piśācas. minions of Māra. copy. greatly rejoicing. I will not give Māra any chance to afﬂict them. he should know it is because of the transcendent power of Samantabhadra. After a full twenty-one days I will appear on a white elephant with six tusks.The Lotus Sutra
them to attain happiness. When they attain this dhāraṇī. I will then come before them on a white elephant king with six tusks. together with the assembly of great bodhisattvas. and manifest myself before sentient beings in whatever form they wish to see. pay homage and protect them. O Bhagavat. I entreat you. preserve. and console their minds for the sake of revering the Lotus Sutra. and sarvarutakauśalyāvartā dhāraṇī. Then I will expound and teach the Dharma to them and gladden them. “O Bhagavat! If there is any bodhisattva who hears this dhāraṇī. I will then manifest myself before them on a white elephant king. kṛtyas. rākṣasas. O Bhagavat! In the troubled world of ﬁve hundred years after those monks. nor the sons of Māra. whether walking or standing. and laywomen who seek. he
. If there is anyone who accepts the Lotus Sutra practiced in Jambudvīpa. saying: Adaṇḍe daṇḍapati daṇḍāvartani daṇḍakuśale daṇḍasudhāri sudhāri sudhārapati buddhapaśyane sarvadhāraṇī āvartani sarvabhāṣyāvartane su-āvartane saṃghaparīkṣani saṃghanirghātani asaṃge saṃgāpa-gate tṛ-adhvasaṃgatulyaprāpte sarvasaṃgasamatikrānte sarvadharmasuparīkṣite sarvasattvarutakauśalyānugate siṃhavikrīḍite. and wish to practice this Lotus Sutra should persevere singlemindedly for twenty-one days. to allow me to teach this dhāraṇī. If they forget a single line or a verse in the Lotus Sutra. I will teach and recite it with them and cause them to become proﬁcient in it. If they sit contemplating upon this sutra. They will attain dhāraṇīs like these. At that time those who accept and recite the Lotus Sutra will be able to see me and. As a result of seeing me they will attain the samādhi and dhāraṇīs named āvartā dhāraṇī. koṭīśatasahasrāvartā dhāraṇī. recite. nonhumans will have no power to destroy them and women no power to trouble them. kumbhāṇḍas. I myself will also protect these people. yakṣas. those possessed by Māra. pūtanas. daughters of Māra. or vetālas.
they should know that they will meet the Buddha Śākyamuni and hear this sutra from the mouth of the Buddha. There they will be born and such will be their merit and beneﬁts.” Thereupon the Buddha Śākyamuni praised him. The Tathāgatas will caress their heads. By this they should know that they are paying homage to the Buddha Śākyamuni. Long. extensively distribute and keep this sutra from extermination in Jambudvīpa after the parinirvāṇa of the Tathāgata. practices. and you made this vow of transcendent power: ‘I will protect this sutra. They will thus arrive in the Tuṣita Heaven of Bodhisattva Maitreya. saying: “Splendid! Splendid! O Samantabhadra! You will protect this sutra and bring beneﬁt and happiness to sentient beings in many places. know that they are practicing the practice of Samantabhadra. recite. after their death they will be born in the Trāyastriṃśa Heaven. and practice in accordance with the teaching! If there is anyone who preserves. recite. who is endowed with the thirtytwo marks and surrounded by an assembly of great bodhisattvas and a retinue of hundreds of thousands of myriads of koṭis of heavenly maidens. so that they will neither be afraid nor fall into the troubled states of being. They will wear seven-jeweled coronets and be happy among their female servants. They plant deep roots of good merit in the presence of innumerable and limitless buddhas.Chapter XXVIII
should think: ‘This is nothing but Samantabhadra’s virtuous power. You have already accomplished inconceivable merits and profound compassion. For this reason the wise should wholeheartedly copy. performing various kinds of music. and practices in accordance with the teaching. preserve. and understands this meaning. They should know that they will be
.’ If there is anyone who preserves. move others to copy. at the end of their life a thousand buddhas will offer their hands. At that time eighty-four thousand heavenly maidens will welcome them. recites. long ago the thought of highest. O Bhagavat! Through my transcendent powers I will now protect. recites. and remember it correctly and practice in accordance with the teaching. remember correctly. correctly remembers. understand the meaning. Through my transcendent powers I will protect the one who holds to the name of Bodhisattva Samantabhadra. understands this meaning. recites. If they copy this sutra.’ O Samantabhadra! If there is anyone who preserves. correctly remembers. and copies this Lotus Sutra. complete enlightenment awakened in you. How much more for those who preserve.
and they will have tuberculosis and other evil and serious illnesses. if you see anyone who holds to
. that person’s teeth will be either loose or missing. Nor will they be confused by jealousy. They should know that they will be clad in the robe of the Buddha Śākyamuni. They dislike heretical scriptures and writings. suffering from evil tumors. This practice of yours is in vain and will attain nothing at the end. their body will stink and be dirty. such a person will suffer from leprosy in this life. and will have correct recollection and the power of merit. wicked people. false pride. attain highest. pour down the rain of the Dharma. turn the wheel of the Dharma. and their happy reward will be attained in this world. hunters. If there is anyone who pays them homage and praises them. For this reason. those who keep boars. selﬁshness. and will sit on the lion seat of the Dharma in the great assembly of devas and humans. their belly will swell with water. or arrogance. their limbs will be crooked. their lips will be ugly. oozing pus. If anyone scorns them. They are not pleased to consort with heretics. food and drink. “O Samantabhadra! Those who preserve and recite this sutra in the future world will not be greedy for clothes. If anyone sees those who preserve this sutra and speaks maliciously about their faults. or those who make a living by pandering.’ they will have no eyes lifetime after lifetime as a retribution for this wrongdoing. blow the conch of the Dharma. he will attain tangible rewards in this world. If there is anyone who despises them. They will be honest in mind. Such people are not attached to worldly pleasures. beat the drum of the Dharma. destroy the hosts of Māra. they will squint. saying: ‘You are mad. or dogs. their nose will be ﬂat. complete enlightenment. butchers. whether true or not. chickens. O Samantabhadra. sheep.The Lotus Sutra
praised by the Śākyamuni Buddha with the word ‘Splendid!’ They should know that the hand of the Buddha Śākyamuni will caress their heads. Having little desire they can know satisfaction and practice the practice of Samantabhadra. you should think like this: This man will before long approach the terrace of enlightenment. bedding. O Samantabhadra! If you meet anyone who preserves and recites the Lotus Sutra ﬁve hundred years after the parinirvāṇa of the Tathāgata. Their aspirations will not be unrewarded. and the necessities of life. They will not be troubled by the three kinds of poison.
When the Buddha had taught this sutra.Chapter XXVIII
this sutra. just as you would pay homage to the Buddha. innumerable and limitless bodhisattvas equal in number to the sands of Ganges Rivers attained hundreds of thousands of myriads of koṭis of dhāraṇīs named āvartā. “Encouragement of Bodhisattva Samantabhadra. you should stand up and show your respect even from afar. nāgas. humans. accepted the Buddha’s words.” When this chapter. the entire great assembly of bodhisattvas including Samantabhadra. and nonhumans rejoiced greatly. devas.” was being taught. the śrāvakas including Śāriputra.
. and bodhisattvas equal to the number of atoms in the manifold cosmos mastered the path of Samantabhadra. bowed to him and departed.
True Dharma. buddhahood: The state of becoming or being a buddha. apasmāraka: A class of demonic beings. the world of suffering. bodhisattvas engage in the practice of the six perfections and pass through stages of increasingly higher levels of spiritual accomplishment. See also deva. brahman: The priestly caste in the Indian caste system. See also Semblance Dharma. See also sahā world.
. triple world. arhat (“one who is worthy”): A saint who has completely eradicated the passions and attained liberation from the cycle of birth and death (samsara). Brahma: Lord of the sahā world.Glossary
anuttarā samyaksaṃbodhi: Complete. See also nirvana. buddha land: A cosmic world or realm in which a particular buddha dwells. arhatship is the highest of the four stages of spiritual attainment in the Hinayana. in which only the teaching of the Buddha exists but correct practice is no longer possible. birth and death (samsara): The cycle of existence. sahā world. contrasted with the bliss of nirvana. Decadent Dharma: The last of the three ages of the Dharma. Avalokiteśvara: The name of a great bodhisattva who represents great compassion. following the age of the Semblance Dharma. the continuous round of birth and death through which beings transmigrate. the goal of the bodhisattva path. Capitalized. See also birth and death. bodhi tree: The tree under which a buddha attains enlightenment. the term is an epithet for a buddha. a selﬂess being with universal compassion who has generated the profound aspiration to achieve enlightenment in order to beneﬁt sentient beings. perfect enlightenment. asura: A class of supernatural beings that are in constant conﬂict with the gods (devas). Bhagavat (“Blessed One”): A venerable teacher. bodhisattva (“enlightenment being”): The spiritual ideal of the Mahayana. six perfections. Hinayana. See also Mahayana. an epithet of a buddha. in the Lotus Sutra the term also applies to a class of heavenly beings. In the course of their spiritual careers.
Dharma body (dharmakāya): The manifestation of the Buddha as ultimate reality. 3) from moisture. four modes of birth: According to Buddhism. the world of human beings. 1) from a womb. True Dharma. thing. dhāraṇī: A powerful verbal incantation or mantra. Mahayana. See also Decadent Dharma. Dharma: The truth. the elements that make up the perceived phenomenal world.Glossary
dependent origination (pratītyasamutpāda): The Buddhist doctrine which holds that all phenomena (dharmas) arise in relation to causes and conditions and in turn are the causes and conditions for the arising of other phenomena. dharma. culminating in arhatship. conception. Jambudvīpa: A mythological continent. gandharva: A heavenly musician. emptiness (śūnyatā): The absence of substantiality or inherent existence of the self and all phenomena (dharmas). pratyekabuddha. See also Mount Sumeru. once-returner. one of the four continents that surround Mount Sumeru.
. 3) the truth regarding the extinction of suffering.. feeling. and 4) the truth regarding the path to nirvana. dharma: Any phenomenon. Semblance Dharma. Hinayana (“Lesser Vehicle”): A derogatory term applied by Mahayana Buddhists to early schools of Buddhism whose primary soteriological aim is individual salvation. a god or divine being. See also dharma. law. Devadatta (“God-given”): A cousin of the Buddha who became his disciple but later tried to murder him and assume leadership of the sangha. and consciousness which comprise the personality and give rise to the mistaken view of a permanent. all dharmas arise only through the dependent origination of causes and conditions (pratītyasamutpāda). or element. inherent self. 2) the truth regarding the cause of suffering. garuḍa: A mythological being in the form of a giant bird. non-returner. the four possible ways that a being may be born. Direct insight into emptiness is the attainment of prajñā (transcendental wisdom). Hinayana followers are grouped into the two categories of śrāvakas and pratyekabuddhas and there are four stages of spiritual attainment. mental process. 2) from an egg. śrāvaka. See also dependent origination. prajñā. Nothing exists independently of its causes and conditions. See also arhat.e. i. the teachings of the Buddha. ﬁve skandhas: The ﬁve elements of form. Four Noble Truths: The basic doctrine of Buddhism: 1) the truth of suffering. or 4) through metamorphosis or spontaneous generation. deva: A class of supernatural beings. stream-enterer.
C. non-returner (anāgāmin): The third of the four stages of spiritual attainment in the Hinayana. yakṣakṛtya. Māra: The Evil One. lion’s roar: A metaphor for great eloquence in teaching the Dharma. said to equal ten million. koṭi: A large unit of measurement. bodhi. one who has attained this state is subject to rebirth only once in each of the three realms of the triple world before attaining nirvana. triple world. kumbhāṇḍa: A class of demonic beings. Maitreya: The future Buddha. a state in which all passions are extinguished and the highest wisdom (prajñā) attained. kṛtya: A class of evil beings. enlightenment. See also birth and death. manuṣyakṛtya: A class of human sorcerers. the politically governing or military. triple world. Mañjuśrī: The bodhisattva who represents great wisdom. said to be equal to ten million or one hundred billion. The lower-case term māra refers to the afﬂictions that hinder progress on the path to buddhahood. which may be either morally good. Mount Sumeru: In Buddhist cosmology. kiṃnara: A class of mythological beings. nayuta: A large unit of numerical measurement.E. See also bodhisattva. one who has attained this stage is no longer subject to rebirth in the realm of desire. sorcerers. kṣatriya: The warrior caste in the Indian caste system. The concept of karma is connected with the Buddhist theory of transmigration in the cycle of birth and death. prajñā. or neutral. mahoraga: A class of snake-like mythical beings. speech. the personiﬁcation of death. bad. once-returner (sakṛdāgāmin): The second of the four stages of spiritual attainment in the Hinayana.
. See also Hinayana. and which exalts as its religious ideal the bodhisattva. or mind (thought). See also bodhisattva. See also Hinayana. karma (“action”): Any action of body. the highest mountain rising from the center of the world. that make celestial music. See also bodhisattva. See also birth and death. half bird and half human. surrounded by an ocean in which the four continents that comprise the world of human beings are situated. currently still a bodhisattva. Mahayana: (“Great Vehicle”): A form of Buddhism that developed in India around 100 B. an immensely long period of time.Glossary
kalpa: An eon. nirvana: Liberation from the cycle of birth and death. great beings who aspire to enlightenment on behalf of all sentient beings. See also kṛtya. nirvana.
and mental perceptions. 2) integrity or good conduct (śīla). in which the Buddha’s teaching is practiced but enlightenment is no longer possible. 5) meditation (dhyāna). the Mahayana teaching espoused in the Lotus Sutra that leads to complete enlightenment and attainment of buddhahood.
. See also three vehicles. who lived in India in the ﬁfth century B. tactile. prajñā. Semblance Dharma: The second of the three ages of the Buddhist Dharma. pūtana: A class of demonic beings that cause disease in children. and whose life and teachings form the basis for Buddhism. skillful means (upāya): The various methods and means used by buddhas and bodhisattvas to guide and teach sentient beings. piśāca: A class of demonic beings. who seek to reach the stage of arhat and attain nirvana. following the age of the True Dharma.Glossary
parinirvāṇa: Complete nirvana See also nirvana. śrāvaka. one of the six perfections. See also arhat. and does not teach others. See also Decadent Dharma. rākṣasa: A type of demon. auditory. the community of Buddhist followers. True Dharma. Hinayana. prajñā: Transcendental. See also deva. gustatory. sangha: The Buddhist order. and mind)—visual. See also bodhisattva. and 6) wisdom (prajñā). 3) perseverance (kṣānti). nirvana. along with śrāvakas. body. and bodhisattva paths. six perfections (parāmitās): Six qualities perfected by bodhisattvas—1) giving (dāna). sahā world: The world of endurance. suffering. liberative wisdom. dependent origination. ears. Śakra: Lord of the devas. two vehicles.C. nose. a meditative state. contrasted with the teachings of the two Hinayana vehicles. pratyekabuddha (“solitary enlightened one”): One of the two kinds of Hinayana followers. The single vehicle includes and transcends all three vehicles of the śrāvaka. tongue. samādhi: Mental concentration. The female form is rākṣasī. adapted to their different capacities. 4) diligence or effort (vīrya). olfactory. single vehicle (ekayāna): The one buddha vehicle. sense faculties: The sense perceptions that correspond to the six sense organs (eyes. Śākyamuni (“Sage of the Śākyas”): The historical Buddha.E. A pratyekabuddha attains liberation through direct observation and understanding of the principle of dependent origination without the guidance of a teacher. See also six perfections. Śākyas: The name of the historical Buddha Śākyamuni’s family clan. pratyekabuddha.
śrāvaka. based on the distance the royal army could march in one day. pratyekabuddha. triple world: The three realms of samsaric existence in which living beings transmigrate as a result of their karma: 1) the realm of desire (kāmadhātu). pratyekabuddhas.e.” i. Sugata (“Well-gone”): An epithet for a buddha. yakṣakṛtya: A class of demonic sorcerers. universal monarch (cakravartin): The ideal king. one of those who heard him expound the teachings directly. See also Hinayana. See also Hinayana. roughly equivalent to seven to nine miles. to distinguish them from followers of the Mahayana. stream-enterer (srota-āpanna): The ﬁrst of the four stages of spiritual attainment in the Hinayana. True Dharma: The ﬁrst of the three ages of the Buddhist Dharma. the world of ordinary consciousness accompanied by desires. pratyekabuddha. yakṣa: A class of demonic beings. śrāmaṇera: A novice in the Buddhist sangha. i. śrāvaka (“auditor”): Originally. one who has entered the stream of the Dharma by destroying various wrong views. the term came to refer to one of the two kinds of Hinayana followers. in which the Buddhist teaching is properly practiced and enlightenment can be attained. a Buddhist monk. Mahayana. as conceived of in Indian philosophy. sutra: A Buddhist scripture. See also kṛtya. a structure in which the relics of a buddha are placed. Semblance Dharma. a disciple of the Buddha. śrāvaka. in which the physical body no longer exists. a discourse of the Buddha.. and the formless realm (ārūpyadhātu). in which desires have been eliminated but the physical body remains. pratyekabuddha. stupa: A tope. Tathāgata: An epithet for a buddha.e. monk. It means “one who has gone to (gata) and come from (āgata) the truth of suchness (tathā). See also bodhisattva. “one who embodies the truth of suchness.Glossary
śramaṇa: Mendicant. respectively. two vehicles: The two Hinayana paths of śrāvakas and pratyekabuddhas. along with pratyekabuddhas. See also Hinayana. originally applied to those who maintained an ascetic practice.. one who has attained bliss. the realm of form (rūpadhātu). See also Decadent Dharma. later.” three vehicles: The paths of the śrāvakas. and bodhisattvas.
. yojana: An Indian unit of distance.
2005. The Sutra of the Lotus Flower of the Wonderful Law. Murano. New York and Tokyo: Weatherhill and Kosei. accompagné d’une commentaire et de vingt et une mémoires relatifs au Buddhisme. Ryozui. Hurvitz. Tokyo: Rissho Kosei-kai. Shen. Saddharmapuṇḍarīka. Kern. Hajime. 1975. Soka University. et al. Karashima. 1980. Traduit du sanscrit. 16). Volumes 1–10. Bunnō. Revised by William E. Indian Buddhism: A Survey with Bibliographical Notes. Edited by R. Shaping the Lotus Sutra: Buddhist Visual Culture in Medieval China. Publishers Dostributors. 11.
. 1930. Senchū. Eugène. Paris: Imprimerie Nationale. et al. pp. Tokyo: International Research Institute for Advanced Buddhology. San Francisco: Buddhist Text Translation Society. Ehara. New Delhi: Distributed by D.K. 1971. Haiyan. The Profound Meaning of the Lotus Sutra: T’ien-tai Philosophy of Buddhism. 1977–82. et al. Heng Yen. The Threefold Lotus Sutra. WA: University of Washington Press. Soothill. Tokyo: Nichiren Shu Headquarters. Seishi. 1953. “The Lotus of the Wonderful Truth” (Chapters 2. Ehara. 3. Seattle. or The Lotus Gospel. Hirakata: Kansai University of Foreign Studies Publication. 1974. Oxford: Clarendon. Wang. Oxford: Clarendon. 10. 5–32. New York: Columbia University Press. Jan Hendrik. Leon. Bunnō. 2005. Honolulu & Tokyo: Young East Association. 1976. Eugene Y. Scripture of the Lotus Blossom of the Fine Dharma (The Lotus Sutra). Soothill and Wilhelm Schiffer. The Lotus of the Wonderful Law. 2001. Katō. Myōhō-renge-kyō: The Sutra of the Lotus Flower of the Wonderful Law. Le Lotus de la Bonne Loi.Bibliography
Burnouf. Manual of Nichiren Buddhism. 1852. William E. The Dharma Flower Sutra. or The Lotus of the True Law. 1977. Katō. A Glossary of Kumārajīva’s Translation of the Lotus sutra (Miao fa lian hua jing ci dian). Nakamura. San Francisco: Chinese Materials Center. Reprint. 1884.
Canberra: Australian National University Press. 1970. —. International Research Institute for Advanced Buddhology. Soka University. Eugène Burnouf: The Background to His Research into the Lotus Sutra. A Bibliography of the Sanskrit Texts of the Saddharmapuṇḍarīkasūtra. Tokyo. Akira. 2000
304. 18. 109. 299 Akṣobhya 129 all-knowledge (see also omniscience) 13. 55. 190. 128. 234. 248. 213. 54. highest) 3 apasmāraka 305 arhat(s) 3. 147 aloeswood 234. 197 Age of the Semblance Dharma (see also Semblance Dharma) 266 Ajātaśatru. 157. 122. 26. 147 Akaniṣṭha Heaven 5 Ākāśapratiṣṭhita 130 Akṣayamati 295. 299. 182. 51. 289. Terry xv Ābhāsvara Heaven 253. 307. 247. 216. 169. 165. 167. 124. 206. 26. 237. 4. 248 Ājñātakauṇḍinya (see also Kauṇḍinya) 3. 187. 284 Ānanda 3. King 4 Ajita (see also Maitreya) 215. 278. 233. 128. 152. 140. 32. 146. 218. 313. 32. 130. 202. 187. 93. 254. 152. 246 path of 147 stage of 246 Arhat (see also Buddha) 44. 272. 269. 99. 28. 240. 138. 298. 240. 212. 29. 247. 172. 134. 151. 12. 108. 181. 265. 210. 17. 285 anāgāmin(s) (see also non-returner) 246. 26. 298. 176. 27. 153. 195. 310
. 266. 246. 155. 216. 209. 292. 205. 185. 118. 246. 14. 164. 71. 103. 169. 154. 268. 248 arjaka tree 305 Asita 180 assembly(ies) 3. 308. 27. 179. 284 free from corruption 3. 210. 258 Abhayaṃdada (see also Avalokiteśvara) 298 Abhirati 129 Abhyudgatarāja kalpa 311 Acalā 305 Adhimātrakāruṇika 119 Age of the Decadent Dharma (see also Decadent Dharma) 191. 297. 236. 267. 171. 224. 171. 153. 11. 314. 249 fourfold 5. 239. 23. 144. 181. 95. 30. 144 anuttarā samyaksaṃbodhi (see also enlightenment. 241. 6. 139. 96. 270. 279. 245. 113. complete. 315 Dharma 245. 268. 151. 255. 181. 280 Amitāyus 130. 146. 307 arhatship 32. 164. 144. 207. 279. 52. 44. 134. 144. 214. 302. 179. 33. 296. 119. 162. 188. 106. 110.Index
Abbot. 262. 153. 155 Anantacāritra 210 Anantamati 13 Anantavikramin 3
Anavatapta 4 Anikṣiptadhura 3 Aniruddha 3. 144. 241.
184. 24. 135. 14. 251. 106. 40. 271. 103. 293. 299 birth. 245. 268
Baḍin 4 Bakkula 3. 84. 32. 7. 157. 306. 279. 158. 156. 13. 61. 47. 99. 17. 115. 292. 157. 191. 12. 304. 183. 27. 265. 60. 218. 298. 51. 215. 52. 312. 110. 279. 189. 162. 158. 6. 32. 268. 30. 17. 37. 72. 59. 313. 283. 128. 246. 34. 144 Best of Humans (see also Buddha) 15. 39. 265. 108. 146. 48. 26. 210. 268 Bibliography of the Sanskrit Texts of the Saddharmapuṇḍarīkasūtra. 190. 233. 269. 297. 239. 251. 118. 237. 157. 138. 198. 187. 104. 182. 217. 255. 147. 259. 289. 194. 282. 170. 79. 111. 261. 16. 45. 8. 278. 194. 155. 125. 187. 56. 294. 234. 227. 209. 163. 188. 213. 248. 216. 329 Bhīṣmagarjitasvararāja 265–66. 212. 209. 210. 294. 285. 268. 209. 93. 132. 167. 179. 151. 152 Avīci Hell 5. 278. 295–302 Avanāmitavaijayantā 151. 218. 121. 234. 148. 233. 77. 241. 151. 283. 123. 79. 162. 147. 195. 259. 119. 247. 193. 154. 293. 311. 29. 317 asura(s) 4. 304. old age. 223. 169. 218. 99. 290. 44. 215. 251. 117. 45. 168. 167. 5. 217. 205. 6. 133. 316. 70. 286. 145. 257 four modes of 245 birth and death 34. 252. 161. 213. 229. 108. 125. 96. 29. 80. 127. 106. 260. 151. 287. 303. 159. 153. 142. 241. 4. 311.Index
assembly(ies) (continued) great 4. 290. 54. 280. 239. 317
. 233. 95. 55. 314. 313. 265. See enlightenment. 114. 213. 297. 237. 211. 236. 279. 193. 105. 289. 69. 267. 171. 96. 134. 54. 196. 162. 99. 215. 252. 100. 47. 50. 92. 153. 150. 223. 299. 233. 219. 284. 317 assembly 130. 49. 259. 314. 197. 274. 83. 18. 265. 103. 179. 212. 9. 26. 291. 219. 227. 214. and death 13. 107. terrace of bodhisattva(s) 4. 129. 15. 266. 289. 256. 167. 278. 263. 29. 312. 307. 169. 198. 302. 101. 282. 13. 192. 141. 89. 223. 228. 214. 212. 25. 42. 49. 261. 272. 220. 292. 163. 90. 296. 200. 134. 279–87. 223. See enlightenment. 294. 312 Bhaiṣajyasamudgata 302. 28. 182. 27. 172. 216. 132. 289. 277. 45. 125. 281. 260. 108. 236. 24. 312. 141. 315 Bhaiṣajyarāja 3. 16. 248. 17. 189. 168. 132. 14. 110. 255. 211. 127. 58. 152. 252. 11.
260. 301 Black Mountain 284 bodhicitta. 223. 298. 268 Bhagavat(s) (see also Buddha Bhagavat) xiii. 97. 102. 129. 272. 283. 235. 209. 113. 188. 173. 273. 303. 254. 16. 185. 37. 126. 214. 103. 221. 201. 203. 305. 262. 220. 295. 169. 283. 254. 95. 218. 109. 73. 181. 123. 211. 212. 146. 53. 313. 74. 155. 224. 116. 210. 313 four kings of 4 atimukta grass 243 Avabhāsaprāpta 103 Avalokiteśvara 3. 84. 71. thought of bodhimaṇḍa. 28. 236. 54. 215. 85. 291. 139. illness. 240. 279. 262. 168. 23. 187. 138. 40. 144. 271. 235. 172. A (Yuyama) xiv bimba fruit 312 birth(s) 127. 109. 266. 51. 298. 28. 51. 128. 31. 49. 55. 160. 52. 15. 278. 143. 14. 253. 140. 260. 212 Bhadrā 188 Bhadrapāla 3. 10.
212. 5. 295. 134. 196 samādhis 307 sixteen 129 teaching 79. 183. 314. 30. 42. 292. 240. 236. 196. 13. 44. Buddha Tathāgata. 168. 213. 216. 39. 102. 291. 309 practice(s) 53. 274. 271. 47. 237. 12. 292. 136. 290. 242. 61. 90. 147. 55. 193. 109. 211. 314. 259. 278. 191. 121. 217. 139. 310. 31. 258. 32. 93. Śākyamuni. 307. 127. 185. 279 non. 284 teaching 50. 285. 293. 223. 93. 220. 280. 304. 197. 43. 200. 90. 71. 240. 60. 169. 226. form 176. 270. 123. 126. 177. 158. 251. 209. 236. 32. 247. 311. 307 wisdom 31. 203 path 5. 265. 265. 84. 219. 189. 308 Buddha (see also Bhagavat. 15. 47. 282. 161.201. 139. 279. 122. parinirvana 15. 59. 230. 80. 140. 133. 265. 235. 54. 124. 120. 312 relics 54. 97. nirvana. 201. 190. 51. 237. 313. 308 Brahma(s) 4. 111. 182. 127. 211 great 90. 75. 306. 234. 307. 117. 223. 162. 194. 277. 6. Buddha Bhagavat. 295 bodhi tree 42. 220. 118. 124. 73. 49. 92 transcendent powers 140. 273 Brahmadhvaja 130 brahman(s) 14. 16. 101. 308. 193. 233. 98. 113. 187. 297. 118. 279. 121. 315 instruction for 4. 4. 68. 51. 114. 234. 108. 27. 46. 189. 315. 244. 48. 229. 285 words 49. 188. 227. 149. 218. 14. 140.Index
four 210. 49. 312. 170. 234. 15. 271. 225. 146. 236. 245. 56. 259. 125. 85. 122. 127. 219. 168. 277. 283. 193. 271. 230. 305. 172. 115. 165. 143. 217. 110. 190. 284. 299 lifespan 230. 105 name 236 path 53. 115. 105. 19. Tathāgata) 3. 101. 155. 285. 200. 302 assembly of 14. 160. 246. 189. 51. 183. 156. 271. 73. 123. 239. 278. 168. 132. 202. 123. 225. 102. 200. 272 mahāsattva(s) 3. 53. 234. 33. 201. 5. 101. 164. 133. voice 50. 184. 54. 210. 215. 194. 72. 92. 179. 61. 14. 128. 218 power(s) 271 qualities 138. 62. 211. 18. 154. 143. 26. 108. 298. 122. 163. 206. 303. 207. 108. 215. 244. 310 extinction. 188. 100. 215. 92. 201. 122. 35. 151. 181. 309. 125. 261. 233. 153. 13. 159. 282 heir(s) 44. 277. 237. 18. 266. 85. 250. 203. 175. 76. 85. 106. 135. 242. 209. 74 stupas 167. 84. 109. 128. 206. 19. 194. 210. 124 great 4. 105. 10. 284. 260. 239. 117. 219. 28. 29. 228. 212. 219. 209. 115. 130. 255. 90. 281. 289. 284. 216. 134. 119. 144. 147. 224. 129. 202. 317
. 240 seed of 73. 157. 217. 213. 119. 216. 119. 313. 24. 77. 167. 177. 187. 298. 241. 118. 124. 78. 120. 11. 58. 219. 195. 240. 273. 224. 61. 135. 171. 118. 302. 234. 219. 317 body.
84. 25. 253. 212. 116. 79. 240. 138. 125. 272. 218. 272. 193. 184 kings 100 world 175. 285. 158. 106. 218. 52. 120. 126. 50. 268. 172. 107. 192. 266. 294. 297. 70. 120. 142. 218. 240 mouth. 70. 55. 180. 123. 17. 96. 241. 206.
37. 270. 180. 267–68 buddhahood 23. 220. 280. 138. 220. 102. 157. 113. 110. 237. 149. 142. 29. 129. 305. 12. 28. 152. 157. 15. 40. 167. 121. 216. 111. 136. 105. 60. 289. 139. 260. 59. 17. 224 form 168. 203. 111. 247. 37. 267. 77. 61. 238. 165. 37. 114. 210. 262. 185. 182. 309. 272. 170. 271. 85. 79. 132. 215. 278. 313. 272 treasured lore of 4. 130. 31. 30. 279. 199. 227. 299. 138. 289. 26. 225. 11. 136. 110. 129.Index
buddha(s) 3. 70 stupas 38. 261. 36. 12. 212. 42. 282. 25. 125. 141. 236. 235. 173. 42. 104. 161. 104. 46. 47. 170. 290 Buddha Bhagavat(s) 30. 32. 11. 32. 219. 252. 71. 129. 52. xiv
cakravartin. 62. 27. 37. 132. 184. 138 wisdom 3. 277. 154. 177. 91. 151. 108. 38. 285. 184. 23. 274. 111. 5. 19. 41. 53. 293. 269. 31. 55. 37. 40. 29. 90. 157. 260. 274 path 7. 120. 297 future 31. 135. 56. 48. 140. 141. 172 parinirvāṇa 5. 217. 104. 13. 6. 34. previous 5. 315 -eye 41. 106. 35. 130. 307. 274 heir(s) 7. 172. and Sangha (see also Three Treasures) 44. 225. 62. 70. 50. 126. 310 -seeds 40 seven 140 skillful means of 20. 267. 136. 117. 46. 270 Buddha-Dharma 7. 170. 226. 246. 141. 43. 51. 14. 211. 9. 38. 90. 154. 103. 34. 133. 97. 153. 71. 281. 171. 60. 202. 110. 131. 35. 110. 155. 228. 152. 188. See universal monarch campaka 243. 262 image(s) 38. 215 word(s) of 26. 272 vehicle(s) 31. 51. 173. 214. 235. 200. 135. 303. 100. 140. 17. 39 land(s) 12. 273. 5. 34. 267 Buddha Tathāgata(s) (see also Tathāgata) 30. 201. 122. 142. 215. 33. 224. 275. 23. 268. 35. 130. 143. 31. 263. 53. 191. 142. 206. 39. 107. 144. 17. 116. 93. 24. 287. 237. 218. 70. 91. 217. 20. 111. 15. 177. 94. 103. 175. 128. 41. 45. 107. 27. 255. 181. 160. 24. 31. 40. 153. 201. 243. 206. 157. 263. 306 Candra 4
. 145. 132. 310. 11. 49. 154. 264. 16. 140. 139. 236. 30. 218. 34. 224. 84. 72. 254. 273. 174. 133. 284. 263. 31. 50.
195. 103. 214. 28. 161. 304. 147. 234. 228. 44. 141. 8. 117. 143. 25. 168. 113. 41. 248. 77. 13. 124. 171. 9. 10. 141. 218. 207. 132. Dharma. 310. 311 Buddha. 183. 48 world(s) 4. 114. 44. 135. 292. 268. 211. 265. 136. 38. 52. 271. 40. 152. 15. 14. 309. 273 past. 110. 55. 130. 154. 41. 254. 161. 103. 40. 39. 9. 159. 78. 109. 26. 102. 198. 37. 269. 91. 286. 18. 270. 92. 143. 34. 8. 140. 115. 26. 204. 7. 214. 35. 224. 51. 109. 8. 159. 188. 155. 128. 11. 52. 311. 160. 158. 312. 192. 272 original vow of 40. 31. 285 Buddhist xv canon xiii. 266. 140. 100. 172. 108. 16. 223. 280. 61. 174. 205. 118. 110 transcendent powers of 202. 41. 176. 32. 169.
19. 229. 229 halls 258 of immortality 99. 129. 157. 154. Semblance Dharma. 57. 159. 72. 267 Candrasūryavimalaprabhāsaśrī 279–83 Chandra. xiv. 329. 162. 316 drum(s) 9. 24. 21. 132. 204. 260. 267. 24. Decadent Dharma. 140. 97. 314 assembly 245. 55. 331. 255. 139. 185. 18. 284. 202. 324. 281. 18. 306 -eyes 312 foremost. 199. 99. 54. teacher(s) 13. 291. 19. 240. 305 devamāras 123. 167. 171. 134. 127. 265 deva(s) 5. 258. 42. 17. 56. 114. great. 129. 163. 51. 12. 248. 159. 252. 149. 197. 114. 105. 296. 176. 305. 79. 249 conch 12. 17. 117. 9. 271. 127 devaputra(s) 4. 32. 266. 303–307. 144. 307 Decadent Dharma 191. 248. 77. 198. 48. 246. xv Cunda 144
dāna (see also giving. 173. 41. 312. 122. 38. perfections) 17. 34. 134. 268. 54. 198. 224. 313. 284 Devadatta 179–81. 294. 159. 243. 46. 54. 12. 224. 207. 292. 126. 64. 255. 305. 116. 127. 15. 215. 28. 197. 200. 153. 131. 263. 270. 297. 100. 206. 216. 260. 253. 316 excellent. 262. 152. 261. 54. 234. 179. 51. 14. 26. 290. 46. 195. 38. 237. 122. 247. 98. 9. 210. 277.303. 279. 259 devarāja 304 Devarāja 181 Devasopānā 181 dhāraṇī(s) 3. 123. 96. 141. 128. 61. 47. 236. 123. 115. 213. 140. 201. 259. 29. 231. 194. 136. Lokesh xiv China xiii Chinese language xiii. 275. 53. 188. 169. 303. 181. 287 expounder(s). 20. 120. and Sangha. Dharma. marvelous 7. 234. 187. 270. 241. 306. 14. 263. 20. 219. 165. 194. 175. 301
. 27. 280. 124. 158. 307. 105. 126. 102. 192. 33. 178. 31. 203. 242 dependent origination 13. 243. 56. 189. 247. 205. 57. 274. 15. True Dharma) 5. utmost 43. 193. 179. 269. 305. 165. 41. 310. 206. 51. 317 koṭīśatasahasrāvartā 314 mantra. 172. 12. 287 Dharaṇiṃdhara 302 Dharma (see also Buddha-Dharma. 189. 60. 45. 25. 260. 258. Buddha. 18. 101. 197. 250. 44. 107. lord of (see also Śakra) 4. 207. 102. 8. 190. 123. 115. 162. 264. 217. 121. 50. 196. 135. 139. 75. 145. 156. 335 of great merit 118. 23. 304
sarvarutakauśalyāvartā 314 -spell 314 of understanding the speech of sentient beings 281. 164. 190. 287. 269. 186. 11. 40. 184. 54. 127. 325. 191. 171. 293. 116. 6. 29. 165. 40. 231. 238. 312. 264. 143. 304. 132. 287.Index
Candraprabha 3 Candrasūryapradīpa 12–15. 106. 251. 314 āvartā 314. 295. 140. 91. 154. 283. 121. 230. 43. 164. 239. 94. 193. 134. highest. 13. 17. 307. 282. 174. 42. 292. 176. 256. 180. 272. 228. 123. 180. 124 king. 298. 106. 250. 265. 173. 299. 255. 284 thirty-three 115. 119. 205. 52. 12.
vīrya) 19. 179. 143 Dharmarakṣa xiii dharmas 10. 59. 265
Gadgadasvara 289–94 gandharva(s) 4. tranquil character of 10. 116. 271 of one ﬂavor. 70. 120. 313 four kings of 4
. 236. 27. 185. 120. 298. 109.Index
Dharma (continued) inconceivable. 50. 23. 118. 155. 49. 268. 100. 120. 181. 124. 118. 236. 132. 151. 207. 104 Dharmamati 13 Dharmaprabhāsa 140. 233. 268 terrace of 12. 280 highest. of a single flavor 99. 237. 135. 307 emptiness 49. 119. 140. 50. 27. 237. 311. 315. 36. 176 ultimate. 47 incorruptible. 218. 101. 265. 19. 311. 162. 187. 40. 259. 143. 290. 14. 234. 180. 293. 129. 311. 100. 133. complete 3. 183. 309. 207. 221. 241. 158. 25. 134. 316 of the single vehicle 34. 37. 41. 185. 43 treasure house(s) of 18. 273. 241. 138. 182. 273. 20. 29. 254 rain 12. 235. 157. 126. 26. 304. 27. 162. 15. 184. 284. 259. 123. 127. 114. 315
ﬁve aggregates 54. 121. 16. 13. 154. 238. 183. 188. 107. 27. vīrya) 38. 24. 122. 241. 243. 116. 161. 264. 308. 273. 118. 294. unprecedented 23. 133. 181. 151. 316 thought of 129. 54. 54. 291
Dīpaṃkara 15. 161. 307 diligence (see also effort. 79. 183. 140. 43. 153. 284. 153. 79. 194. 302. 233. 42. 130. 117. 203 Four Noble Truths 13. 102. 316 seat 16. 162. 271. 152. 164. 17. 224
Earth Mountain 284 effort(s) (see also diligence. 198. 155. 147. 71. 47. 181. 260 Dharma (kiṃnara king) 4 Dharma body 184. 183. 285. 197. 145. 55. 223. 128. 277. 218. 128. 144. 143. 130. 267. 277. 32. 194 enlightenment 12. 136. 147. 239. 121. 157. 309. 56. 214. 306 Dhṛtarāṣṭra 304 Dhṛtiparipūrṇa (see also Padmavṛṣabhavikrama) 52 dhyāna (see also meditation. 262 Dharmadhara 4 Dharmagaganābhyudgatarāja 153 Dharma King (see also King of the Dharma) 93. 92. 122. 279. 189. 107. 35. 219. 183.96 profound. 233. 241. 31. 274. 117. 61. 198. 206. 316 path(s) to 60. perfections) 38. subtle 17. 54. 126. 40. 55. pure 48. 237. 50. 252. 196. 123. 18. 244. universal 28. 184. 316 word(s) of 47. 134. 122. 115. 287. 207. 217. 49. 97. 282. 91. 84. 37 of tranquility. 155. 79. 153. 241. 100. 283. 129. 62. 124. 54. 201. 139. 153. 223. 301. 23. 51. 314 perfection of 237. 217. 270 wheel 3. 302. 162. 101. 224. 114. 115. 42. 30. 167. 124. 101 path(s) to 40. 52. 216. 20.
265. 243 perfection of 237. 293. 128. 83. 127. 108. 74. 139. 218. 223 Gayākāśyapa 3. 120. See Abhayaṃdada giving (see also dāna) 17. 259. 181. 108. 261. śīla) 77. 169. 76. 132. 309. 16. 133. 134. 124. 16 Indian Buddhism: A Survey with Bibliographical Notes (Nakamura) xiv Indian subcontinent xiv Indradhvaja 130 integrity (see also good conduct. 172. 38. śīla) 9. 279. 301 householder(s) 65. 64. 307 good conduct (see also integrity. 99 Great Teacher (see also Buddha) 118
Heir of the Buddhas. 313 four kings of 4 Gavāṃpati 3 Gayā 217. 11. 279. 258. 130. 279. 117. 50. 241. 115. 298 household life 13. 106. 301. 311 Jambudvīpa 246. 41. 118. 241. Leon xiv
Immeasurable Meanings 4. 253. 305 Hurvitz. 251. 13. Akaniṣṭha Heaven. 307 Gṛdhrakūṭa (see also Mount Gṛdhrakūṭa) 3 Great Benefactor (see also Buddha) 93 Great Hero (see also Buddha) 105. 53. 293. 170. 205. 108. 209. 170. 310. 16. 181. 262. 265. 128. See Mañjuśrī hell(s) (see also Avīci Hell) 9. 89. 151. 158. 135. 236. 261 hell-dweller(s) 262. 229. 311. 279. 298. 122. 125. 271. 59. 252. 255. 104. 233. 120. 253 lowest 5. 19. Tuṣita Heaven) 59. 314. 310. 262. 65. 28. 37. 290 jāti ﬂowers 254. 190. 129. 52. 297. 106. 252. 280. 315 Jāmbūnadābhāsa 108. 304. 234. 243. 172 Great Seer (see also Buddha) 27. 311 Hubbard. 289. 54. 14. 243. 286. 54. 312 International Academy of Indian Culture xiv International Department of the Reiyukai xv International Institute for Buddhist Studies xv Īśvara 4. 238. 219. 25. 167. 16. 252. 109 Jambūnāda gold 240. 210. 173. 125. 308. 252. 93. 94. 315
Jains 193 Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña 307. 309. 310. 115. 135.Index
Ganges River 7. 247. James xv hungry ghost(s) 59. 293. 293. 144 Ghoṣamati 13 Gilgit xiv Giver of Fearlessness. 157. 317 garuḍa(s) 4. 176. 250. 246. 297
Hārītī 305 heaven(s) (see also Ābhāsvara Heaven. 93. 293. 286. 140. 129. 17. 304. 165. 111. 80. 121. 224. 236. 242. 174. 212. 38. Śubhakṛtsna Heaven. 211 Great Sage (see also Buddha) 16. 202. 181. 213. 170. 293. 13. 177. 125. 260. 75. 283 heavenly 11. 255
. 259. 171. 284 perfection of 237. 303. 110. 159. 292. Trāyastriṃśa Heaven. 167. 152. 140. 171. 291. 140. 254.
jīvakajīvaka birds 253 Jñānākara 115 Jyotiṣprabha 4
Kabutogi. 32. 30. 15. 155. 5. 271. 200. 249. 115. 245. 133. 286. 78. 297. 239. 203. 271. 314 Kuntī 305. 54. 157. 277. xv Keśinī 305 Kharaskandha 4 Khotan xiv kiṃnara(s) 4. 108. 5. 233. 54. 114. 53. 111. 25. 172. 122. 116. 279. 152. 193. 238. 164. inconceivable. 104. 298. 18. 273. 311 Abhyudgatarāja 311 auspicious 140 decadent 32 immeasurable. incalculable. 143. 285 kovidāra trees 255 kṛtya 304. 106. 102. 122. 97. 292. 184. 188. 123. 284. 158. 193. 268. 146 Kātyāyana (see also Mahākātyāyana) 109 Kauṇḍinya (see also Ājñātakauṇḍinya) 144 Kawabata. 224. 125. 227. 144 karma 16. 14. 30. 242. 16. 36. 195. 52. 243. 110. 44. 66. 14. 54. 265. 307. 252. 299. 198. 73. 52. 144. 164. 145. 218. 53. 307. 272. 179. 213. 304. 141. 110. 266. 124. 113. 229. 143 Vinirbhoga 265 Kamaladalavimalanakṣatrarājasaṃkusumitābhijña 289–92. Shōkō xiii kalaviṅka birds 120. 265. 265. 128. 89 Kucha xiii Kumārajīva xiii. 203 layman. 129. 25. 14. 285. 104. 32. 198. 160. 19. 216. 175. 151. 32. 201. 140. 97. 75. 279. 93. 228. 64. 293. 230. 293. 114. perseverance) 17. 270.
. 259. 45. 106. 38. 267. 179. 158 Kāśyapa (see also Mahākāśyapa) 95. 308 King of Sutras (see also Lotus Sutra) 163. 94. 65. 237. 141. 103. 273. 159. 238. innumerable 12. 121. 167. 105. 313 four kings of 4 King(s) of the Dharma (see also Dharma King) 8. 51. 37. 314 kṣānti (see also perfections. 19. 241. 105. 200. 210 Mahāratnapratimaṇḍita 52 Mahārūpa 113 Mahāvyūha 103 Manojñaśabdābhigarjita 151–52 Prabhūratna 53 Priyadarśana 292. 298. 207. 225. 132. 146. 162. 83. 70. 135. 53. 267. 28. 310 intermediate 14. 103. 253 Kālodāyin 144 kalpa(s) 18. 73. laywomen 4. 120. laymen 4. 162. 85. S. 180. 220. 269. 181. 202. 307 kṣatriyas 80. xiv kumbhāṇḍa(s) 63. 157. 110. 223. 26. 218. 157. 240. 76. 164. 259. 93. laypeople 190. 94. 26. 45. 314 laywoman. 33. 306 Kūṭadantī 305
Lambā 305 lay Buddhist(s). 126. 103. 24. 294
Kapphiṇa 3. 268. 224. 279. 229. 307 Ratiprapūrṇa 110 Ratnāvabhāsa 106. 95. 54. 113. 134. 118. 183. 305. 115. 141. 114. 181. 15. 237.
233. 209. 6. 284. 171. 267. 267. 259. 27. flower(s) 173. 279. 212. 246. 99. 15. 122. 105. 167. 217. 187. 290. 265. 34. 159. 116. 280. 122. 143. 19. 115. 170. 160. 310. 104. 234. 314. 54. 118. 51. 70. 13. 193. 313 Maitrāyaṇī 139 Maitreya (see also Ajita) 3. 135. 291. 197. 215. 313 Lotus Sutra xiii–xv. 185. 305. 136. 124. 234. 14. 12. 135. 163. 189. 266. 157. 250. 212. 51. 266. 169. 314 liberation(s) 23. 251. 249 Lion of the Śākyas (see also Buddha. xiv. 129. 257. 297 mahoraga(s) 4. 118. 47. 271. 182. 316 lion’s roar 174. 204 eight 107. 249. 266. 20. 272. 103. 203. 255. 247. 267. 85. 241. 204. 54. 210. 201. 167. 158. 280
. 313. 126. 187. 184. 168. 119. 105. 78. xv Kashgar manuscript xiv Kasuga Edition xiii Sanskrit version xiii. 42. 95. 193. 132 Mahādharma 4
Mahākāśyapa (see also Kāśyapa) 3. 256. 35. 189. 303. 252. 168. 271. 167. 128. 14. 246. 77. 187 Mahāpūrṇa 4 Mahāratnapratimaṇḍita kalpa 52 Maharddhiprāpta 4 Mahārūpa kalpa 113 Mahāsaṃbhavā 265 mahāsattva(s) 3. 268 Mahātejas 4 Mahāvikramin 3 Mahāvyūha kalpa 103 Mahayana 13. 176. 307. 13. 161. 311. 85. 81. 268. 207. 129. 263. 254. 292. See Immeasurable Meanings Mahāprajāpatī Gautamī 3. 124. 308. 198 sutra(s) 4. 215. 277. 61. 79. 18. 108 Mahākauṣṭhila 3 Mahākāya 4 Mahāmaudgalyāyana 3. 135. 261. 315 Makuṭadantī 305 Mālādhāri 305 mallikā ﬂowers 254 Manasvin 4 māndārava ﬂower(s) 4. 16. 157. 14. 188 Mahāpratibhāna 168. 15. 179. 246. 224. 298. 143. 278. 80. 216. 183. 181. 272. 268. 14. 117. 79. 120. 109. 48. 205. 237. 219. 29. xv Taishō Edition xiii Tibetan version xiv
Madhura 4 Madhurasvara 4 Mahābhijñājñānābhibhū 113. 285. 97. 162. 84. 199. 265. 201. 264. 265. 215. 259. 250. 182. 96. 172. 286. 306. 124. 62. 115. 118. 14. 20. 173. 278. 127. 315. 99. 110 Mahānirdeśa. 187. 267. 254. 189. 61. 236. 203. 79. Śākyamuni) 20 lion seat(s) 67. 16. 293. 122. 234. 49. 234. 72. 26. 233. 245. 239 Lord of the Dharma (see also Buddha) 72 lotus blossom. 34. 210. 141. 15. 72. 120. 271. 294. 316 Central Asian rescension xiv Chinese version xiii. 172. 245. 5. 87. 281. 285. 61. 202. 223. 120. 304. 169. 279 Mahāsthāmaprāpta 3. 298. 293. 157. 270. 219. 114. 194. 202. 128. 200. 179. 60. 271. 216. 293. 15. 272. 269. 277. 144 Mahākātyāyana (see also Kātyāyana) 3. 200. 202. 272 Maheśvara 4.Index
200. 209. 229. 24. 171.
315. 291. 261. 175. 5. 38. 147. 241. 164. 283. 220. 243. 290. 14. 122. 121. 246. 257 Mañjuśrī 3. 263 of nirvana 147 of quiescence 37 thirty-two 48. 272. 241. 311. 240. 100. 17. 181. 251. 131. 189. 247. 183. 285. 286. 315 Merukalpa 130 Merukūṭa 129 Miao fa lian hua jing. 50. 4. 292. 306. 16. 60. 113. 141. 286. 114. 65. 128. 243. 6. 41. 302. 29. 238. 126. 314. 182. 11. 198. 286 caves 240. 170. 114. 261. 120. 27. 111 Manojña 4 Manojñaśabdābhigarjita kalpa 151–52 Manojñasvara 4 manuṣyakṛtya 305 māra(s) 14. See Bhaiṣajyarāja meditation(s) (see also dhyāna) 23. 183. 261. 237. 263. 265. 194 Meghadundubhisvararāja 292 Meghasvaradīpa 130 Meghasvararāja 130. 292. 280. 180. 75. 249. 311. 275. 271. 200. 122. 197. 8. 218. 253. 289. 201. 103. 196. 202. 229. 241. 195. See wish-fulﬁlling gem mañjūṣaka ﬂower(s) 4. 154. 316 roots of 13. 139. 36. 230. 245. 296. 119. 312. 19. 200. 242. 132. 284. 119. 27. 96. 298. 119. 93. Buddha 35. 26. 262 Mount Mucilinda 170 Mount Oxhead 93. 307. 289 of false views 142 of merit(s) 38. 309. 199. 314 Mount Cakravāḍa 170. 128. 242. 299 of a buddha. 240. 14. 226. 289. 293. 130. 52. 102. 38. 284
Nadīkāśyapa 3. 138. 256. 35. 147. 72. 162. 284 Mount Mahāmeru 261. 294 Mano’bhirāma 110. 206. 297. 120. 32. 184. 252. 271. 144. 290. 70. 267. 94. 247. 262 Mati 13 medicine 10. 12. 12. 273. 283. 107. 259. 316 mark(s) 194. 38. 211. 281. 117. 181. 161. 115. 141. 209. 307 pleasure in 119. 191. 225. 285. 291. 315 of the triple world 225 of truth 162. 267. 261. 39. 248. 245. 294. 226. 182.
202. 258. 8. 199. 95. 203. 77. 193. 15. 144. 202. 242 deep. 207. 239. 312. 267 merit(s) 7. profound 8. 290. 313. 109. 27.
. 103. 5. 122. 303. 313 Mount Mahācakravāḍa 170. 204. 266. 242. 145. 202. 144. 5. 185. 61. 124. 9. 238. 168. 286 Mount Sumeru (see also Sumeru) 118. 129. 15. 227. 130. 262. 291 Māra 9. 258. 241. 55. 237. 43. 225. 187. 297 Medicine King.Index
maṇi. 52. 30. 269. 238. 203. 14. 197. 267. 117. 205. 141. 130. 240. 190. 36. 140. 197. 49. 287. 255. 54. 287. 292. 141. 228. 93. 265. 310. 157. 286. 246 perfection of 237. 290. 107. 250. 106. 284 Mount Diamond 300 Mount Gṛdhrakūṭa 171. 135. 144 nāga(s) 4. 108. 124. 296. See Lotus Sutra monk(s) 3. 267. 193. 160. 7. 203. 243. 127. 28. 291. 11. 194. 118. 225. 171. 262 Mount Mahāmucilinda 170 Mount Meru 251. 183. 203. 184. 233. 197.
181. 77 once-returner (see also sakṛdāgāmin) 246
Padmaprabha 51. 200. 26. 102. 183. 161. 122. 91. 134. 53. 152. 241 Omniscient One (see also Buddha) 61. 158. 147. 262. 197. 238. 37. 159. 239. 229. 135. 46. 118. 32. 146. 271. 78. 138. 97. 19. 126. 92. 168. 52. 205. 309 buddha. 167. 202. 268. 176. 143. 245. 157. 203. 234. 271. 265. 145. 51. 51. 159. 317 king(s) 4. 227. 162. 111. 39. 181. 49 with residue 91 Nityaparinirvṛta 130 Nityodyukta 3 Noble Lion(s) (see also Buddha) 44. 157. 219. 101. 61. 157. 136. 108. 188. 177. 216. 211. 315. 100. 218. 9. 15. 161. 200. 293. 136. See Sadāparibhūta New Delhi xiv nirvana (see also parinirvāṇa) 7. 224. 185. 168. 42. 263. 174. 54. 55. 132. 183. 168. 138. 142. 115. 285. 195. 187. 154. 271. 292. 290 Nanda 3. 51. 113. 286. 41. 4 Nara xiii Nārāyaṇa 291 Narendrasiṃhā 6 navamālikā trees 285 Nepal xiv Never Despising. 240. 37. 117. 132. 20. 147 marks of 147 path to 119. 40. 161. 13. 26. 313. 53. 153. 274. 130. 34. 54 Padmaśrī 292. 273. 70. 116. 268. 268. 200. 97. 131. of the buddha(s). 266. 285. 228. 200. 39. 287. 188. 44. 131. 252. 286. 92. 14.
. 36. Hajime xiv Nakṣatrarājasaṃkusumitābhijña 279. 55. 285 path(s) 5. 307. 51. 132. 293. 71. 176. 189. 291. 299. 314
omniscience (see also all-knowledge) 31. 50. 93. 120. See perfection(s) parinirvāṇa (see also nirvana) 5. 293. 205. 268. 225. 102. 248. 239. 260. 219. 124. 115. 71. 274. 53. 30. 173. 165. 193. 72. 141. 242. 147. 198. 33. 159. 44. 240. 111. 8. 225. 27. 272. 195. 73. 157. 265. 141. 177. 11. 110. 126. 265. 175. 50. 283. 61 Noble One(s) (see also Buddha) 19 non-returner (see also anāgāmin) 246 nun(s) 3. 279. 19. 230. 77. 220. 173. 135. 99. 60. 31. 141. 140. 198. 217. 259. 49. 209. 110. 242. 201. 245. 5. 111. 198. 165. 252. 21. 298. 294. 266. 91. 27. 109. 267. 282. 164. 53. 164. 185 Nakamura. 60. 52. 41. 219. 286. 182. 172. 32. 275 complete 32. 218. 54. 253. 160. 259. 126 without residue 14. 20. 149. 184. 114. 38. 40. 28. 32. 199. 235. 293. 106. 15. 230. Buddha 7. 207.Index
49. 273. 220. 294 of arhats 147 of birth and death 41 bodhisattva 5. 135. 241. 228. 187. 200. 95. 119. 313. 202. 42. 316 pāṭala ﬂowers 254. 4. 189. 184. 38. 17. 130. 30. 121. 195. 156. 18. 27. 141 Noble Lord (see also Buddha) 18. 84. 100. 203. 96. 207. 102. 184. 224. 113. 199. 162. 185. 79. 96. 37. 284. 96. 19. 37. 188. 270. 133. 312 Padmavṛṣabhavikrama 52 pāracitraka trees 255 pāramitās. 162. 298. 108.
13. 220. 241. 199. 314
quality(ies) 36. 260. 302. 212. 72. 307 six 13. 237. 262 twelve hundred. 243. 328 eighteen excellent 48. of the mind 251. 39. 199. 307
Petrovsky. 241. 190 of Samantabhadra 317 single. 104. 252 twelve hundred. buddhas. 314 Prabhūtaratna 168. 139. Pure Land 144. 216 highest 8. 304 prajñā (see also wisdom) 38. 140. 287. 93. 107. 307 of giving (see also dāna) 237. 200. 207. 164. 294. 234. 128. 142. of the body 251. 145. 255. 307 of meditation (see also dhyāna) 237. 241. 41. 184. 44. 199. 307 perseverance (see also kṣānti) 9. 205. of discipline and integrity 7. 106. of the tongue 251. 100. 248. 61. 231. 20. 265 preta. N. See Mañjuśrī Priyadarśana kalpa 292. 260. 193. 206. 213. 273. 214. 57. 265 of skillful means 59. 181. 165. 307 of perseverance (see also kṣānti) 237. 287. 307 Prajñākūṭa 182. 144 Pūrṇacandra 3 Pūrṇamaitrāyaṇīputra 3 Puṣpadantī 305 pūtana 304. 35. 274. 181. 187. 224. 291–92. 229 Pūrṇa 139. 302. 20. of the nose 251. 146. 293. 217. 268 great 19. 241. Tathāgata 40. of the buddhas. 238. 181. 32. of the single vehicle 37. 251. 34 pure. 184. 285. 307 of good conduct (see also śīla) 237. 17. 154. 27. 307 pure land. 129. F. 270. 286. 26. 53. 101. 218 real. 312 bad 83 of the Bhagavat. 183. 237. 147. 238. 60. 299 Prabhūtaratna kalpa 53 Pradānaśūra 3. Buddha. 259
. 238 mundane 69 to nirvana 119. 206. 140. 235. 45. 294. 13. 278. 241. 142. 290. 129. 254 good 200. 261 eight hundred. 297 vehicle 26. 10. 252. 241. 144. 127 to the Dharma 40. 70. 284. 179. 159. 51. 261. extinction of suffering 71. 72. 305. 38. 177. 286. 116. 269. 135. 16. xiv Pilindavatsa 3 piśāca(s) 65. 307 of wisdom (see also prajñā) 237. 94 perfection(s) 53. 90. 181 eight hundred. Buddha (continued) 204. 254. 141. 182. 171. 210. 46. 281 perfection of 237. 52. 19. 215. 17. 280. 128. 48. 212. 298. 162. 272. 241. 172. 241 twelve hundred. 224. 191. 173. 182. true 50. 225. 310 to the cessation. 218. 183. 169. 226.Index
path(s) (continued) buddha. of the ear 251. 241. 228. 184. 23. 17. 275. 273. 185 pratyekabuddha(s) 7. 224. 38. of the eye 251 eight hundred. See hungry ghost Prince of the Dharma. 174. 237 of effort (see also vīrya) 237. 237. 25. 126 profound 33. 219. 96 to enlightenment 60.
290. 267. 223. 290. 172. 290. 291. 169. 228. of good merit 13. 294. 52. 289. 307. 314 rākṣasīs 305. 143 Ratnaviśuddha 168 relic(s) 5. 242. 271. 292. 209. 23. 259. 217. 289. 38. 15. 32 good. 272. 306 Raśmiprabhāsa 103. 289. 100. 236. 277. 14. 17. 130. 237. 298. 315. 147. 310 sarvabuddhasaṃgīti 310 sarvaguṇālaṃkāravyūha 311 sarvapuṇyasamuccaya 289
. 216. 293. 234. 18. 225. 218. 209. 217. 141. 290. 54. 172. 183
Sāgaradharabuddhivikrīḍitarājābhijña 151. 313 lord of (see also Brahma) 4 Sakamoto. 271. 181. 289. 42. Śākyas 20. 263. 91
Raeside. 167. 294. 182. 311. 170. 16 alaṃkāraśubha 307 anilambha 289 apkṛtsna 289 bodhisattva 307 dhvajāgrakeyūra 289 jñānamudrā 289 jñānolkā 289 mahātejogarbha 307 nakṣatrarājāditya 307 nakṣatrarājavikrīḍita 289 prasādavatī 289 ṛddhivikrīḍita 289 saddharmapuṇḍarīka 289. 11. 313. 36. 255. 215. 305. 184. James xv Rahu 4 Rāhula 3. 304. 296. 24. 315
Sadāparibhūta 265–70 Saddharmapuṇḍarīka (see also Lotus Sutra) xiii. 299. 218. quiescent 37. 152. 224. 14. 161. 105 Raśmiśatasahasraparipūrṇadhvaja 188 Ratimati 13 Ratiprapūrṇa kalpa 110 Ratnacandra 3 Ratnākara 3 Ratnaketurāja 155 Ratnapāni 3 Ratnaprabha 4 Ratnasaṃbhava 106 Ratnatejo’bhyudgatarāja 313 Ratnāvabhāsa kalpa 106. 311 Revata 3. 260. 219. 185. 183. 280. 154. 294. 240.Index
quiescence. 170. 223. 283 renunciants 201. 295. 316 Śālendrarāja 310 samādhi(s) 5. 153. 129. 300. 272. 292. 169. 250. 294. 188 Rājagṛha 3 rākṣasas 165. 279. 247. 291. 77. 226. 105. 95. 187. 284 Śākya clan. 210. 278. 214. 241. 27. 171. 182. 313. 151. 94. 286. 109. 294. 187. 292. 240. 280. 211. 299. 297 sakṛdāgāmin (see also once-returner) 246. 282. 14 Sāgara 4. 304. 203 renunciation 128. 144 root(s) 3. 314 “abode of immeasurable meanings” 4. 19. 54. 98 of bad merit 187 of error 30. 284. 78. 297. 161. Yukio xiv Śakra 4. 312. 287. 239 Śākyamuni 43. 154 sahā world 130. 291.
101. See all-knowledge. 38. 225. 142. 140. 59. 108. 93. 10. 240. 23. 237. 124 śīla (see also good conduct. six transmigratory states 5. 305 Sangha. 309
. 281. xv Saptaratnapadmavikrama 153. 44. 283. 230. 58. 95. 131. 278. 147. 261. 246. 279. 35. 138. 248. 59. and Sangha Sanskrit xiii. 71. 141. 179. 38. 102. 139. 59. 143. 252. 262. 33. 43. 55. 258. 41. 242. omniscience Sarvalokabhayacchambhitatvavidhvaṃsanakara 130 Sarvalokadhātūpadravodvegapratyuttīrṇa 130 Sarvarūpasaṃdarśana 188. 259. 131. 56. 52. 70.Index
samādhi(s) (continued) sarvarūpasaṃdarśana 280. 185. 155. 37. 310 perfection of 59. 227. 27. 255. 307 śrāmaṇa(s) 14. 280. 61. 45. 31. 140. integrity) 38. 108. 191. 246. 79. 110. 236. 130. 106. 55. 284 Sarvarūpasaṃdarśana world 292 Sarvasattvatrātar 118 Sarvasattvojohārī 305
Satatasamitābhiyukta 251. See Lotus Sutra sense(s) faculties. 58. 6. 184. 241. 41. 123. 78. 62. 25. 228. The (Hurvitz) xiv Scripture of the White Lotus of the Marvelous Law. 148. 317 śarīras. 41. 31. 280. six 127 ﬁve 36. 154. 40. 109. 281. xiv. 137. 241. 29. 284 Shopen. 77. 111. 60. Dharma. 195. See relics sarvajñātā. 245. 51. Gregory xv Śikhin 4. 85. 105. 42. 24. 141. 73. 48. 62. 254. 263 skanda 305 skillful means 23. 27. 204. 269 ﬁelds. 33. 307 Siṃhacandrā 268 Siṃhadhvaja 129 Siṃhaghoṣa 129 six states of existence. six 251. 26. 254. 41. 242. 316 twelvefold 176 Scripture of the Lotus Blossom of the Fine Dharma. See Buddha. 230. 50. 145. 237. 281. 30. 152. 35. 57. 43. 70. 162. 255. 154 Śāriputra 3. 201. 291. 286 sangha 79. 147. 143. 69. 68. 256. 294 sarvarutakauśalya 289 sarvasattvapāpajahana 310 sūryāvarta 289 vimala 307 vimalabhāsa 307 vimaladatta 289 vimalagarbha 289 vimalanirbhāsa 307 vimalaprabhāsa 289 vimalarūpa 307 vyūharāja 289 Samantabhadra 313–17 Samantagandha 4 Samantaprabha 144. 132. 53. 173. 103. 145 sandalwood 6. 228. 240. 82. 127. 76. 26. 282. 110. 51. 32. 28. 92. 297. 199. 84. 259–60. 56. 291 seven treasures 5. 51. 72. 30. 36. 36. 301. 47. 266 scripture(s) (see also sutra) 195 heretical 78. 143. 167. 60. 243. 53. 224. 73. 180. 58. 265. 46. 234. 44. 262 Semblance Dharma 52. 282. 207. 66. 198. 225. 146. 153. 57. 32. 283. 47. 54. 88.
114. 135. 168. 286. 131. 93. 216. 96. 264 of nonretrogression 25. 284. 39. 129. 189. 162.
. 108. 214. 167. 107 Sudharma 4. 263. King 307. 168. 246 stream-winner (see also srota-āpanna) 246 stupa(s) 5. 79. 14. 311 tamāla leaves. 128. 20. 171. 35. 107. 258 Śubhavyūha. 240. 284 stage(s) 100. 266. 143. 62. 291. 193. 77. 23. 182. 104. 161. 40. 161. 104. 210. 243. 90. tree 167. 176. 220. 224. 255 Tamālapatracandanagandha 110. 60. 253. 287. wood 254. 110. 109. 247. 141. 278. 72. 197. 113. 103. 70. 151. 194 sixteen 128. 26. 255 Takṣaka 4 tāla trees 240. 297. 214. 285. 280. 58. 172. 191. 259. 292 Śubhakṛtsna Heaven 253. 72. 44. 181. 51. 271. 198. 258. 128. 140. 306 Sumati 13 Sumeru (see also Mount Sumeru) 300 Sundarananda 3 Supratiṣṭhitacāritra 210 Susaṃbhavā 113 Susāthavāha 3 sutra(s) (see also scripture) xiv. 45. 60. 162. 174. 171. 157. 132. 249. 303. 248. 191. 283 stage 130. 177. 101. 13. 30. 139. 268. 224. 110. 130. 240. 317 great 279. 241. 252. 135. 106. 136. 108. 164. 163. 200. 299 jeweled. 157. 240.Index
śrāmaṇera(s) 128. 106. 279. 109. 4. 284. 14. 95. 285. 272. 274. 38. 16. 237. 110. 153. 168. 16. 264 of the arhat 246 of the Bhagavat 100 of noncorruption 90. 181. 273. 255. 73. 136. 306. 70. 240. 250. 254. 169. 129. 183. 31. 244. 188. 146. 234 of omniscience 95 of perseverance 193 of purity 177 of self-control 238 of a śrāvaka 130. 79. 310–312 Subhūti 3. 252. 246 vehicle 13. 103. 158. 61. 51. 32. 175. 265 Śrīgarbha 14. seven-jeweled. 261. 185. 15. 33. 270. 52. 187. of the seven treasures 11. 241. 128. 189. 69. 256. 261. 254. 283. 294. 194. 221. 130. 8. 284. 122
Sudharmā Hall 255 Sugatacetanā 268 Sukhāvatī 285 sumanas ﬂowers 243. 60. 128. 304. 242. 129. 143 Svāgata 144
tagara trees. 160. 245. 206. 159. 275. 167. 293. 19. 34. 255. 111. 241. 105. 129. 211. 217. 132. 74. 262. 182. 205. 110. 78. 28. 269. 141. 136 śrāvaka(s) 17. 282. 264. 106. 19 srota-āpanna(s) (see also stream-winner) 246. 204. 242. 282. 172. 316. 155. 130. 272 Suviśuddha 141. 190. 209. 239. 140. 317 Mahayana 4. 224. 163. 165. 161. 131. 246. 99. 173. 34. 102. 272. 314. 76. 111 Tamālapatracandanagandhābhijña 130 Tathāgata(s) (see also Buddha Tathāgata) 13. 201. 254. 313. 283. 114. 34. 185. 282. 13. 260. 308. 85. 130. 255. 203. 171. 267. 108. 293. 183. 15. 84. 51. 285. 108. 242. 141. 129. 174. 11. 286. 142. 109. 202. 193. 17. 47. 15. 14. 292. 97. 31. 213. 315. 59. 127. 85. 23. 262. 287. 6. 135. 200. 15. 72.
286. 269. 153. 236. 313. 71. 155. 247. 70. 181. 83. 316 Thiel. 163. 116. 210. 193. 295. 144. 265
. 315. 11. 69. 131. 53. 167. 61. 268 Tuṣita Heaven 315
Udāyin 144 uḍumbara ﬂower(s) 30. 212. 19. 14. 314. 240. 157. xv Tōshōdaiji xiii Trailokyavikrama 3 tranquil. tranquility 8. 101. 183. 229. 250 buddha 31. 94. 271. 223. 265. 79. 47. 105. 248. 283 Tibet. 46. See skillful means ūrṇā 289 Uruvilvakāśyapa 3. 211. 290. 144 uṣṇīṣa 289 utpala ﬂowers 306 Utpalaka 4
Vaidehī 4 Vairocanaraśmipratimaṇḍitā 289. 157. 90. 245 transcendent power(s) 8. 111. 297. 162. 312. 197. 238. 102. 130. 110. 86. 80. 168. 265. 130. 268. 127. 41. 30. 32. 128. 184. 91. 257. 285. Kiko xv Three Treasures (see also Buddha. 61. 286. 315 six 70. 291. 90. 274. 141. 306 Vāsukin 4 vehicle(s) 7. 151. 106. 266. 108. 145. 250. 123. 152. 164. 211 pratyekabuddha 26. 145. 137. 299. 201. 280. 155. 182. 309 universal monarch 184 Upananda 4 upāya. 188. 84. 23. Dharma. 292. 146. 295. 59. 139. and Sangha) 229 three worlds. 20 vārṣika trees 285. 59. 70. 111. 307. 180. 50. 13. 103. 146. 285. 138. 60. 176. 104. 267. 225. 272. 271. 125. 302. 169. 139. 307. 53. 35. teaching 4. 181. 131. 285. 195. 79. 204. 173. 198. 68. 190. 85. 223. 102. 158. 202. 277. 225. 61. 143. 218. 280. 187. 304 Vajrapāṇi 298 Vārāṇasī 43. 212. 262. 310 True Dharma 7. 301. 9. 215. 168. 15. 132. 140. 272. 256. 203. 202. 224. 277. 81. 148. 153. 141. 69.Index
Tathāgata(s) (continued) 143. 205. 12. 60. 294. 51. 45. 54 Varaprabha 14. 228. 214. 185. T. 13. 289. 43. 137. 162. 262. 10. 19. 146. 217. 284. 32. 161. 272. 313. 200. 229. 272 treasure house(s). 131. 190. xiv Toda. 202. 292. 268. 60. 246. 17. 132. Tibetan xiii. 41. 308. 105. 239. 155. 147. 203. 164. 204. 296
treasured lore. 18. 171. 152. 181. 42. 290. 102. 249 Trāyastriṃśa Heaven 333 treasure(s) 58. 107. 62. 151. 36. 200. 176. 202. 273. 67. 66. 61. 226. 281. 240. 62. 135. 284. 51. 91. 307 Vairocanaraśmipratimaṇḍitādhvajarāja 312 Vaiśravaṇa 293. 143. 138 inferior 35. 52. 172. 203. triple world 7. 61. 296. 233. 293. 97. 159. 204. 52. 17. 100. 189. Hirofumi xiv Tokushima University xiv Torii. 54. 155. 128. 79. 241. 142. 161. treasury(ies) 18. 219. 143. 172. 247. 47. 245. 154.
Buddha. 214. 246. 49. 134. 25. 114. 130. 35. 237. 314 view(s) 32 false. 135. See Gadgadasvara world(s) xiv. effort) 38. 175. 158. 190. 1. 25. 118. 42. 291. 31. 155. 220. 278. 32. 46. 40. 43. 312 deep. 211. 23. 8. 311. 92. 42. 61. 103. 206. 204. 181. utmost xiii. 307 Vīryabalavegaprāpta 294 Viśeṣamati 13 Viśiṣṭacāritra 210. 281. 190. 307 of the buddha(s). 262. 3. 308. 72. 84. 95. 62. 143. 55. 241. 216. 301 subtle 11. 29. Prince 307. 241. 139. 261. 225. 202. 85. 230. 211. 215. 47. 147. 120. Tathāgata(s) 3. 229. 40. 76. 230. 265 three 21. 121. 122. 247 little 33. 26. 27. 69. 157. 255. 308. 30.Index
single 31. 294. 98. 109. 225. 60. 286. 32. 131. 286. 70. 125. 265. 52. 104. profound 136. 281 false 189 great 3. 73. 31. 44. 107. Queen 307. 47. 138. 286. 70. 312 right 100. 277. 241. 125 wish-fulﬁlling gems 234 Wonderful Voice. 174. 72. 61. 59. 124. 133. 7. 132. 128. 204. 132. 125. 41. 310. 37. 61. 182. 95. 100. 138. 126. 30. 40. 216. 6. 151. 279. King 281 Vimaladatta. 206 keen 25. 149. 60. Prince 307. 230. 307 power of 59. 239. 99. 43. 35. wrong 36. 70. 37. 44. 207. 193. 263 universal 52. 38. 170. 105. 41. uncorrupted 51. 197. 285. 76. 117. 289 eye of 135 fourfold unobstructed. 129. 248. 91. 146. 310 Vimalanetra. 90. 27 true. 96. 179. 28. 127. 62. 55. 311 Vilambā 305 Vimaladatta. 53 vīrya (see also diligence. 113. 117. 293. without obstruction 114. 45. 235. 117. 233. 12. 101. 273. 289. 69. 84. 293 immeasurable 23. 163. 167. 159. 16. 154. 111. 41. 51. 11. 308. 223.
35. 263. 147. 5. 52. 146 perfection of 59. 219. 183. 142. 290 Vistīrṇavatī 311 Viśuddhacāritra 210 Vyūharāja 290
White Lotus of the Marvelous Law. 280. 101. 71. 138 Vemacitra 4 vetāla(s) 305. 275 śrāvaka 13. 214. 272. 301. 216. 274. 59. 243. 162. 59. 205. 200. 296. 237. 100. 105. 217. 73. 28. 152. 5. 45. 282. 167. 265. 237. 60. 212. 203. 114. 218. 290. 125. 141. 34. 117. 142. 19 vimalā world 185 Vimatisamudghātin 13 Vinirbhoga kalpa 265 Viraja 51. 56. 113. 168. 283. 239. 284. 278. 224. 310 Vimalāṅganetra 15. 131. 104. 108. 140. See Lotus Sutra wisdom(s) (see also prajñā) 9. 36. 216. 24. 62. 119. 183. 69. 23.
. 145. 105. 129. 155. 272. 102. 139. 140. 97. 53. 180. 135. 312 Vimalagarbha. 7. 37. 60. unobstructed. 34. 97. 136. 216 highest. 42. 271. ultimate. 106. 245. 128. 93. 159. 109. 110.
194. 79. 234. 242. 313 seven-jeweled 282 of the ten directions 25. 170. 175. 167. 159. 291. 14. 262. 301 three. 107 Yaśodharā 3. 260. 51. of Brahmas 175. 188 Yuyama. 16. 290 deﬁled. 312. 273 buddha 4. 302. 193. 279. triple 7. 130. 202. 313. 258. 293. 207. 27. 157. 295. 107. 240. 308. 61. 297. 289. 252. 6. 172. 294. 69. 169. 242. 316 human. 289. 162. 71. 5. 292. 272. 253. 69. 224. 185. vimalā 109. of the five defilements 32. 169. 34. 290. 59. 63. 187. 316 Brahma. 271. 301. 279. 20 Yaśasketu 106. 189. 191. 271. 60. 46. Akira xiv
. 49. 271. 140. 52. 305. 175. 210. 158. 203. 43. 159 sahā 4. 298. of humans 59. 314 yakṣakṛtya 305 Yaśaskāma 15. 170. 66. 320
yakṣa(s) 4. 117. 283. 32. 255. 11. 102. 31. 125. 283
troubled 32. 299. of deﬁlement. 271. 316 world-protector(s) 43. 291. 240. 17. 14. 286. 175. 225. 185 Sukhāvatī 285 worldly 8. 54. 5. 259. 193. 280. 217. 165. 200. 304. 313. 291. 79. 187. 314 pure. 293. 16 fearful 177 future 96. 293. 99. 272. 14. 189. 294. 263. 151. 298. 64. 236. 271. 16. 46 eighteen thousand 5. 155. 209. 91. 190.Index
world(s) (continued) 290. 168. 53. 219. 216. 201.
Xiaopinbanruoboluomijing (小品般若波羅蜜經) Skt. Zhongahanjing (中阿含經) Skt. Kāruṇikārājā-prajñāpāramitā-sūtra (?) Taishō No. Fosuoxingzan (佛所行讃) Skt. Zabaocangjing (雜寶藏經) Eng.: Sanskrit Jp. Renwangbanruoboluomijing (仁王般若波羅蜜經) Skt. Buddhacarita Ch. Madhyamāgama Ch. Jingangbanruoboluomijing (金剛般若波羅蜜經) Skt. Dīrghāgama Ch. Changahanjing (長阿含經) Skt. The Scriptural Text: Verses of the Doctrine. 1 26 159 192 203 211 227 235 243
.BDK English Tripiṭaka (First Series)
Abbreviations Ch. Fajupiyujing (法句譬喩經) Eng. The Storehouse of Sundry Valuables (1994) Ch. Dachengbenshengxindiguanjing (大乘本生心地觀經) Ch. Adhyardhaśatikā-prajñāpāramitā-sūtra Ch. Aṣṭasāhasrikā-prajñāpāramitā-sūtra Ch. Vajracchedikā-prajñāpāramitā-sūtra Ch. with Parables (1999) Ch.: Published title Title Ch. Daluojingangbukongzhenshisanmoyejing (大樂金剛不空眞實三麼耶經) Skt.: Chinese Skt.: Japanese Eng.
Shengmanshizihouyichengdafangbianfangguangjing (勝鬘師子吼一乘大方便方廣經) Skt. Revised Second Edition. Pratyutpannabuddhasaṃmukhāvasthitasamādhi-sūtra Eng. Guanpuxianpusaxingfajing (觀普賢菩薩行法經) Ch. The Pratyutpanna Samādhi Sutra (1998)
374 389 412 418
. Mahāparinirvāṇa-sūtra Ch. The Sutra on Contemplation of Amitāyus (in The Three Pure Land Sutras. Guanwuliangshoufojing (觀無量壽佛經) Skt. Wuliangshoujing (無量壽經) Skt. The Lotus Sutra (Revised Second Edition. Banzhousanmeijing (般舟三昧經) Skt. The Smaller Sutra on Amitāyus (in The Three Pure Land Sutras. 2007) Ch. Avataṃsaka-sūtra Ch. Revised Second Edition. Dafangguangfohuayanjing (大方廣佛華嚴經) Skt. Miaofalianhuajing (妙法蓮華經) Skt. 251 262
276 277 278 353
Ch. Śrīmālādevīsiṃhanāda-sūtra Eng. 2005) Ch. Sukhāvatīvyūha Eng. Wuliangyijing (無量義經) Ch. 2003) Ch. Amituojing (阿彌陀經) Skt. The Bequeathed Teaching Sutra (in Apocryphal Scriptures. The Larger Sutra on Amitāyus (in The Three Pure Land Sutras. Prajñāpāramitāhṛdaya-sūtra Ch. Amitāyurdhyāna-sūtra Eng. Kṣitigarbhapraṇidhāna-sūtra (?) Ch. Sukhāvatīvyūha Eng. Dabanniepanjing (大般涅槃經) Skt. Saddharmapuṇḍarīka-sūtra Eng.BDK English Tripiṭaka
Title Ch. The Sutra of Queen Śrīmālā of the Lion’s Roar (2004)
Taishō No. Banruoboluomiduoxingjing (般若波羅蜜多心經) Skt. Revised Second Edition. 2003) Ch. Fochuibaniepanlüeshuojiaojiejing (佛垂般涅槃略説教誡經) Eng. 2003) Ch. Dicangpusabenyuanjing (地藏菩薩本願經) Skt.
. The Ullambana Sutra (in Apocryphal Scriptures. The Śūraṅgama Samādhi Sutra (1998) Ch. Sishierzhangjing (四十二章經) Eng. 2005)
454 468 475
480 614 618 639 642
665 671 676
Ch. Vimalakīrtinirdeśa-sūtra Eng. Yaoshiliuliguangrulaibenyuangongdejing (藥師琉璃光如來本願功徳經) Skt. Saṃdhinirmocana-sūtra Eng. The Sutra of Forty-two Sections (in Apocryphal Scriptures. Damoduoluochanjing (達磨多羅禪經) Ch. Milexiashengchengfojing (彌勒下生成佛經) Skt. Yulanpenjing (盂蘭盆經) Skt. Laṅkāvatāra-sūtra Ch. Zuochansanmeijing (坐禪三昧經) Ch. Yuedengsanmeijing (月燈三昧經) Skt. Bhaiṣajyaguruvaiḍūryaprabhāsapūrvapraṇidhānaviśeṣavistara Ch. Shoulengyansanmeijing (首楞嚴三昧經) Skt. Maitreyavyākaraṇa (?) Ch. Candrottarādārikāparipṛcchā Ch. Samādhirājacandrapradīpa-sūtra Ch. The Scripture on the Explication of Underlying Meaning (2000) Ch. Wenshushiliwenjing (文殊師利問經) Skt. Suvarṇaprabhāsa-sūtra Ch. Yueshangnüjing (月上女經) Skt. The Vimalakīrti Sutra (2004) Ch. Jinguangmingzuishengwangjing (金光明最勝王經) Skt. 2005) Ch. Jieshenmijing (解深密經) Skt. Rulengqiejing (入楞伽經) Skt.BDK English Tripiṭaka
Taishō No. The Sutra of Perfect Enlightenment (in Apocryphal Scriptures. Mañjuśrīparipṛcchā (?) Ch. Ullambana-sūtra (?) Eng. Weimojiesuoshuojing (維摩詰所説經) Skt. 450
Ch. Śūraṅgamasamādhi-sūtra Eng. Dafangguangyuanjuexiuduoluoliaoyijing (大方廣圓覺修多羅了義經) 842 Eng.
Mahāvairocanābhisambodhivikurvitādhiṣṭhānavaipulyasūtrendrarājanāmadharmaparyāya Eng. Dabiluzhenachengfoshenbianjiachijing (大毘盧遮那成佛神變加持經) Skt.BDK English Tripiṭaka
Taishō No. Mohesengqilü (摩訶僧祇律) Skt. Upāsakaśīla-sūtra (?) Eng. Saddharmapuṇḍarīka-upadeśa Ch. Dharmaguptaka-vinaya (?) Ch. The Vairocanābhisaṃbodhi Sutra (2005) Ch. Susiddhikaramahātantrasādhanopāyika-paṭala Eng. Shizhupiposhalun (十住毘婆沙論) Skt. The Adamantine Pinnacle Sutra (in Two Esoteric Sutras. 848
Ch. Suxidijieluojing (蘇悉地羯囉經) Skt. 2001) Ch. Fanwangjing (梵網經) Skt. Brahmajāla-sūtra (?) Ch. Sarvatathāgatatattvasaṃgrahamahāyānābhisamayamahākalparāja Eng. Youposaijiejing (優婆塞戒經) Skt. Mātaṅgī-sūtra (?) Ch. 2001) Ch. Sifenlü (四分律) Skt. The Sutra on Upāsaka Precepts (1994) Ch. Daśabhūmika-vibhāṣā (?) Ch. Mahāsāṃghika-vinaya (?) Ch. Modengqiejing (摩登伽經) Skt. Abhidharmakośa-bhāṣya
1300 1425 1428 1462 1484 1488
1519 1521 1530
. Jinggangdingyiqierulaizhenshishedachengxianzhengdajiaowangjing (金剛頂一切如來眞實攝大乘現證大教王經) Skt. Fodijinglun (佛地經論) Skt. Apidamojushelun (阿毘達磨倶舍論) Skt. Buddhabhūmisūtra-śāstra (?) Eng. The Susiddhikara Sutra (in Two Esoteric Sutras. The Interpretation of the Buddha Land (2002) Ch. Miaofalianhuajingyoubotishe (妙法蓮華經憂波提舍) Skt. Shanjianlüpiposha (善見律毘婆沙) Pāli Samantapāsādikā Ch.
Dachengzhuangyanjinglun (大乘莊嚴經論) Skt. Nyāyapraveśa Ch. 1999) Ch. The Thirty Verses on Consciousness Only (in Three Texts on Consciousness Only. The Treatise in Twenty Verses on Consciousness Only (in Three Texts on Consciousness Only. Triṃśikā Eng. Madhyāntavibhāga Ch. Shedachenglun (攝大乘論) 1593 Skt. Yinmingruzhenglilun (因明入正理論) Skt. Mahāyānasaṃgraha Eng. Yuqieshidilun (瑜伽師地論) Skt. Weishiershilun (唯識二十論) Skt. The Treatise on the Elucidation of the Knowable (2004) 1600 1604 1609 1611 1630 1636 1642 1645
. Jiujingyichengbaoxinglun (究竟一乘寳性論) Skt. Chengweishilun (成唯識論) Eng. Ratnagotravibhāgamahāyānottaratantra-śāstra Ch. Madhyamaka-śāstra Ch. Zhangsuozhilun (彰所知論) Eng. Viṃśatikā Eng. 1999)
Taishō No. Yogācārabhūmi Ch. Dachengjipusaxuelun (大乘集菩薩學論) Skt. 1564 1579 1585
Ch. 1999) Ch. Zhonglun (中論) Skt. Vajrasūcī Ch. Jingangzhenlun (金剛針論) Skt.BDK English Tripiṭaka
Title Ch. Śikṣāsamuccaya Ch. Dachengchengyelun (大乘成業論) Skt. Demonstration of Consciousness Only (in Three Texts on Consciousness Only. The Summary of the Great Vehicle (Revised Second Edition. Bianzhongbianlun (辯中邊論) Skt. 2003) Ch. Karmasiddhiprakaraṇa Ch. Weishisanshilunsong (唯識三十論頌) Skt. Mahāyānasūtrālaṃkāra Ch.
The Blue Cliff Record (1998) Ch. Mohezhiguan (摩訶止觀) Ch. Dachengxuanlun (大乘玄論) Ch. The Awakening of Faith (2005) Ch. Huayanyichengjiaoyifenqizhang (華嚴一乘教義分齊章) Ch. Wumen’s Gate (in Three Chan Classics. 1999) Ch. Zhaolun (肇論) Ch. Guanwuliangshoufojingshu (觀無量壽佛經疏) Ch. Wumenguan (無門關) Eng. Naxianbiqiujing (那先比丘經) Pāli Milindapañha Ch. Shimoheyanlun (釋摩訶衍論) Ch. The Recorded Sayings of Linji (in Three Chan Classics. Tiantaisijiaoyi (天台四教儀) Ch. Miaofalianhuajingxuanyi (妙法蓮華經玄義) Ch. Foguoyuanwuchanshibiyanlu (佛果圜悟禪師碧巖録) Eng. A Comprehensive Commentary on the Heart Sutra (Prajñāpāramitā-hṛdaya-sūtra) (2001) Ch. Yuanrenlun (原人論) Ch. Zhenzhoulinjihuizhaochanshiwulu (鎭州臨濟慧照禪師語録) Eng. Jingangdingyuqiezhongfaanouduoluosanmiaosanputixinlun (金剛頂瑜伽中發阿耨多羅三藐三菩提心論) Ch. 1999)
. 1662 1665 1666
1668 1670 1710
1716 1753 1852 1853 1858 1866 1886 1911 1915 1931 1934 1985 2003 2005
Ch.BDK English Tripiṭaka
Title Ch. Xiuxizhiguanzuochanfayao (修習止觀坐禪法要) Ch. Banruoboluomiduoxinjingyuzan (般若波羅蜜多心經幽賛) Eng. Guoqingbailu (國清百録)
Taishō No. Sanlunxuanyi (三論玄義) Ch. Dachengqixinlun (大乘起信論) Skt. Putixingjing (菩提行經) Skt. Bodhicaryāvatāra Ch. Mahāyānaśraddhotpāda-śāstra (?) Eng.
2008 2010 2012A
2014 2025 2031
Ch. The Biographical Scripture of King Aśoka (1993) Ch. Samayabhedoparacanacakra Eng. The Cycle of the Formation of the Schismatic Doctrines (2004) Ch. Yibuzonglunlun (異部宗輪論) Skt. Yongjiazhengdaoge (永嘉證道歌) Ch. Aśokāvadāna Eng. 2002) Ch. A Biography of the Tripiṭaka Master of the Great Ci’en Monastery of the Great Tang Dynasty (1995) Ch. Chixiubaizhangqinggui (勅修百丈清規) Eng.BDK English Tripiṭaka
Title Ch. Huangboshanduanjichanshichuanxinfayao (黄檗山斷際禪師傳心法要) Eng. 1999) Ch. Biographies of Buddhist Nuns (in Lives of Great Monks and Nuns. Posoupandoufashichuan (婆藪槃豆法師傳) Eng. The Platform Sutra of the Sixth Patriarch (2000) Ch. 2002) Ch. The Life of Aśvaghoṣa Bodhisattva (in Lives of Great Monks and Nuns. The Life of Nāgārjuna Bodhisattva (in Lives of Great Monks and Nuns. The Baizhang Zen Monastic Regulations (2007)
Taishō No. 2002) Ch. Xinxinming (信心銘) Eng. Liuzudashifabaotanjing (六祖大師法寶壇經) Eng. Mamingpusachuan (馬鳴菩薩傳) Eng. Ayuwangjing (阿育王經) Skt. Longshupusachuan (龍樹菩薩傳) Eng. Essentials of the Transmission of Mind (in Zen Texts. Biqiunichuan (比丘尼傳) Eng. Datangdaciensisancangfashichuan (大唐大慈恩寺三藏法師傳) Eng. The Faith-Mind Maxim (in Three Chan Classics. 2005) Ch. Biography of Dharma Master Vasubandhu (in Lives of Great Monks and Nuns. 2002)
. Gaosengchuan (高僧傳) Ch.
Tendaihokkeshūgishū (天台法華宗義集) Eng. The Essentials of the Vinaya Tradition (1995) Jp. The Collected Teachings of the Tendai Lotus School (1995) Jp. Fayuanzhulin (法苑珠林) Ch. Nanhaijiguineifachuan (南海寄歸内法傳) Eng. Shōmangyōgisho (勝鬘經義疏) Yuimakyōgisho (維摩經義疏) Hokkegisho (法華義疏) Hannyashingyōhiken (般若心經秘鍵) Daijōhossōkenjinshō (大乘法相研神章) Kan-jin-kaku-mu-shō (觀心覺夢鈔)
2087 2089-(7) 2102 2122 2125 2135 2185 2186 2187 2203 2309 2312 2348 2366 2376 2377 2426 2427
Jp. The Journey of the Eminent Monk Faxian (in Lives of Great Monks and Nuns. Kenkairon (顯戒論) Sangegakushōshiki (山家學生式)
Jp. Youfangjichao: Tangdaheshangdongzhengchuan (遊方記抄: 唐大和上東征傳) Ch. Jp. Gaosengfaxianchuan (高僧法顯傳) Eng. Jp. Jp. The Great Tang Dynasty Record of the Western Regions (1996) Ch. Jp. Hizōhōyaku (秘藏寶鑰) Eng. Datangxiyuji (大唐西域記) Eng. Jp. Buddhist Monastic Traditions of Southern Asia (2000) Ch. 2002)
Taishō No. On the Differences between the Exoteric and Esoteric Teachings (in Shingon Texts. 2004) Jp. The Precious Key to the Secret Treasury (in Shingon Texts. Fanyuzaming (梵語雑名) Jp. Hongmingji (弘明集) Ch. 2085
Ch. Benkenmitsunikyōron (辨顯密二教論) Eng. Jp.BDK English Tripiṭaka
Title Ch. 2004)
. Risshūkōyō (律宗綱要) Eng.
2004) Jp. and Enlightenment (2003) Jp. and Reality (in Shingon Texts. The Meaning of Becoming a Buddha in This Very Body (in Shingon Texts.BDK English Tripiṭaka
Title Jp. Shōjijissōgi (聲字實相義) 2429 Eng. Unjigi (吽字義) Eng. 2005) Jp. A Treatise on Letting Zen Flourish to Protect the State (in Zen Texts. Kōzengokokuron (興禪護國論) Eng. Sokushinjōbutsugi (即身成佛義) Eng. Tannishō (歎異抄) Eng. Tannishō: Passages Deploring Deviations of Faith (1996) Jp. Senchaku Hongan Nembutsu Shū: A Collection of Passages on the Nembutsu Chosen in the Original Vow (1997) Jp. The Meanings of the Word Hūṃ (in Shingon Texts. Ōjōyōshū (往生要集) 2430 2514
2582 2586 2608
2661 2668 2682
Taishō No. Kenjōdoshinjitsukyōgyōshōmonrui (顯淨土眞實教行証文類) Eng. 2004) Jp. Kyōgyōshinshō: On Teaching. Shōbōgenzō (正法眼藏) Jp. Rennyoshōninofumi (蓮如上人御文) Eng. Rennyo Shōnin Ofumi: The Letters of Rennyo (1996) Jp. The Meanings of Sound. 2004) Jp. Fukanzazengi (普勧坐禪儀) Eng. Senchakuhongannenbutsushū (選擇本願念佛集) Eng. Sign. The Mitsugonin Confession (in Shingon Texts. A Universal Recommendation for True Zazen (in Zen Texts. Practice. The Illuminating Secret Commentary on the Five Cakras and the Nine Syllables (in Shingon Texts. 2005) Jp. Advice on the Practice of Zazen (in Zen Texts. 2428
Jp. 2004) Jp. Gorinkujimyōhimitsushaku (五輪九字明秘密釋) Eng. Zazenyōjinki (坐禪用心記) Eng. Faith. Mitsugoninhotsurosangemon (密嚴院發露懺悔文) Eng. 2005) Jp.
The Candle of the Latter Dharma (1994) Jp. Hasshūkōyō (八宗綱要) Eng. Kaimokushō (開目抄) Eng. Jūshichijōkenpō (十七條憲法)
Taishō No. Risshōankokuron (立正安國論) Eng. Mappōtōmyōki (末法燈明記) Eng. Risshōankokuron or The Treatise on the Establishment of the Orthodox Teaching and the Peace of the Nation (in Two Nichiren Texts. Kanjinhonzonshō or The Most Venerable One Revealed by Introspecting Our Minds for the First Time at the Beginning of the Fifth of the Five Five Hundred-year Ages (in Two Nichiren Texts.BDK English Tripiṭaka
Title Jp. Sangōshīki (三教指帰) Jp. 2003) Jp. The Sutra on the Profundity of Filial Love (in Apocryphal Scriptures. 2688
extracanonical extracanonical extracanonical extracanonical
. Kanjinhonzonshō (觀心本尊抄) Eng. 2005) Jp. Kaimokushō or Liberation from Blindness (2000) Jp. Fumuenzhongjing (父母恩重經) Eng. The Essentials of the Eight Traditions (1994) Jp. 2003) Ch.