[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Buddhist Sanskrit literature](https://indike.org/pramana/in.bauddha.sanskrit) › [Mahāyāna sūtras](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra) › [Saddharmapuṇḍarīkasūtra](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika) › [དམ་པའི་ཆོས་པད་མ་དཀར་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo) › [The White Lotus of the Good Dharma](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000) › 8 # དམ་པའ་ཆས་པད་མ་དཀར་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 8 The White Lotus of the Good Dharma 8 - **Language:** English ### [8.1](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.1) Chapter 15 The Lifespan of the Tathāgata Then the Bhagavān said to the complete assembly of bodhisattvas, “Noble ones, have faith and certainty in the true words that I, the Tathāgata, will speak.” The Bhagavān said a second time, and a third time, to those bodhisattvas, “Noble ones, have faith and certainty in the true words that I, the Tathāgata, will speak. Noble ones, have faith and certainty in the true words that I, the Tathāgata, will speak.” At this, the complete assembly of bodhisattvas, with bodhisattva mahāsattva Maitreya standing in front to them, with hands together in homage, requested, “Bhagavān, explain the meaning to us. Sugata, explain it to us. We will believe what the Tathāgata says.” A second time, the complete assembly of bodhisattvas requested the Bhagavān, “Bhagavān, explain the meaning to us. Sugata, explain it to us. We will believe what the Tathāgata says.” A third time, the complete assembly of bodhisattvas requested the Bhagavān, “Bhagavān, explain the meaning to us. Sugata, explain it to us. We will believe what the Tathāgata says.” Then the Bhagavān, knowing that the bodhisattvas had made their request three times, said to those bodhisattvas, “And so, noble ones, listen to what has arisen because of the power of my samādhi.⁴⁴⁴ “Noble ones, the world with its devas, humans, and asuras thinks and believes, ‘Bhagavān Śākyamuni departed from his Śākya clan into mendicancy, went to the preeminent, supreme Bodhimaṇḍa, and attained the highest, complete enlightenment of buddhahood by the city of Gayā.’ ### [8.2](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.2) However, noble ones, I attained the highest, complete enlightenment of buddhahood many hundreds of thousands of quintillions of eons ago. “Noble sons, it is like this: If there were a man who picked up one atom from among the atoms of the element of earth in countless⁴⁴⁵ fifty hundred thousand quintillion world realms, and he were to carry it in an eastern direction until he had passed countless, fifty hundred thousand quintillion world realms, and were then to deposit that atom there; and if he were to continue on further in that way⁴⁴⁶ until the entire element of earth in all those world realms was gone, depositing the atoms in that manner, in that way, into world realms in an eastern direction, then, noble ones, do you think that anyone could conceive of, or calculate, count, or determine the number of those world realms?” The bodhisattva mahāsattva Maitreya and the complete assembly of bodhisattvas said to the Bhagavān, “Bhagavān, those world realms are numberless, are innumerable, and are beyond the capacity of the mind. Bhagavān, even all the śrāvakas and pratyeka­buddhas with their higher wisdom could not conceive of, calculate, or determine their number. Bhagavān, even for us bodhisattvas on the level of irreversibility this subject is beyond the scope of our thoughts. Bhagavān, the number of those world realms would be incalculable.” The Bhagavān said to those bodhisattva mahāsattvas, “Noble ones, I declare to you, I proclaim to you,⁴⁴⁷ ### [8.3](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.3) noble ones, in those world realms in which that man would deposit atoms, and, noble sons, those in which he did not deposit them, there are not, in all those hundreds of thousands of quintillions of world realms, noble sons, as many atoms as there are hundreds of thousands of quintillions of eons since I attained the highest complete enlightenment of buddhahood. Since I began teaching the Dharma to beings in this Sahā world realm and in another hundred thousand quintillion world realms, noble ones, those other tathāgatas, arhats, perfectly enlightened buddhas whom I have previously mentioned, beginning with Tathāgata Dīpaṃkara, and the passing into nirvāṇa of those tathāgatas, arhats, perfectly enlightened buddhas, were my emanations, noble ones, in order to accomplish the teaching of the Dharma through skillful methods. Moreover, noble ones, the Tathāgata, on seeing the extent of the faculties and diligence of the successive beings of future times, states what will be his name in those times, and states when his passing into nirvāṇa will occur, and in that way he will satisfy beings with various kinds of Dharma teachings.⁴⁴⁸ “Noble ones, the Tathāgata says to beings with various aspirations, few roots of merit, and many kleśas, ‘Bhikṣus, I am young; I renounced my family and it has not been long, bhikṣus, since I have attained the highest, complete enlightenment of perfect buddhahood.’ “Noble ones, even though it has thus been a long time since the Tathāgata attained the highest, complete enlightenment of perfect buddhahood, he says, ‘It has not been long since I attained the highest, complete enlightenment of perfect buddhahood.’ ### [8.4](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.4) That kind of Dharma was taught solely for the purpose of ripening beings and bringing them into the teaching. “Noble ones, all those Dharma teachings were taught by the Tathāgata in order to guide beings. “Noble ones, the words the Tathāgata speaks in order to guide beings, whether spoken by myself or spoken by someone else, whether concerning myself or concerning anyone else—whatever Dharma teachings the Tathāgata has taught, all are the truth that is spoken by the Tathāgata. The Tathāgata does not lie. “Why is that? The Tathāgata has seen the three realms exactly as they are:⁴⁴⁹ there is no birth, no death, no transmigration, no becoming, no saṃsāra, no nirvāṇa, no being, no nonbeing, no existence, no nonexistence, no ‘like this,’ no ‘not like this,’ no ‘untrue,’ and no ‘not untrue.’ The Tathāgata does not see the three realms in the way that ordinary, foolish beings see them. Concerning this, the Tathāgata has the direct perception of phenomena, and there is no phenomenon of which he is oblivious. Therefore, whatever the Tathāgata says is all the truth, without any lies. However, as beings have different kinds of conduct, different kinds of aspirations, and different kinds of perception and conception, in order that they may develop roots of merit, the Tathāgata teaches many kinds of Dharma teachings, with many kinds of goals. “Noble ones, whatever the Tathāgata has to do, that is what the Tathāgata does. The Tathāgata, who has attained perfect buddhahood a long time ago, has an immeasurable lifespan. ### [8.5](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.5) He always remains and does not pass into nirvāṇa, but creates the appearance of passing into nirvāṇa in order to benefit his students. “Noble ones, I still have an entire lifespan of twice times a hundred thousand quintillion eons. Although I will not pass into nirvāṇa, I state that I am going to pass into nirvāṇa. Why is that? Noble ones, it is in order to ripen beings through this Dharma teaching. If I were not to pass into nirvāṇa and were to remain for a long time, because I would be constantly seen, beings would not create roots of merit. They would become destitute, devoid of merit, indulging in desires, blind, and caught in the net of wrong views. Thinking, ‘The Tathāgata remains,’ they would perceive him as easy to meet⁴⁵⁰ and would not perceive him as difficult to meet. They would think, ‘The Tathāgata is with us,’ and would not be diligently dedicated to escaping from the three realms. They would not view a tathāgata as being rare. “Therefore, noble ones, the Tathāgata, using skillful method, states, ‘Bhikṣus, it is very difficult to find the appearance of the tathāgatas.’ Why is that? For those beings, it is possible that they may see a tathāgata after many hundred thousands of quintillions of eons, and it is possible that they will not. “Noble ones, considering this, I say, ‘Bhikṣus, the appearance of a tathāgata is difficult to find,’ so that conceiving that the appearance of a tathāgata is difficult to find they perceive it as a wonder, and they have the understanding that a tathāgata passes into nirvāṇa. When they do not see the Tathāgata,⁴⁵¹ ### [8.6](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.6) they will thirst for the sight of him. The roots of merit from the mind being focused upon the Tathāgata will bring good results, benefits, and happiness for a long time. Knowing this, for the sake of those to be guided, the Tathāgata announces that he will pass into nirvāṇa even though he does not pass into nirvāṇa. “Noble ones, that which the Tathāgata states is a Dharma teaching; he does not speak lies. “Noble ones, it is as if there were a man who is a physician who is wise, eminent, learned, intelligent, very skilled,⁴⁵² and could cure all illnesses, and that man has many sons—ten, twenty, thirty, forty, fifty, a hundred, or a thousand. That physician goes away to somewhere else, and all his sons take a poisonous drink, or a venomous drink. As a result of that poison or venom, they are tormented and tortured by the sensations of suffering and roll around on the ground. Then their father, the physician, returns from his journey. His sons are in distress from the suffering caused by that poison or venom. Some have deluded perceptions and some do not have deluded perception but all are in distress from suffering. They are happy to see their father and say to him, ‘Father, you have returned happily and safely. Free us from this poison or venom that is destroying our bodies. Save our lives!’ “Their father sees that they are distressed by suffering, that they are tormented and tortured by illness and are rolling around on the ground. He gathers together great herbs with excellent color, aroma, and taste and grinds them on a stone. He tells his sons to drink this mixture, saying, ‘Sons, drink this great medicine that is colorful, aromatic, and tasty ### [8.7](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.7) Noble ones, if you drink this excellent medicine you will quickly be freed from the poison or venom, and will be happy and healthy.’ “Then the physician’s sons who do not have deluded perception see the color of the medicine, smell its aroma, taste its flavor, and quickly drink it. They become completely free from all illness. His sons who have deluded perception praise their father, saying, ‘Father, you have returned happily and safely. Heal us!’ but they do not drink the medicine. Why is that? Because their perception is deluded, they did not like the color of the medicine, did not like its smell, and did not like its taste. Then the physician thinks, ‘These sons of mine have deluded perception because of the poison or venom and so will not drink the medicine, but they are praising me. I will use a skillful method to make them drink this medicine.’ “Then the physician, wishing to use a skillful method to make his sons drink the medicine, says to them, ‘Noble ones, I am old, advanced in years, and aged. The time of my death is close. Sons, do not be sad. Do not be unhappy. If you need great medicine, take this medicine.’ Having instructed them in this way as a skillful method he goes to another land, and having gone there, sends news to his sick sons that he is dying. Then they become very sad, wail and weep, thinking, ‘Our only father, protector, progenitor, who had compassion for us has died, and so now we have no protector!’ They see that they are without a protector; they see that they have no refuge, and are overcome by sorrow. “Through becoming overcome by sorrow, those whose perceptions are deluded gain undeluded perception. Then they can perceive the color, aroma, and taste of the medicine’s color, aroma, and taste, and at that time they drink it. ### [8.8](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.8) Once they have drunk it they become free from their illness. When the physician knows that his sons have been cured he then reveals himself to them. “Noble ones, what do you think? Should someone who has used such a skillful method be called a liar?” “No, Bhagavān,” they answered. “No, Sugata.” “Noble ones,” he continued, “in the same way, although I attained the highest, complete enlightenment of perfect buddhahood countless, innumerable hundreds of thousands of quintillions of eons ago, I sometimes teach as a skillful method such as this in order to guide beings. In this matter, I am not in any way a liar.” Then the Bhagavān taught the meaning of this extensively in verses: “Countless thousands of millions of eons ago, A length of time that is inconceivable, I attained the highest enlightenment And I am always teaching the Dharma. {1} “I inspired⁴⁵³ these numerous bodhisattvas And directed them toward the wisdom of buddhahood. Throughout millions of eons I have ripened Endless quintillions of beings. {2} “I speak skillfully in order to guide beings: I teach them the level of nirvāṇa. In this time I do not pass into nirvāṇa, But will continue to teach the Dharma here. {3} “In that time I empower myself, And I similarly empower all beings. Foolish humans, whose understanding is false, Do not see me, even though I am present there. {4} “They see me physically pass into nirvāṇa And they make offerings to my remains. Because they do not see me, they yearn for me And therefore their minds become corrected. {5} “When they have become gentle, kind, and honest And they forsake even their own bodies,⁴⁵⁴ Then they become my saṅgha of śrāvakas And I will reveal myself to them on Vulture Peak. {6} “There I will say this to my followers: ‘I did not pass into nirvāṇa here; Bhikṣus, that was my skillful method. ### [8.9](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.9) I appear again and again in the world of the living. {7} “ ‘I have been before other beings And taught them this highest enlightenment. You could not hear those words of mine, But other than that I did not pass into nirvāṇa. {8} “ ‘I see the beings who undergo destruction, But I do not reveal my form to them. When they aspire to see me, Then I teach the Dharma to those thirsty ones.’ {9} “I always have that kind of blessing Throughout countless billions of eons. I do not depart from Vulture Peak, And yet I have millions of other seats.⁴⁵⁵ {10} “While beings see and think That this world realm is burning, At that time this buddha realm of mine Is filled with maruts and humans. {11} “They have various kinds of delights and joys there, With millions of gardens, mansions, and airborne palaces. It is adorned by mountains made of jewels And by trees covered with blossoms and fruits. {12} “Above, the devas are beating their great drums And sending down a rain of coral tree flowers. They scatter them over myself and the śrāvakas And other wise ones who are fixed upon enlightenment. {13} “This realm of mine remains constantly like this While others conceive that it is burning. They see the world as being terrifying⁴⁵⁶ And filled with calamities and hundreds of miseries. {14} “For many millions of years They never hear even the name of the tathāgatas Or the Dharma or my followers. That is the result of their bad karma. {15} “When gentle and kind beings Are born in this human world, As soon as they are born, through good karma, They will see me teaching the Dharma. {16} “I never say anything to them Of these my endless activities. It is a long time since they have seen me, And I say it is rare to find the jinas. {17} “I have the power of wisdom in this way; It is a brilliance that is infinite. My lifespan is that of infinite eons, Which I have gained through my past conduct. {18} “Wise ones, do not have any doubt about this. ### [8.10](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.10) You should dismiss every kind of uncertainty. The words that I am speaking are the truth. In my speech there are never any lies. {19} “Like a physician who is skilled in methods Who, because his sons have deluded perception, While he is alive says that he has died, The wise know that this would not be proclaimed a lie. {20} “In that way, I am the self-arisen father of the world, The Lord who is a physician for all beings. Knowing that the ignorant fools are deluded, I who have not passed into nirvāṇa manifest passing. {21} “For what reason? Through constantly seeing me The unwise and ignorant will become lazy.⁴⁵⁷ They will be fearlessly careless in following their desires And their recklessness will cause them to fall into lower existences. {22} “At all times I know their various modes of conduct And I say to them that I am like this or that Because somehow I must bring them to enlightenment, And somehow they must obtain the Buddha’s Dharma.” {23} Chapter 16 The Extent of the Merit When the teaching of the Tathāgata’s lifespan was taught it benefited innumerable, countless beings. The Bhagavān said at that time to the bodhisattva mahāsattva Maitreya, “Ajita, when the Dharma teaching that teaches the Tathāgata’s lifespan was given, a hundred thousand quintillion bodhisattvas, as numerous as the grains of sand in sixty-eight Ganges Rivers, developed receptivity to the birthlessness of phenomena. “A thousand times more bodhisattva mahāsattvas than that attained the power of retention. “Other bodhisattva mahāsattvas, as numerous as the atoms in a world realm of a thousand⁴⁵⁸ worlds, heard this Dharma teaching and attained unimpeded eloquence. “Other bodhisattva mahāsattvas, as numerous as the atoms in a world realm of a million worlds,⁴⁵⁹ heard this Dharma teaching and attained a hundred thousandfold power of retention.⁴⁶⁰ “Other bodhisattva mahāsattvas, as numerous as the atoms in a world realm of a billion worlds,⁴⁶¹ ### [8.11](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.11) heard this Dharma teaching and turned the irreversible wheel. “Other bodhisattva mahāsattvas, as numerous as the atoms in the intermediate thousandfold world realm,⁴⁶² heard this Dharma teaching and turned the Dharma wheel called stainless light. “Other bodhisattva mahāsattvas, as numerous as the atoms in the lesser thousandfold world realm,⁴⁶³ heard this Dharma teaching and developed the aspiration to the highest, complete enlightenment after eight lifetimes. “Other bodhisattva mahāsattvas, as numerous as the atoms in four four-continent world realms, heard this Dharma teaching and developed the aspiration to the highest, complete enlightenment after four lifetimes. “Other bodhisattva mahāsattvas, as numerous as the atoms in three four-continent world realms, heard this Dharma teaching and developed the aspiration to the highest, complete enlightenment after three lifetimes. “Other bodhisattva mahāsattvas, as numerous as the atoms in two four-continent world realms, heard this Dharma teaching and developed the aspiration to the highest, complete enlightenment after two lifetimes. “Other bodhisattva mahāsattvas, as numerous as the atoms in one four-continent world realm, heard this Dharma teaching and developed the aspiration to the highest, complete enlightenment in one lifetime. “Bodhisattva mahāsattvas as numerous as the atoms in eight world realms of a thousand million worlds heard this Dharma teaching and developed the aspiration to the highest, complete enlightenment.” As soon as the Bhagavān had taught this foundation, this understanding of the Dharma, to those bodhisattvas, in that moment, from the sky above ### [8.12](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.12) there descended a great rainfall of coral tree flowers and great coral tree flowers. They were sprinkled and scattered over a hundred thousand quintillion buddhas seated on lion thrones at the foot of precious trees in a hundred thousand quintillion world realms. They were sprinkled and scattered over the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni and the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Prabhūtaratna, who had passed into nirvāṇa, who were both seated on lion thrones. They were sprinkled and scattered over the complete gathering of bodhisattvas. They were sprinkled and scattered over the fourfold assembly. Divine sandalwood and agarwood powders fell from the sky. There resounded from the sky above the beautiful, melodious, and gentle sounds of drums, without their being beaten. Hundreds of thousands of pairs of divine calico cloths fell from above. Short necklaces, long necklaces, flower garlands, precious jewels, and huge precious jewels were hung in every direction. Hundreds of thousands of censers made from precious materials and containing priceless incense moved around by themselves. Above each tathāgata, bodhisattva mahāsattvas in the sky held a tier of precious parasols that reached up to the realm of Brahmā. In this way, above all those hundred thousand quintillion buddhas, bodhisattva mahāsattvas in the sky held tiers of precious parasols, reaching as high as the realm of Brahmā. Each of them praised those tathāgatas with praises of the buddhas rendered into verse. At that time the bodhisattva mahāsattva Maitreya spoke these verses: ### [8.13](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.13) “The Tathāgata has proclaimed a wonderful Dharma That we have never heard before: The nature of the great power of the guides, And the way in which their lifespans are infinite. {1} “Having heard on this day such a Dharma Being imparted directly from the Sugata, Thousands of millions of beings, The Guide of the World’s own progeny, are filled with joy. {2} “Some are irreversibly fixed upon the highest enlightenment, Some are established in the supreme retention, Some are established in unimpeded eloquence, And some in thousands of millions of retentions. {3} “There are others, as numerous as the atoms in the world, Who are established in the highest wisdom of buddhahood. Some will, after eight lifetimes, Become jinas with infinite vision. {4} “Having heard this Dharma of the Guide, Some, after four lives have passed, Some others after two or three, Will attain enlightenment and see the ultimate truth. {5} “Some, after living one lifetime, Will in another existence become omniscient. Having heard the length of the Guide’s lifespan, They will attain such an immaculate result. {6} “The millions of beings who have heard the Dharma, As numerous as the atoms in eight realms, Whose numbers are incalculable, Have developed the aspiration for supreme enlightenment.⁴⁶⁴ {7} “By teaching this enlightenment of buddhahood The great Rishi has accomplished an action That is infinite, and that is immeasurable— As immeasurable as the element of space. {8} “A rain of coral tree flowers has fallen. Many thousands of millions of devas, Śakras, and Brahmās as numerous as the Ganges sands Have come from thousands of millions of realms. {9} “They sprinkle powder of sandalwood, Of the best incenses, and the powder of agarwood. While moving like birds through the sky, They have appropriately sprinkled them on the Lords of Jinas. {10} “From the sky above there has resounded The beautiful sound of drums without their being beaten. ### [8.14](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.14) Thousands of millions of divine calico cloths Encircle and are tossed upon the guides. {11} “Incense of a priceless value, In billions of precious censers, As offerings to the Protector, the Lord of the World, Move around everywhere by themselves. {12} “Endless quintillions of parasols, Tall, vast, and made of precious materials, In great numbers reaching as high as Brahmā’s realm, Are held by wise bodhisattvas. {13} “Beautiful banners of victory Are hoisted as the banners of the guides. The offspring of the Sugata, filled with joy, Praise him with thousands of verses. {14} “Today, Guide, these various kinds Of wondrous and superior marvels have occurred. Through teaching the extent of your lifespan All these beings have attained perfect joy. {15} “Today there has been in the ten directions A vast meaning, the superior words of the guides, Bringing contentment to billions of beings, Possessing virtue for the sake of enlightenment.” {16} The Bhagavān said to the bodhisattva mahāsattva Maitreya, “Ajita, those beings who have just once developed aspiration, developed motivation, or gained faith when this Dharma teaching that teaches the extent of the lifespan of the Tathāgata was taught, how much merit have such noble men or noble women created? Listen well and remember, for I shall explain how much merit they have created. “Ajita, it is like this: If a noble man or noble woman, wishing for the highest, complete enlightenment, were to practice, for eight hundred thousand quintillion eons, the five perfections, which are the perfection of generosity, the perfection of correct conduct, the perfection of patience, ### [8.15](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.15) the perfection of diligence, and the perfection of meditation, without the perfection of wisdom, and, Ajita, if there were a noble man or noble woman who had one time developed aspiration, developed motivation, or gained faith when this Dharma teaching that teaches the extent of the lifespan of the Tathāgata was taught, then that former accumulation of the roots of merit—the merit accumulated by completing the five perfections during eight hundred thousand quintillion eons—would not equal a hundredth part, not a thousandth, not a hundred thousandth, not a ten millionth, not a thousand millionth, not ten thousand millionth, not a million millionth, and not even a hundred thousand quintillionth part. The merit could not be calculated; even a fraction of it could not be calculated—there is no suitable analogy for it, and there is no suitable simile for it. “Ajita, it is impossible for the progress toward the highest, complete enlightenment made by a noble man or noble woman who possesses such an accumulation of merit to be reversible.” Thereupon the Bhagavān spoke these verses: “If a person were to make the commitment To practicing the five perfections In order to seek this wisdom, Buddhahood’s unsurpassable wisdom, {17} “And were even to practice them For an entire eighty billion eons, Repeatedly making gifts To the buddhas and śrāvakas, {18} “Pleasing pratyeka­buddhas And millions of bodhisattvas With food and drinks to eat and drink, And also clothing and bedding and seats, {19} “Building dwellings and temples That were made from sandalwood, And delightful gardens And beautiful walking areas, {20} “Giving these kinds of gifts That are of many different kinds For thousands of millions of eons, Giving them in dedication to enlightenment; {21} ### [8.16](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.16) “And also, for the sake of buddhahood’s wisdom, Maintaining correct conduct And praising indefatigably The buddhas with pure praises; {22} “And also meditating on patience, Being established on the level of discipline, Being stable, and having mindfulness, And being patient with criticism; {23} “And for the sake of buddhahood’s wisdom Enduring abuse from those Beings who believe in objective reality And who are fixed in their arrogance; {24} “And also being always diligently dedicated, Having stable mindfulness and application, Without having a thought about anything else For millions of eons; {25} “And remaining in the forests, Walking upon the walkways, Practicing for ten million eons, Forsaking sleep and sloth; {26} “And having meditation, great meditation, Delighting in meditation, and being concentrated, Practicing meditation for no less Than eighty thousand million eons— {27} “That person who is a hero with that meditation, And aspires for the highest enlightenment, Thinking, ‘May I become omniscient!’ And reaches the perfection of meditation— {28} “I have previously described The merit that person will have By maintaining that activity For ten thousand million eons. {29} “Yet a person, whether male or female, Who has heard of this my lifespan And has faith in it for even an instant Will have merit that is limitless. {30} “Rejecting doubts, Deceit, and arrogance, And aspiring for a moment, Will have this kind of result. {31} “When the bodhisattvas who have practiced For ten million eons Hear of my inconceivable lifespan, They do not reject it.⁴⁶⁵ {32} “They bow down their heads and say, ‘May I too in a future time Become like this And liberate millions of beings. {33} “ ‘Just as Lord Śākyamuni, The great Muni, the Śākya Lion, Sat upon the Bodhimaṇḍa And roared his lion’s roar, {34} ### [8.17](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.17) “ ‘May I too in a future time Be honored by all beings⁴⁶⁶ And, having sat on the Bodhimaṇḍa, May I teach this kind of Dharma. {35} “ ‘May those humans who hear and possess it With a perfect, superior motivation Know that the teaching has implied meaning, And may they be free of any doubt.’ {36} “Moreover, Ajita, if someone who hears, enters, follows, and comprehends this Dharma teaching that teaches the lifespan of the Tathāgata will generate a supremely incalculable accumulation of merit that leads to the wisdom of buddhahood, it goes without saying that someone who hears this kind of Dharma teaching, proclaims it, maintains it, writes it, has it written, and honors the text or has others honor it with flowers, incense, perfume, garlands, ointments, powders, clothing, parasols, banners, flags, sesame oil lamps, ghee lamps, and perfumed oil lamps will generate a far greater accumulation of merit that leads to the wisdom of buddhahood. “Ajita, when a noble man or noble woman hears this Dharma teaching that teaches the lifespan of the Tathāgata and aspires to it with a superior motivation, know that their superior motivation has these characteristics: They see me at Vulture Peak, encircled and honored by an assembly of bodhisattvas, teaching the Dharma at the center of the saṅgha of śrāvakas. They see my buddha realm, this Sahā world realm, to have a ground made of beryl that is level, divided like a checkerboard with golden cords, and to be adorned by trees made of precious materials. They see bodhisattvas residing in perfectly enjoyable kūṭāgāras. ### [8.18](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.18) “Ajita, know these to be the characteristics of the superior motivation of the noble men or noble women who have aspiration with a superior motivation. “Moreover, Ajita, I say that those noble ones who have a superior motivation are those who hear this Dharma teaching after the Tathāgata has passed into nirvāṇa and do not reject it, but rejoice in it, let alone those who maintain it and read it. “Ajita, the noble man or noble woman who makes a text of this Dharma teaching and carries it on their shoulder is carrying the Tathāgata on their shoulder.⁴⁶⁷ “Ajita, that noble man or noble woman does not need to build a stūpa for me, does not need to build a temple, nor do they need to give utensils to the saṅgha of bhikṣus, or medicine when they are ill. “Why is that? Ajita, that noble man or noble woman will have made an offering to my body, having created a stūpa made of the seven precious materials that is as high as the realm of Brahmā, encircled by a circumambulatory walkway, with parasols upon it, with flags and ringing bells. They will have honored it in many ways with divine and human flowers, perfume, incense, garlands, ointments, powders, cloth, parasols, banners, flags, and flags of victory. For many countless hundreds of thousands of quintillions of eons, they will have honored it with beautiful, melodious, clear sounds of many kinds of kettledrums,⁴⁶⁸ and large kettledrums; the sound of musical instruments and percussion; different kinds of song, dance, and amusements; and countless different kinds of music. “Ajita, the one who after my passing into nirvāṇa possesses this Dharma teaching and reads it, writes it out, and teaches it, ### [8.19](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.19) will for my sake have created a high, vast temple made of red sandalwood, with thirty-two mansions that have eight floors, as a residence for a thousand bhikṣus, with gardens beautified by flowers, with groves that have walkways, with beds and seats, filled with food and drink—hard food and soft food—and medicine for when there is illness, and adorned with things that bring happiness. They will have offered many of these, countless numbers of these—a hundred, a thousand, a hundred thousand, ten million, a thousand million, a trillion, a hundred thousand quintillion—in my presence, to the saṅgha of śrāvakas, and it should be known that I will have enjoyed them. “Ajita, I say that if someone possesses this Dharma teaching after the Tathāgata has passed into nirvāṇa, and reads it, teaches it, writes it, or has someone write it, then because of this Dharma teaching there is no need for them to build a stūpa for my relics after I have passed into nirvāṇa, and no need to make an offering to the saṅgha, let alone, Ajita, someone who while possessing this Dharma teaching accomplishes generosity, correct conduct, patience, diligence, meditation, and wisdom. That noble man or noble woman will generate an infinite, countless, innumerable aggregation of merit, Ajita, in the same way that the directions of east, south, west, north, above and below, and the intermediate directions in the element of space have no end. “That noble man or noble woman who possesses this Dharma teaching, and reads it, teaches it, writes it, or has someone write it, accumulates an infinite, countless, innumerable aggregation of merit for the wisdom of buddhahood. They will be dedicated to honoring the caitya of the Tathāgata. ### [8.20](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.20) They will recite the praises of the Tathāgata’s śrāvakas. They will describe the hundred thousand quintillion qualities of the bodhisattva mahāsattvas and teach them to others again and again. “They will accomplish patience, possess correct conduct, and will delight in the company of those with virtuous qualities; they will be patient, self-controlled, without envy, free of anger, without malicious intentions, mindful, strong, diligent, and constantly dedicated to seeking the Buddha’s Dharma; they will be meditators, will be devoted to solitary meditation, will frequently be in solitary meditation, and be skilled in questions and discrimination, and able to answer a hundred thousand quintillion questions. “Ajita, I have described the qualities of the bodhisattva mahāsattvas who will maintain this Dharma teaching after I have passed into nirvāṇa, and that is what they will be like. “Ajita, this is what a noble man or noble woman should know: That noble man or noble woman will be seated at the Bodhimaṇḍa. They will go to the foot of the Bodhi tree in order to attain the enlightenment of buddhahood. “Ajita, wherever that noble man or noble woman stands, sits, or walks, there should be built a caitya for the Tathāgata. The world and its devas should say, ‘This is a caitya of the Tathāgata.’ ” Thereupon the Bhagavān spoke these verses: “I praise again and again The limitless aggregation of merit Of those who maintain this sūtra When the Protector of Humans is in nirvāṇa. {37} “Through that they make offerings to me, ### [8.21](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.21) And they create a lovely, beautiful Variety of stūpas for my relics, Which are made from precious materials. {38} “They reach as high as the realms of Brahmā And they are endowed with parasols and garlands. They have glorious circumambulatory walkways And they possess banners of victory. {39} “The relics of the Jina are beautified By the clear sound of bells, The beauty of silken streamers, And bells shaken by the breeze. {40} “To them are made vast offerings Of perfume, flowers, and garlands; Cloths and the sound of music; And by the sound of drums over and over. {41} “The sweet sound of musical instruments Is played for those relics. Lamps of perfume, sesame oil, and ghee Are completely offered to them all around. {42} “The one who possesses this sūtra And teaches it in the era of decline Will, by so doing, have made Such infinite and diverse offerings to me: {43} “Numerous millions of temples That are made from sandalwood, With thirty-two mansions That are eight floors high; {44} “Thousands of residences Provided with beds and seats, An accumulation of food and drink, And hung with excellent curtains; {45} “And gardens and walkways are given, Beautified by delightful flowers. There are many awnings there In a variety of different forms. {46} “The one who possesses this sūtra After the Guide has passed into nirvāṇa Will have, in my presence, Made many offerings to the saṅgha. {47} “The one who reads this sūtra, Or one who writes it out While filled with aspiration, Will attain even greater merit. {48} “The person who has it written out In a volume with correct words, And makes offerings to the text With perfumes, garlands, and ointments, {49} “Who continually makes offerings of lamps That are filled with perfumed sesame oil And scatters upon it the petals of Royal jasmine,⁴⁶⁹ blue lotuses, and magnolias— {50} “That person who makes offerings In that manner to those texts Will generate much merit, Which will be beyond measure. {51} ### [8.22](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.22) “Just as the extent of space Can never be discovered Throughout all the ten directions, So will be this accumulation of merit. {52} “And it goes without saying that it will be so For those who also have patience, self-control, Concentration, correct conduct, meditation, And practice solitary contemplation. {53} “Without anger, without slander, They remain in veneration to the caitya, Always bowing to the bhikṣus Without pride and without laziness. {54} “Endowed with wisdom and likewise⁴⁷⁰ stable, They ask questions and do not become angry. They have compassion for beings And teach them in an appropriate manner. {55} “For those who will be like that And who possess this sūtra, There will be an aggregation of merit The extent of which can never be measured. {56} “If someone were to see Such dharmabhāṇakas Who possess this sūtra They will treat them with reverence. {57} “They will scatter divine flowers upon them. They will wrap them in divine cloth. They will bow their heads to their feet, And will perceive them to be a tathāgata. {58} “Seeing them they will at that time think, ‘That one will go to the foot of a tree And in order to benefit the world and its devas Will attain the highest enlightenment of buddhahood.’ {59} “Someone who recites one verse from this sūtra Where those kinds of wise people walk, Wherever they stand, or wherever they sit, Or wherever those heroes makes their bed, {60} “In those places there should be built Various beautiful stūpas of the highest being, For the Guide, the Buddha, the Bhagavān, And a variety of offerings should be made to it. {61} “I also will have enjoyed that place Where those bodhisattvas⁴⁷¹ resided. I myself will have walked there, And I myself will have sat there.” {62} Chapter 17 Teaching the Merit of Rejoicing Then the bodhisattva mahāsattva Maitreya asked the Bhagavān, ### [8.23](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.23) “Bhagavān, if a noble man or noble woman rejoices after hearing this Dharma teaching explained, how much merit, Bhagavān, does that noble man or noble woman create?” And at that time the bodhisattva mahāsattva Maitreya also addressed to him this verse: “After the nirvāṇa of the great Hero, How much merit will there be For someone who listens to this kind of sūtra, And having heard it, rejoices?” {1} The Bhagavān then answered the bodhisattva mahāsattva Maitreya, “Ajita, when the Tathāgata has passed into nirvāṇa, suppose there are noble men or noble women, bhikṣus or bhikṣuṇīs, upāsakas or upāsikās, wise adults, boys or girls who listen to this Dharma teaching being given, and having heard it, rejoice. And having listened to the Dharma they get up and leave, and whether they go to a temple, a house, a forest, a street, a town, or the countryside, they explain those causes, those causal factors, that Dharma, to other beings just as they have heard it, just as they remember it, to the extent of their ability, whether it be to their father, mother, or relative, and to anyone else who will be pleased, with whom they are acquainted. Then suppose those other beings rejoice on having heard it, and having rejoiced they tell it to others who will rejoice on hearing it, and then those tell it to others, so that this Dharma teaching is passed on from one to another until it reaches a fiftieth person. “Ajita, thus suppose there is a person who is the fiftieth to hear it and rejoice after it has been passed on from one to another. Ajita, I shall describe the merit that is accumulated through such a noble man or noble woman’s rejoicing, so listen well and remember. ### [8.24](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.24) “Ajita, it is like this: Suppose there are four hundred thousand innumerable world realms in which there are beings that have been born into the six kinds of existence: that have been born from eggs, born from wombs, born from warm moisture, or born miraculously; beings with form and without form; beings with perception, without perception, and neither with nor without perception; beings with no legs, with two legs, with four legs, or with many legs—an entire multitude of beings that are included within that realm of beings, that have entered that realm of beings. Then a man appears there who wishes to create merit, who wishes to benefit others, and who gives to that multitude of beings lovely, beautiful, cherished, desired pleasures and enjoyments of happiness. In order that each of the beings that fill Jambudvīpa might enjoy what they desire, what they delight in, and what they take pleasure in, he gives them cowries, gold, silver, jewels, pearls, beryls, conch, crystal, corals, horse-drawn carriages, ox-drawn carriages, elephant-drawn carriages, palaces, and kūṭāgāras. “Ajita, this man, this lord of generosity, this lord of great generosity, gives these gifts in that way for eighty years. Then, Ajita, this man, this lord of generosity, this lord of great generosity thinks, ‘I have brought all these beings delights, pleasures, and happiness. These beings have now become old. They have white hair, are covered with wrinkles, are eighty years old and they are close to the time of their deaths. I shall introduce them to the Dharma’s guidance that has been taught by the Tathāgata and teach it to them.’ “Then, Ajita, that man introduces those beings to the Dharma’s guidance that has been taught by the Tathāgata, ### [8.25](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.25) and when they have been introduced to the Dharma they listen to it, and having heard it for just one moment, just one instant, briefly, they attain the results of becoming stream entrants, once-returners, and nonreturners, up to becoming arhats, who have brought the defilements to cessation, become meditators, great meditators, and meditate on the eight liberations. “What do you think, Ajita? Would this man, this lord of generosity, this lord of great generosity, have generated vast countless immeasurable merit through that as a cause?” The bodhisattva mahāsattva Maitreya replied to the Bhagavān, “It is so, Bhagavān. It is so, Sugata. That man, that lord of generosity, that lord of great generosity, would have generated vast merit through that causal factor, through giving to those beings the things that bring happiness—not to speak, Bhagavān, of establishing them in the higher state of arhathood.” Then the Bhagavān said to bodhisattva mahāsattva Maitreya, “Ajita, I declare this to you,⁴⁷² I make this known to you. There is the merit generated by that man, that lord of generosity, that lord of great generosity through providing the things that brought happiness to all the beings in four hundred thousand countless world realms, and establishing them in arhathood. There is also the amount of merit generated by the fiftieth person who heard and rejoiced in just one verse from this Dharma teaching, or rejoiced in just one line, after it had been passed from one to another. The amount of merit possessed by that person who rejoiced—who rejoiced in just one verse from this Dharma teaching or rejoiced in just one line—after it had been passed from one to another fifty times, would be far greater than the amount of merit gained by that man, that lord of generosity, that lord of great generosity through his generosity and establishing beings in arhathood. ### [8.26](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.26) “Ajita, the accumulation of merit through generosity and establishing beings in arhathood that was previously described does not equal a hundredth of the merit, of the good karma, accumulated from that rejoicing. It does not equal a thousandth, a hundred thousandth, a ten millionth, a thousand millionth, a ten thousand millionth, a million millionth, or even a hundred thousand quintillionth. That merit cannot be calculated—even a fraction of it cannot be calculated; there is no suitable analogy for it, and there is no suitable simile for it. “Ajita, that is the amount of merit generated by rejoicing in one verse or one line from this Dharma teaching by that fiftieth person, Ajita, not to mention someone who in my presence hears and rejoices in this Dharma teaching. Ajita, I teach that the accumulation of such merit is immeasurable, unquantifiable. “Ajita, the noble man or noble woman who, in order to listen to this Dharma teaching, leaves their home and goes to a temple, and having arrived there, whether standing or sitting, listens briefly to this Dharma teaching will create and accumulate such an accumulation of merit. Then when they depart from that life, in their next lifetime, they will have a life in which they acquire ox-drawn carriages, horse-drawn carriages, elephant-drawn carriages, palanquins, boats,⁴⁷³ bull-drawn carriages, and the airborne palaces of a deity. “If they sit down for just a moment where the Dharma of the sūtra is being taught and listen to this Dharma teaching, or make another person sit down, or share their seat with another being, through that merit they accumulate they will attain the throne of Śakra, the throne of Brahmā, and the lion throne of a cakravartin. ### [8.27](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.27) “Ajita, if a noble man or noble woman says to another person, ‘Hey, come here! Listen to this Dharma teaching called The White Lotus of the Good Dharma!’ and if that person is inspired and comes, and if they listen for just a moment, through the roots of merit that are accumulated through having inspired that being, the noble man or woman will be among the company of bodhisattva mahāsattvas who have attained retention. They will not be stupid. They will have sharp faculties and be wise. For a hundred thousand lifetimes they will not have a foul-smelling mouth, bad breath, illness of the tongue, illness of the mouth, blackened teeth, uneven teeth, yellow teeth, disarranged teeth, broken teeth,⁴⁷⁴ lost teeth, crooked teeth, a prominent lower lip, thin lips, too wide lips, a cleft lip, crooked lips, dark lips, ugly lips, a flat nose, a crooked nose, a long face, a crooked face, a black face, or an ugly face. “Ajita, in that way they will have delicate and well-formed tongues, teeth, and lips, a prominent nose, a beautifully shaped face, lovely eyebrows, a well-formed forehead, and they will attain the complete features of a superior being. They will find the Tathāgata and the instructions he teaches, and will quickly be among the company of the buddha bhagavāns. “Ajita, see the amount of merit that is generated by inspiring just one being, let alone by one who respectfully listens to, respectfully reads, respectfully teaches, and respectfully elucidates this Dharma teaching.” ### [8.28](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.28) Thereupon the Bhagavān spoke these verses: “Listen to the extent of merit that arises When someone hears one verse of this sūtra And is the fiftieth in its transmission from one to another, And having heard it appreciates it and rejoices. {2} “As in the parable that I have previously narrated, There appears a person who is a lord of generosity Who for eighty years, continually, Brings satisfaction to a quintillion beings. {3} “Then, when he sees that they have become old, Covered in wrinkles, and their hair has turned white He thinks, ‘Oh, I shall teach the Dharma To all of these afflicted beings!’ {4} “He subsequently teaches them the Dharma, Telling them of the state of nirvāṇa: ‘All existences are like foam and mirages. Quickly turn your minds away from all existences!’ {5} “All those beings, having heard the Dharma Directly from that man of generosity, Cease their defilements and in that last life of theirs They all simultaneously attain arhathood. {6} “The amount of merit that comes from rejoicing On hearing a single verse that has been passed on from one to another, That amount of merit is far greater than the merit previously described, Which does not equal even a fraction of it. {7} “In that way there is a vast amount of merit That is limitless, that is beyond measure, For one who hears one verse that has been passed on, Let alone someone who has heard it directly from me. {8} “If someone inspires just one being By saying, ‘This sūtra is very hard to find, Even in many quintillions of eons, So come and listen to the Dharma!’ {9} “And if that being, having been inspired, Listens for a moment to this sūtra, Then hear what are the results of that action:⁴⁷⁵ {10} They will never have a malady of the mouth, “Their tongue will never be affected by illness, They will never lose their teeth, Which will not be black, yellow, uneven, or crooked, And they will never have ugly lips. {11} “Their face will not be crooked, thin, or long, And they will never have a flat nose. ### [8.29](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8.29) Their nose, forehead, teeth, lips, and face Will all be perfectly formed. {12} “People will see them as attractive. There will be no rotten smell from their mouth, But always a pleasant scent like a blue lotus— That is the aroma that will come from their mouth. {13} “If heroes go from their home to the temple, Arriving there in order to listen to the sūtra, And having arrived there, listen to the Dharma briefly, The result of having such faith is as follows: {14} “They will have a body that will be very white. Those constant ones will travel by horse-drawn carriage. They will travel seated in an elephant-drawn carriage That is adorned by jewels. {15} “They will obtain an adorned palanquin That will be carried by many men. This is the kind of result of good karma That comes from going to listen to the Dharma. {16} “Through the good karma that is created By being seated in the midst of the assembly, They will attain the throne of Brahmā, The throne of a king, and the throne of Śakra.” {17} Chapter 18 The Benefits of the Purity of the Six Āyatanas Then the Bhagavān said to the bodhisattva mahāsattva Satata­samitābhiyukta, “If any noble man or noble woman possesses, reads, teaches, or asks questions about this Dharma teaching, that noble man or noble woman will gain eight hundred qualities of the eyes, will gain twelve hundred qualities of the nose, will gain eight hundred qualities of the ears, will gain twelve hundred qualities of the tongue, will gain eight hundred qualities of the body, and will gain twelve hundred qualities of mind. “Through those many hundreds of qualities the combination⁴⁷⁶ of the six sensory faculties will be purified, completely purified. The purified faculty of the eye, the ordinary physical eyes that have come from the father and mother, ## Linked texts (1) - [དམ་པའི་ཆོས་པད་མ་དཀར་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo.8.1) — Classical Tibetan --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*bo~en-84000.8) · Pramāṇa