[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) › [妙法蓮華經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva) › 1 # The Lotus Sūtra 1: 妙法蓮華經卷第一 妙法蓮華經 1 - **Language:** Classical Chinese ### 妙法蓮華經卷第一 ### [1.1](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.1) 御製大乘妙法蓮華經序 > Introduction > — Tsugunari Kubo & Akira Yuyama 2007, The Lotus Sutra > Imperial Preface to the Mahāyāna Saddharmapuṇḍarīkasūtra > — English (machine translation) (machine translation) ### [1.2](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.2) 昔如來於耆闍崛山中，與大阿羅漢阿若憍陳如、摩訶迦葉無量等眾，演說大乘真經，名無量義。是時天雨寶華布濩充滿，慧光現瑞洞燭幽顯，普佛世界六種震動，一切人天得未曾有，咸皆歡喜讚歎，以為是經乃諸佛如來祕密之藏，神妙叵測，廣大難名，所以拔滯溺之沈流，拯昏迷之失性，功德弘遠莫可涯涘。泝求其源，肇彼竺乾流於震旦，爰自西晉沙門竺法護者初加翻譯，名曰正法華；暨東晉龜茲三藏法師鳩摩羅什重翻，名曰妙法蓮華；至隋天竺沙門闍那笈多所翻者，亦名妙法。雖三經文理重沓互陳，而惟三藏法師獨得其旨。第歷世既遠不無訛謬，匪資刊正漸致多疑，用是特加讐校，仍命鏤梓以廣其傳。 > In the past, on Mount Gṛdhrakūṭa, the Tathāgata, together with an immeasurable assembly including the great arhats Ājñātakauṇḍinya and Mahākāśyapa, expounded the true Mahāyāna sūtra entitled Innumerable Meanings. At that time, the heavens rained down precious flowers that showered and filled everywhere; the light of wisdom revealed auspicious signs, illuminating both the hidden and the manifest; and all the Buddha-worlds shook in six ways. All humans and gods attained what they had never had before, and they all rejoiced and praised it, considering that this sūtra is the secret treasury of the Buddhas, the Tathāgatas, divine and unfathomable, vast and difficult to name; whereby those submerged in stagnation are drawn forth, and the benighted who have lost their nature are rescued, its merit being so immense that it has no bounds. Tracing back its origin, it began in India and flowed to China. Starting from the Western Jin, the śramaṇa Dharmarakṣa first translated it, entitling it True Lotus; then, in the Eastern Jin, the Tripiṭaka Master Kumārajīva from Kucha retranslated it, entitling it Saddharmapuṇḍarīka; and coming to the Sui, the Indian śramaṇa Jñānagupta translated one that was also entitled Saddharma. Although the texts and principles of the three sūtras are repeated and present variations, the Tripiṭaka Master alone captured its essential meaning. However, as generations have long passed, corruptions were not absent; lacking collation and correction, doubts would gradually multiply. For this reason, it has been specially collated and ordered to be carved onto printing blocks to spread its transmission widely. > — English (machine translation) (machine translation) ### [1.3](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.3) 嗚呼！如來愍諸眾生有種種性、種種欲、種種行、種種憶想分別，歷劫纏繞無有出期，乃為此大事因緣現世，敷暢妙旨，作殊勝方便，俾皆得度脫超登正覺，此誠濟海之津梁而燭幽之慧炬也。善男子、善女人，一切眾生，能秉心至誠持誦佩服頂禮供養，即離一切苦惱，除一切業障，解一切生死之厄。不啻如飢之得食，如渴之得飲，如寒之得火，如熱之得涼，如貧之得寶，如病之得醫，如子之得母，如渡之得舟，其為快適欣慰，有不可言。 > Ah! The Tathāgata had pity on sentient beings, who have diverse natures, diverse desires, diverse practices, and diverse conceptual distinctions, entangled through kalpas with no time of escape; he thus appeared in the world for the sake of this one great cause, unfolding the wondrous purport and providing superior upāya so that all might attain deliverance and ascend to right awakening. This is truly a bridge across the sea and a torch of wisdom illuminating the darkness. If good sons, good daughters, and all sentient beings can sincerely uphold, recite, cherish, bow to, and make offerings to it, they will instantly be freed from all suffering, eliminate all karmic hindrances, and untie all perils of saṃsāra. It is no less than food to the hungry, drink to the thirsty, fire to the cold, coolness to the hot, treasure to the poor, a physician to the sick, a mother to a child, or a boat to one crossing over—its comfort and joy are beyond words. > — English (machine translation) (machine translation) ### [1.4](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.4) 噫！道非經無以寓，法非經無以傳。緣經以求法，緣法以悟道，方識是經之旨清淨微妙第一希有。遵之者則身臻康泰，諸種善根圓滿具足，如蓮華出水不染淤泥，即得五蘊皆空、六根清淨，遄躋上善以成於正覺者不難矣。苟或沈迷膠固，甘心墮落絕滅善根，則身罹苦趣，輪回於生死之域者，其有紀極哉？雖然善惡兩途由人所趨，為善獲吉，為惡獲凶，幽明果報不爽錙銖。觀於是經者，尚戒之哉！尚勉之哉！ > Ah! Without sūtras, the Way has nothing in which to reside; without sūtras, the Dharma cannot be transmitted. Relying on sūtras one seeks the Dharma, and relying on the Dharma one awakens to the Way; only then does one know that the meaning of this sūtra is pure, subtle, foremost, and rare. Those who follow it will attain well-being in body, and all roots of goodness will become fully perfected. Like a lotus emerging from water unsoiled by mud, they immediately realize that the five skandhas are all empty and the six sense faculties are pure, and swiftly ascending to supreme goodness to achieve right awakening will not be difficult. If, on the other hand, one remains deeply mired and stubbornly attached, willingly falling away and extinguishing the roots of goodness, one will suffer in the miserable realms, reincarnating in the domains of saṃsāra without any end. Yet, these two paths of good and evil are pursued by human choice: doing good brings auspiciousness, doing evil brings misfortune, and the retribution in the unseen and visible realms does not err by a fraction. Those who contemplate this sūtra—let them take heed! Let them strive! > — English (machine translation) (machine translation) ### [1.5](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.5) 永樂十八年四月十七日 > Seventeenth day of the fourth month, eighteenth year of the Yongle era \[1420\] > — English (machine translation) (machine translation) ### [1.6](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.6) 妙法蓮華經弘傳序 > Preface to the Propagation of the Saddharmapuṇḍarīkasūtra > — English (machine translation) (machine translation) ### [1.7](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.7) 唐終南山釋道宣述 > Composed by Śākya Daoxuan of Mount Zhongnan, Tang dynasty > — English (machine translation) (machine translation) ### [1.8](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.8) 妙法蓮華經者，統諸佛降靈之本致也。蘊結大夏，出彼千齡。東傳震旦，三百餘載。西晉惠帝永康年中，長安青門燉煌菩薩竺法護者，初翻此經，名正法華。東晉安帝隆安年中，後秦弘始，龜茲沙門鳩摩羅什次翻此經，名妙法蓮華。隋氏仁壽，大興善寺北天竺沙門闍那笈多後所翻者，同名妙法。三經重沓，文旨互陳。時所宗尚，皆弘秦本。自餘支品、別偈，不無其流，具如序曆，故所非述。 > The Saddharmapuṇḍarīkasūtra is that which unifies the fundamental intention behind the spiritual advent of all Buddhas. Concealed in Daxia, it emerged after a thousand years. It traveled east to China over three hundred years ago. During the Yongkang era of Emperor Hui of the Western Jin, the Bodhisattva of Dunhuang, Dharmarakṣa of Qingmen in Chang'an, first translated this sūtra under the title True Lotus. During the Long'an era of Emperor An of the Eastern Jin—the Hongshi era of the Later Qin—the Kuchean monk Kumārajīva next translated this sūtra under the title Saddharmapuṇḍarīka. In the Renshou era of the Sui dynasty, Jñānagupta, a monk from North India at Daxingshan Monastery, later translated it under the same title Saddharma. The three sūtras overlap, presenting variations in phrasing and purport. What has been esteemed by the times is always the propagation of the Qin version. As for the rest of the branch chapters and distinct gāthās, they are not without their lineages; as they are detailed in the historical catalogues, they are not expounded here. > — English (machine translation) (machine translation) ### [1.9](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.9) 夫以靈嶽降靈，非大聖無由開化；適化所及，非昔緣無以導心。所以仙苑告成，機分小大之別；金河顧命，道殊半滿之科。豈非教被乘時，無足覈其高會。是知五千退席，為進增慢之儔；五百授記，俱崇密化之跡。所以放光現瑞，開發請之教源；出定揚德，暢佛慧之宏略。朽宅通入大之文軌，化城引昔緣之不墜，繫珠明理性之常在，鑿井顯示悟之多方。詞義宛然，喻陳惟遠。自非大哀曠濟，拔滯溺之沈流；一極悲心，拯昏迷之失性。自漢至唐六百餘載，總歷群籍四千餘軸，受持盛者無出此經。將非機教相扣，並智勝之遺塵；聞而深敬，俱威王之餘勣。輒於經首，序而綜之。庶得早淨六根，仰慈尊之嘉會；速成四德，趣樂土之玄猷。弘贊莫窮，永貽諸後。云爾。 > Indeed, when the spirit descended upon the sacred mountain, none other than the Great Sage could initiate the transformation; and where the teaching reached, none without past affinities could guide the mind. Thus, the proclamation of fruition at the Deer Park divided the capacities into small and great; the final testament by the golden river distinguished the path into partial and complete. Is it not that the teachings were adapted to the occasions, so that there is no need to question the supreme assembly? Thus we know that the withdrawal of the five thousand served to advance the class of the arrogant; the prediction of the five hundred together exalted the traces of the esoteric transformation. Therefore, the emission of light revealed auspicious signs to open the teaching-source of the request; emerging from samādhi to praise the virtues unfolded the grand scope of the Buddha's wisdom. The decaying house opened the track to enter the Great Vehicle; the conjured city led those of past affinities not to fall; the jewel tied in the garment clarified that the nature of truth is ever-present; the digging of the well demonstrated the many ways to realization. The phrasing and sense are lucid; the parables set forth are profound. Were it not for great compassion extending boundless rescue, pulling out the sunken flow of the mired, and the utmost compassionate heart saving the benighted who lost their nature! From the Han to the Tang, for more than six hundred years, across more than four thousand scrolls of gathered scriptures, none surpasses this sūtra in the flourishing of reception and upholding. Could it not be that the resonance between capacity and teaching all stems from the legacy of Mahābhijñājñānābhibhū; and that the hearing and deep reverence all derive from the remaining merits of King Jaladhara? Thereupon, at the head of the sūtra, I compose this preface to summarize it. May we soon purify the six sense faculties and look up to the auspicious assembly of the Compassionate One; may we swiftly accomplish the four virtues and advance toward the profound principle of the Land of Bliss. The boundless propagation is thus bequeathed forever to posterity. > — English (machine translation) (machine translation) ### [1.10](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.10) 後秦龜茲國三藏法師鳩摩羅什奉　詔譯 > Thus have I heard. Once the Buddha was staying in the city of Rājagṛha, on the mountain called Gṛdhrakūṭa, together with a great assembly of twelve thousand monks, all of whom were arhats whose corruption was at an end, who were free from the confusion of desire, who had achieved their own goals, shattered the bonds of existence, and attained complete mental discipline. Their names were Ājñātakauṇḍinya, Mahākāśyapa, Uruvilvakāśyapa, Gayākāśyapa, Nadīkāśyapa, Śāriputra, Mahāmaudgalyāyana, Mahākātyāyana, Aniruddha, Kapphiṇa, Gavāṃpati, Revata, Pilindavatsa, Bakkula, Mahākauṣṭhila, Nanda, Sundarananda, Pūrṇamaitrāyaṇīputra, Subhūti, Ānanda, and Rāhula. All of them were great arhats, known to the assembly. There were in addition two thousand others, both those who had more to learn and those who did not. The nun Mahāprajāpatī was there, together with her six thousand attendants; and also the nun Yaśodharā, Rāhula’s mother, together with her attendants. > — Tsugunari Kubo & Akira Yuyama 2007, The Lotus Sutra > Translated by imperial decree by Kumārajīva, Tripiṭaka Master from the country of Kucha, under the Later Qin > — English (machine translation) (machine translation) ### [1.11](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.11) 序品第一 > Chapter 1: Introductory > — English (machine translation) (machine translation) ### [1.12](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.12) 如是我聞： > Thus have I heard: > — English (machine translation) (machine translation) ### [1.13](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.13) 一時，佛住王舍城耆闍崛山中，與大比丘眾萬二千人俱，皆是阿羅漢，諸漏已盡，無復煩惱，逮得己利，盡諸有結，心得自在。其名曰：阿若憍陳如、摩訶迦葉、優樓頻螺迦葉、伽耶迦葉、那提迦葉、舍利弗、大目揵連、摩訶迦旃延、阿㝹樓馱、劫賓那、憍梵波提、離婆多、畢陵伽婆蹉、薄拘羅、摩訶拘絺羅、難陀、孫陀羅難陀、富樓那彌多羅尼子、須菩提、阿難、羅睺羅，如是眾所知識大阿羅漢等。復有學、無學二千人。摩訶波闍波提比丘尼，與眷屬六千人俱。羅睺羅母耶輸陀羅比丘尼，亦與眷屬俱。菩薩摩訶薩八萬人，皆於阿耨多羅三藐三菩提不退轉；皆得陀羅尼；樂說辯才，轉不退轉法輪；供養無量百千諸佛，於諸佛所殖眾德本，常為諸佛之所稱歎；以慈修身，善入佛慧；通達大智，到於彼岸；名稱普聞無量世界，能度無數百千眾生。其名曰：文殊師利菩薩、觀世音菩薩、得大勢菩薩、常精進菩薩、不休息菩薩、寶掌菩薩、藥王菩薩、勇施菩薩、寶月菩薩、月光菩薩、滿月菩薩、大力菩薩、無量力菩薩、越三界菩薩、跋陀婆羅菩薩、彌勒菩薩、寶積菩薩、導師菩薩，如是等菩薩摩訶薩八萬人俱。 > At one time, the Buddha was staying on Mount Gṛdhrakūṭa in Rājagṛha, together with a great assembly of twelve thousand bhikṣus. All were arhats whose outflows had ended, who were free from affliction, had attained their own benefit, had exhausted the bonds of existence, and whose minds were autonomous. Their names were: Ājñātakauṇḍinya, Mahākāśyapa, Uruvilvākāśyapa, Gayākāśyapa, Nadīkāśyapa, Śāriputra, Mahāmaudgalyāyana, Mahākātyāyana, Aniruddha, Kapphiṇa, Gavāmpati, Revata, Pilindavatsa, Bakkula, Mahākauṣṭhila, Nanda, Sundarananda, Pūrṇa-Maitrāyaṇīputra, Subhūti, Ānanda, and Rāhula—great arhats like these, well known to the multitude. There were also two thousand people in training and beyond training. The bhikṣuṇī Mahāprajāpatī was present with her retinue of six thousand. The bhikṣuṇī Yaśodharā, the mother of Rāhula, was also present with her retinue. There were eighty thousand bodhisattva-mahāsattvas, all avaivartika in anuttarā samyaksambodhi; all had attained dhāraṇī; possessed pleasant eloquence; turned the irreversible dharmacakra; had made offerings to immeasurable hundreds of thousands of Buddhas, planting roots of virtue under those Buddhas, and were constantly praised by those Buddhas; cultivated their bodies through loving-kindness, skillfully entered the Buddha's wisdom; penetrated great wisdom, reaching the other shore; their fame was heard throughout immeasurable worlds, and they were able to deliver countless hundreds of thousands of sentient beings. Their names were: Mañjuśrī Bodhisattva, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, Nityodyukta Bodhisattva, Anikṣiptadhura Bodhisattva, Ratnapāṇi Bodhisattva, Bhaiṣajyarāja Bodhisattva, Pradānaśūra Bodhisattva, Ratnacandra Bodhisattva, Candraprabha Bodhisattva, Pūrṇacandra Bodhisattva, Mahābalavat Bodhisattva, Anantavikrāmin Bodhisattva, Trailokyavikrāmin Bodhisattva, Bhadrapāla Bodhisattva, Maitreya Bodhisattva, Ratnākara Bodhisattva, and Sārthavāha Bodhisattva—bodhisattva-mahāsattvas such as these, eighty thousand in all. > — English (machine translation) (machine translation) ### [1.14](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.14) 爾時釋提桓因，與其眷屬二萬天子俱。復有名月天子、普香天子、寶光天子、四大天王，與其眷屬萬天子俱。自在天子、大自在天子，與其眷屬三萬天子俱。娑婆世界主梵天王——尸棄大梵、光明大梵等，與其眷屬萬二千天子俱。有八龍王——難陀龍王、跋難陀龍王、娑伽羅龍王、和脩吉龍王、德叉迦龍王、阿那婆達多龍王、摩那斯龍王、優鉢羅龍王等，各與若干百千眷屬俱。有四緊那羅王——法緊那羅王、妙法緊那羅王、大法緊那羅王、持法緊那羅王，各與若干百千眷屬俱。有四乾闥婆王——樂乾闥婆王、樂音乾闥婆王、美乾闥婆王、美音乾闥婆王，各與若干百千眷屬俱。有四阿修羅王——婆稚阿修羅王、佉羅騫馱阿修羅王、毘摩質多羅阿修羅王、羅睺阿修羅王，各與若干百千眷屬俱。有四迦樓羅王——大威德迦樓羅王、大身迦樓羅王、大滿迦樓羅王、如意迦樓羅王，各與若干百千眷屬俱。韋提希子阿闍世王，與若干百千眷屬俱。各禮佛足，退坐一面。 > There were also eighty thousand bodhisattva mahāsattvas, all of whom were irreversible from highest, complete enlightenment (anuttarā samyaksaṃbodhi). They had obtained the dhāraṇīs, were established in eloquence, and had turned the irreversible wheel of the Dharma. Each had paid homage to countless hundreds of thousands of buddhas, planted roots of merit in their presence, and had always been praised by those buddhas. They had also cultivated compassion within themselves, skillfully caused others to enter the wisdom of a buddha, obtained great wisdom, and reached the other shore. All of them were famous throughout countless worlds and had saved innumerable hundreds of thousands of sentient beings. They were Mañjuśrī, Avalokiteśvara, Mahāsthāmaprāpta, Nityodyukta, Anikṣiptadhura, Ratnapāni, Bhaiṣajyarāja, Pradānaśūra, Ratnacandra, Candraprabha, Pūrṇacandra, Mahāvikramin, Anantavikramin, Trailokyavikrama, Bhadrapāla, Maitreya, Ratnākara, and Susāthavāha. There were altogether eighty thousand such bodhisattva mahāsattvas. > > At that time Śakra, king of the devas, was also there, attended by twenty > > thousand devaputras. Candra, Samantagandha, and Ratnaprabha, and the > > great devas of the four quarters were there, together with a retinue of ten > > thousand devaputras. The devaputras Īśvara and Maheśvara were there, > > attended by thirty thousand devaputras. Brahma, the lord of the sahā world, > > as well as the great Brahma Śikhin and the great Brahma Jyotiṣprabha were > > there, together with a retinue of twelve thousand devaputras. The eight nāga > > kings—namely, Nanda, Upananda, Sāgara, Vāsukin, Takṣaka, Anavatapta, > > Manasvin, and Utpalaka—were also there, each of them surrounded by sev- > > eral hundreds of thousands of attendants. > > There were four kings of the kiṃnaras whose names were Dharma, Su- > > dharma, Mahādharma, and Dharmadhara, and each had several hundreds of > > thousands of attendants. The four kings of the gandharvas were there. They > > were Manojña, Manojñasvara, Madhura, and Madhurasvara, each of them > > also with several hundreds of thousands of attendants. There, too, were four > — Tsugunari Kubo & Akira Yuyama 2007, The Lotus Sutra > At that time, Śakra Devānām Indra was present with his retinue of twenty thousand devaputras. There were also the devaputra Candra, the devaputra Samantagandha, the devaputra Ratnaprabha, and the Four Heavenly Kings with their retinue of ten thousand devaputras. The devaputra Īśvara and the devaputra Maheśvara were present with their retinue of thirty thousand devaputras. The lord of the Sahā world, King Brahmā—Great Brahmā Śikhin, Great Brahmā Prabhāvat, and others—were present with their retinue of twelve thousand devaputras. There were eight nāga kings—the nāga king Nanda, the nāga king Upananda, the nāga king Sāgara, the nāga king Vāsuki, the nāga king Takṣaka, the nāga king Anavatapta, the nāga king Manasvin, and the nāga king Utpalaka—each with a retinue of several hundreds of thousands. There were four kinnara kings—the kinnara king Dharma, the kinnara king Saddharma, the kinnara king Mahādharma, and the kinnara king Dharmadhara—each with a retinue of several hundreds of thousands. There were four gandharva kings—the gandharva king Gītavant, the gandharva king Gītarava, the gandharva king Madhura, and the gandharva king Madhurarava—each with a retinue of several hundreds of thousands. There were four asura kings—the asura king Bali, the asura king Kharaskandha, the asura king Vemacitrin, and the asura king Rāhu—each with a retinue of several hundreds of thousands. There were four garuḍa kings—the garuḍa king Mahātejas, the garuḍa king Mahākāya, the garuḍa king Mahāpūrṇa, and the garuḍa king Rddhisaṃpanna—each with a retinue of several hundreds of thousands. King Ajātaśatru, son of Vaidehī, was present with a retinue of several hundreds of thousands. Each bowed to the Buddha's feet and withdrew to sit on one side. > — English (machine translation) (machine translation) ### [1.15](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.15) 爾時世尊，四眾圍遶，供養、恭敬、尊重、讚歎。為諸菩薩說大乘經，名無量義，教菩薩法，佛所護念。佛說此經已，結加趺坐，入於無量義處三昧，身心不動。是時天雨曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華而散佛上及諸大眾。普佛世界，六種震動。爾時會中，比丘、比丘尼、優婆塞、優婆夷、天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人，及諸小王、轉輪聖王，是諸大眾，得未曾有，歡喜合掌，一心觀佛。 > kings of the asuras, called Baḍin, Kharaskandha, Vemacitra, and Rahu, each > > with several hundreds of thousands of attendants. Mahātejas, Mahākāya, > > Mahāpūrṇa, and Maharddhiprāpta, the four kings of the garuḍas, were there > > together with several hundreds of thousands of attendants. Finally, King > > Ajātaśatru, Vaidehī’s son, was also there with several hundreds of thousands > > of his attendants. Each of them, after having bowed at the Buddha’s feet, > > withdrew and sat to one side. > > At that time the Bhagavat was respectfully surrounded by the fourfold > > assembly (i.e., monks, nuns, laymen, laywomen), paid homage, honored, > > and praised. He then taught the bodhisattvas the Mahayana sutra called > > Immeasurable Meanings (Mahānirdeśa), the instruction for the bodhisattvas > > and the treasured lore of the buddhas. After having taught this sutra, the > > Buddha sat cross-legged, entered the samādhi called the “abode of immeas- > > urable meanings” (ananta-nirdeśa-pratiṣṭhāna) and remained unmoving in > > both body and mind. Māndārava and great māndārava flowers, mañjūṣaka > > and great mañjūṣaka flowers then fell like rain from the sky, scattering upon > > the Buddha and all of his attendants; and the whole buddha world quaked in > > six ways. At that time, that whole assembly of such humans and nonhumans > > as monks, nuns, laymen, and laywomen, the devas, nāgas, yakṣas, gandharvas, > > asuras, garuḍas, kiṃnaras, mahoragas, kings, and noble emperors, having > > experienced something unprecedented, were filled with joy, and with their palms pressed together they gazed attentively at the Buddha. > > Then the Buddha emitted a ray of light from the tuft of white hair between his eyebrows. It illuminated all the eighteen thousand worlds in the east, down as far as the lowest hell, Avīci, and up as high as the Akaniṣṭha Heaven. All the sentient beings in those worlds living in the six transmigratory states became visible from this world. The buddhas in those worlds were also seen, and the Dharma they were teaching could be heard. The monks, nuns, laymen, and laywomen and those who had practiced and achieved the path were also to be seen, while the bodhisattva mahāsattvas, of various background causes and conditions, endowed in various degrees with the willingness to understand and having various appearances, were also seen practicing the bodhisattva path. All of the buddhas who had achieved parinirvāṇa were seen, as well as their relic stupas made of the seven precious treasures. > > At that moment it occurred to Bodhisattva Maitreya: “The Bhagavat has now manifested the sign of great transcendent power. What could be the reason for this marvel? The Buddha, the Bhagavat, has now entered samādhi. Whom should I ask about this wonderful marvel? Who would be able to answer my question?” > > Then he thought further: “This Mañjuśrī, Prince of the Dharma, has closely attended and paid homage to innumerable buddhas of the past. He must certainly have seen such a marvelous sign before. I should ask him now.” > — Tsugunari Kubo & Akira Yuyama 2007, The Lotus Sutra > At that time, the Bhagavat was surrounded by the fourfold assembly, revered, honored, respected, and praised. For the sake of the bodhisattvas, he expounded the Mahāyāna sūtra entitled Innumerable Meanings, a teaching for bodhisattvas and protected and remembered by the Buddhas. After the Buddha had spoken this sūtra, he sat cross-legged and entered the samādhi of the state of innumerable meanings, unmoving in body and mind. At that time, the heavens rained down māndārava flowers, mahāmāndārava flowers, mañjūṣaka flowers, and mahāmañjūṣaka flowers, scattering them over the Buddha and the great assembly. The universal Buddha-worlds shook in six ways. At that time, the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, non-humans, as well as minor kings and wheel-turning sagely kings in the assembly—all this great assembly—attained what they had never had before, and rejoicing with joined palms, they single-mindedly gazed at the Buddha. > — English (machine translation) (machine translation) ### [1.16](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.16) 爾時佛放眉間白毫相光，照東方萬八千世界，靡不周遍，下至阿鼻地獄，上至阿迦尼吒天。於此世界，盡見彼土六趣眾生，又見彼土現在諸佛，及聞諸佛所說經法。并見彼諸比丘、比丘尼、優婆塞、優婆夷，諸修行得道者。復見諸菩薩摩訶薩，種種因緣、種種信解、種種相貌，行菩薩道。復見諸佛般涅槃者。復見諸佛般涅槃後，以佛舍利起七寶塔。 > At that time, the Buddha emitted a ray of light from the white tuft between his eyebrows, illuminating eighteen thousand worlds in the east, everywhere without exception, down to the Avīci hell and up to the Akaniṣṭha heaven. In this world, all the sentient beings of the six destinies in those lands were seen, and the present Buddhas in those lands were seen, and the sūtras and teachings expounded by those Buddhas were heard. Moreover, those bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who practiced and attained the Way were seen. Furthermore, the bodhisattva-mahāsattvas practicing the Bodhisattva Way through diverse causes and conditions, diverse faiths and understandings, and diverse aspects were seen. Furthermore, the Buddhas who entered parinirvāṇa were seen. Furthermore, after the Buddhas had entered parinirvāṇa, seven-jeweled stūpas built with the Buddha relics were seen. > — English (machine translation) (machine translation) ### [1.17](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.17) 爾時彌勒菩薩作是念：「今者世尊現神變相，以何因緣而有此瑞？今佛世尊入于三昧，是不可思議、現希有事。當以問誰？誰能答者？」復作此念：「是文殊師利，法王之子，已曾親近供養過去無量諸佛，必應見此希有之相。我今當問。」 > At that time, Maitreya Bodhisattva had this thought: 'Now the Bhagavat manifests signs of supernatural transformations; by what causes and conditions is there this auspicious sign? Now the Buddha, the Bhagavat, has entered into samādhi—this is an inconceivable, rare occurrence. Whom should I ask? Who can answer?' He also had this thought: 'This Mañjuśrī, son of the Dharma King, has already attended upon and made offerings to immeasurable Buddhas of the past; he must surely have seen such rare signs. I will now ask him.' > — English (machine translation) (machine translation) ### [1.18](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.18) 爾時比丘、比丘尼、優婆塞、優婆夷，及諸天、龍、鬼神等，咸作此念：「是佛光明神通之相，今當問誰？」 > At that time, the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, and all the devas, nāgas, ghosts, spirits, and the like, all had this thought: 'Whom should we now ask concerning this sign of the Buddha's radiance and supernatural power?' > — English (machine translation) (machine translation) ### [1.19](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.19) 爾時彌勒菩薩欲自決疑，又觀四眾比丘、比丘尼、優婆塞、優婆夷，及諸天，龍、鬼神等眾會之心，而問文殊師利言：「以何因緣而有此瑞神通之相，放大光明，照于東方萬八千土，悉見彼佛國界莊嚴？」於是彌勒菩薩欲重宣此義，以偈問曰： > At the same time it occurred to the monks, nuns, laymen, and laywomen, devas, nāgas, yakṣas, and others: “Now whom should we ask about the illumination and marvelous sign of this buddha?” > > Then Bodhisattva Maitreya, wanting to clear up his own confusion, and knowing the minds of the fourfold assembly of monks, nuns, laymen, and laywomen and of the nāgas, yakṣas, and other beings in that gathering, asked Mañjuśrī: “What is the reason for this marvelous sign, 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, spoke to Mañjuśrī in verse: > > “O Mañjuśrī! > > Why has the Leader > > Emitted this great ray of light far and wide From the tuft of white hair Between his eyebrows, Raining down māndārava and mañjūṣaka flowers, And gladdening the people With the fragrant winds of sandalwood? For this reason The earth is completely adorned, And this world quakes in six ways. And the fourfold assembly Is completely enraptured, Delighted in body and mind at the experience of Such an unprecedented marvel. From the depths of the Avīci Hell Up to the summit of existence, The ray of light from between his eyebrows Illuminates the eighteen thousand worlds, Which shimmer like gold, And, throughout all these worlds, The births and deaths of the living beings Of the six transmigratory states of existence, And the good and bad deeds, Through which they have received Good and bad consequences, Are all to be seen from here. The buddhas, the Sage Lord (Narendrasiṃhā), Who teach the subtle and supreme sutra Are also seen. Uttering soft sounds With their pure voices, They teach innumerable myriads Of koṭis of bodhisattvas. With their voices, deep and enticing Like the sounds of Brahma They make the people eager to hear them. > > In each world they teach the True Dharma; They illuminate the Buddha-Dharma And enlighten sentient beings By means of various explanations And innumerable illustrations. To those who are suffering > > And are cast down by old age, illness, and death They teach nirvana To extinguish their sufferings. To those who have merit, Have paid homage to the buddhas And seek the excellent Dharma, They teach the ideal of the pratyekabuddha. To those heirs of the buddhas Who have practiced in various ways And are seeking the utmost wisdom, They teach the pure path. O Mañjuśrī! Abiding here, I see and hear Thousands of koṭis of things in this way. There are many such things. I shall now explain them in brief. In these worlds I see bodhisattvas, Equal in number to the sands of the Ganges River, Seeking the path of the buddhas According to their various situations. Some undertake the practice of giving gifts, Joyfully giving gold, silver, coral, pearls, Jewels, conch shells, agates, diamonds, Servants, carts, and ornamented litters— They give these things joyfully, Transferring the merit To the path of the buddhas, Wishing to obtain this vehicle Which is the highest in the three worlds, > > And praised by all the buddhas. Other bodhisattvas give gifts Such as ornamented carts yoked with four horses And furnished with railings, Canopies, and decorated eaves. Moreover, I see bodhisattvas Who, seeking for the highest path, Give gifts such as their bodies, flesh, hands, And feet, as well as their wives and children. Moreover, I see bodhisattvas Who are joyfully giving their heads, eyes, and bodies, While searching for the wisdom of the buddhas. O Mañjuśrī! I see kings making pilgrimages to the buddhas, Asking about the highest path, Abandoning their prosperous lands, Palaces, subjects and harems, Shaving their heads and beards, And wearing the robes of the Dharma. I see some bodhisattvas becoming monks, Dwelling apart in tranquility, Reciting the sutras with contentment. I also see bodhisattvas Persistent and courageous, Going into remote mountains And contemplating the buddha path. I see some abandoning worldly desires, Dwelling always in lonely places, Practicing profound meditations And obtaining the five transcendent powers. I see bodhisattvas Meditating with palms pressed together, Praising the Kings of the Dharma With thousands of myriads of verses. I also see bodhisattvas, > > Profound in wisdom and firm in resolution, Asking the buddhas questions, Listening carefully and retaining everything. Furthermore, I see heirs of the buddhas, Endowed with concentration and wisdom, Teaching the Dharma by innumerable illustrations For the benefit of living beings, Leading and inspiring the bodhisattvas By joyously teaching the Dharma, Destroying Māra and his minions And beating the drums of the Dharma. I also see bodhisattvas Who are tranquil and silent in ease, And never exult Even in the homage paid by devas and nāgas. I see bodhisattvas Dwelling in forests, radiating light, > > Alleviating the suffering of beings in the hells And causing them to enter the buddha path. I also see heirs of the buddhas Who have never fallen asleep, And are constantly wandering in forests In search of the buddha path. I see some who are pure like jewels, Endowed with integrity And faultless in behavior, In search of the buddha path. Furthermore, I see heirs of the buddhas In search of the buddha path, Who have the power of perseverance And patiently endure Those of excessive pride Who abuse them verbally and physically. I see bodhisattvas Who have been searching for the buddha path > > For thousands of myriads of koṭis of years, And who have renounced idlers and foolish companions And approached the wise. Having singlemindedly rid themselves of inner confusion They are meditating in mountain forests. I also see bodhisattvas seeking For the highest path, Who are giving food and drink, And a hundred kinds of medicine To the Buddha and the sangha. They give superb garments and clothing Worth thousands of myriads, And priceless robes To the Buddha and the sangha. They give thousands of myriads of koṭis Of treasured monasteries made of sandalwood, And various kinds of excellent bedding To the Buddha and the sangha. They give clean garden groves Full of flowers and fruits, Fountains and bathing pools To the Buddha and the sangha. Thus they give such various excellent things, With joy and vigor, Seeking the supreme path. There are also bodhisattvas Who are teaching innumerable sentient beings The Dharma of tranquility In various ways. Furthermore, I see bodhisattvas Who have perceived the essential character Of all dharmas (phenomena) to be without duality, Just like empty space. I also see heirs of the buddhas Who are seeking the highest path > > Through this subtle wisdom, Their minds free of attachment. O Mañjuśrī! There are bodhisattvas Who pay homage to the relics (śarīras) of the buddhas After their parinirvāṇas. I also see heirs of the buddhas Who have built stupas As numerous as the sands of the Ganges River, With which to decorate the buddha worlds. These jeweled stupas are magnificent— Five thousand yojanas in height and Two thousand yojanas in both length and width. On each of these stupas Are one thousand banners, flags, and canopies, And jeweled bells ringing harmoniously. And devas, nāgas, humans, and nonhumans Constantly give offerings of Perfume, flowers, and music to them. O Mañjuśrī! The heirs of the buddhas Have decorated the stupas In order to pay homage to the relics. These worlds have been spontaneously Made as extraordinarily beautiful As the king of the heavenly trees When his flowers bloom. Because the Buddha has emitted this ray of light, I and those with me in the assembly can see > — Tsugunari Kubo & Akira Yuyama 2007, The Lotus Sutra > At that time, Maitreya Bodhisattva, wishing to resolve his own doubt and observing also the minds of the fourfold assembly of bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, as well as the gathered host of devas, nāgas, ghosts, and spirits, asked Mañjuśrī: 'For what cause and condition is there this auspicious sign of supernatural power, this emission of great radiance illuminating eighteen thousand lands in the east, so that all the splendours of those Buddha realms are seen?' Thereupon Maitreya Bodhisattva, wishing to restate this meaning, asked in verse: > — English (machine translation) (machine translation) ### [1.20](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.20) 「文殊師利！導師何故，眉間白毫， 大光普照。雨曼陀羅、曼殊沙華， 栴檀香風，悅可眾心？以是因緣， 地皆嚴淨，而此世界，六種震動。 時四部眾，咸皆歡喜，身意快然， 得未曾有。眉間光明，照于東方， 萬八千土，皆如金色，從阿鼻獄， 上至有頂。諸世界中，六道眾生， 生死所趣，善惡業緣，受報好醜， 於此悉見。又覩諸佛、聖主師子、 演說經典，微妙第一。其聲清淨， 出柔軟音，教諸菩薩，無數億萬， 梵音深妙，令人樂聞。各於世界， 講說正法，種種因緣。以無量喻， 照明佛法，開悟眾生。若人遭苦， 厭老病死，為說涅槃，盡諸苦際。 若人有福，曾供養佛，志求勝法， 為說緣覺。若有佛子、修種種行， 求無上慧，為說淨道。文殊師利！ 我住於此，見聞若斯，及千億事， 如是眾多，今當略說。我見彼土， 恒沙菩薩，種種因緣，而求佛道。 或有行施，金銀珊瑚、真珠摩尼、 車𤦲馬腦、金剛諸珍，奴婢車乘、 寶飾輦輿，歡喜布施。迴向佛道， 願得是乘，三界第一，諸佛所歎。 或有菩薩，駟馬寶車、欄楯華蓋、 軒飾布施。復見菩薩，身肉手足， 及妻子施，求無上道。又見菩薩， 頭目身體，欣樂施與，求佛智慧。 文殊師利！我見諸王，往詣佛所， 問無上道，便捨樂土、宮殿臣妾， 剃除鬚髮，而被法服。或見菩薩， 而作比丘，獨處閑靜，樂誦經典。 又見菩薩，勇猛精進，入於深山， 思惟佛道。又見離欲，常處空閑， 深修禪定，得五神通。又見菩薩， 安禪合掌，以千萬偈、讚諸法王。 復見菩薩，智深志固，能問諸佛， 聞悉受持。又見佛子，定慧具足， 以無量喻，為眾講法。欣樂說法， 化諸菩薩，破魔兵眾，而擊法鼓。 又見菩薩，寂然宴默，天龍恭敬， 不以為喜。又見菩薩，處林放光， 濟地獄苦，令入佛道。又見佛子， 未甞睡眠，經行林中，懃求佛道。 又見具戒，威儀無缺，淨如寶珠， 以求佛道。又見佛子，住忍辱力， 增上慢人，惡罵捶打，皆悉能忍， 以求佛道。又見菩薩，離諸戲笑， 及癡眷屬，親近智者，一心除亂， 攝念山林，億千萬歲，以求佛道。 或見菩薩，餚饍飲食、百種湯藥， 施佛及僧。名衣上服，價直千萬， 或無價衣，施佛及僧。千萬億種， 栴檀寶舍、眾妙臥具，施佛及僧。 清淨園林，華菓茂盛，流泉浴池， 施佛及僧。如是等施，種種微妙， 歡喜無厭，求無上道。或有菩薩， 說寂滅法，種種教詔，無數眾生。 或見菩薩，觀諸法性，無有二相， 猶如虛空。又見佛子，心無所著， 以此妙慧、求無上道。文殊師利！ 又有菩薩，佛滅度後，供養舍利。 又見佛子，造諸塔廟，無數恒沙， 嚴飾國界，寶塔高妙，五千由旬， 縱廣正等，二千由旬。一一塔廟， 各千幢幡，珠交露幔，寶鈴和鳴。 諸天龍神、人及非人，香華伎樂， 常以供養。文殊師利！諸佛子等， 為供舍利，嚴飾塔廟，國界自然， 殊特妙好，如天樹王，其華開敷。 佛放一光，我及眾會，見此國界， 種種殊妙。諸佛神力、智慧希有， 放一淨光，照無量國。我等見此， 得未曾有。佛子文殊！願決眾疑。 四眾欣仰，瞻仁及我。世尊何故， 放斯光明？佛子時答，決疑令喜。 何所饒益，演斯光明？佛坐道場， 所得妙法，為欲說此？為當授記？ 示諸佛土，眾寶嚴淨，及見諸佛， 此非小緣。文殊當知，四眾龍神， 瞻察仁者，為說何等。」 > 'Mañjuśrī! Why has the Guide / emitted from the white ūrṇā between his brows / a great light that shines everywhere, / and rained māndārava and mañjūṣaka flowers, / while a sandalwood-scented breeze / delights the minds of the assembly? / By this cause and condition, / the earth is everywhere adorned and pure, / and this world / quakes in six ways. / At that time the fourfold assembly / all rejoice, / their bodies and minds glad and refreshed, / obtaining what they never had before. / The light from between his brows / shines to the east / on eighteen thousand lands, / all turned to a golden hue, / from the Avīci hell / upward to the summit of existence. / Within those worlds, / the living beings of the six destinies, / the paths of their births and deaths, / their good and bad karmic conditions, / and the fine or ugly retributions they receive— / all are seen here. / Further, we behold the Buddhas, / holy masters and lions, / proclaiming the scriptures, / subtle, wondrous, supreme. / Their voices are pure, / sending forth gentle sounds / to teach bodhisattvas / by countless hundreds of millions, / with brahma-sounds profound and wondrous, / making all delight to hear them. / Each in his own world / preaches the true Dharma / through various causes and conditions. / With immeasurable similes, / they illuminate the Buddha-Dharma / and enlighten sentient beings. / If people suffer distress, / weary of aging, sickness, and death, / for their sake they preach nirvāṇa, / ending all bounds of suffering. / If people possess merit, / have made offerings to Buddhas, / and set their intent on the superior Dharma, / for their sake they preach the pratyekabuddha \[path\]. / If there are Buddha-sons / cultivating various practices / seeking unsurpassable wisdom, / for their sake they preach the pure path. / Mañjuśrī! / As I abide here, / I see and hear such things / and thousands of millions of matters, / numerous like this, / which I shall now briefly recount. / I see in those lands / bodhisattvas numerous as the sands of the Ganges, / seeking the Buddha path / through various causes and conditions. / Some practice giving / of gold, silver, coral, / pearls, maṇi jewels, / giant clamshells, agates, / diamonds, and various gems, / male and female slaves, carriages, / jewel-adorned litters and palanquins, / gladly giving them away. / Dedicating \[their merit\] toward the Buddha path, / they vow to attain this vehicle, / foremost in the three realms, / praised by all the Buddhas. / Some bodhisattvas give / jewel carts with four horses, / balustrades and flower canopies, / and decorative carriages. / Again, I see bodhisattvas giving / their flesh, hands, and feet, / and their wives and children, / seeking the unsurpassable path. / Again, I see bodhisattvas gladly giving / their heads, eyes, and bodies, / seeking the Buddha's wisdom. / Mañjuśrī! / I see kings / going to the Buddha's presence / to ask of the unsurpassable path, / thereupon abandoning pleasant lands, / palaces, ministers, and concubines, / shaving their hair and beards, / and donning the Dharma robes. / Or I see bodhisattvas / becoming bhikṣus, / dwelling alone in peaceful quiet, / delighting in reciting the scriptures. / Again, I see bodhisattvas, / heroic and vigorous, / entering deep mountains / to contemplate the Buddha path. / Again, I see those who have renounced desires / constantly abiding in seclusion, / deeply cultivating dhyāna-concentration, / and attaining the five supernatural faculties. / Again, I see bodhisattvas / settled in dhyāna with palms joined, / praising the Dharma Kings / with thousands and tens of thousands of verses. / Again, I see bodhisattvas, / profound in wisdom and firm in will, / able to question the Buddhas, / hearing and completely upholding \[their words\]. / Again, I see Buddha-sons / endowed with concentration and wisdom, / preaching the Dharma to the assembly / with immeasurable similes. / Delighting in preaching the Dharma, / they transform bodhisattvas, / crush Māra's hosts, / and strike the Dharma drum. / Again, I see bodhisattvas / silent and at peace, / respected by devas and nāgas, / yet taking no joy in it. / Again, I see bodhisattvas / dwelling in forests and emitting light / to relieve the suffering of the hells / and lead them to enter the Buddha path. / Again, I see Buddha-sons / who have never slept, / walking in meditation through the forest, / diligently seeking the Buddha path. / Again, I see those keeping the precepts, / their deportment flawless, / pure as jewel beads, / thereby seeking the Buddha path. / Again, I see Buddha-sons / abiding in the power of patience, / so that when arrogant people / revile and beat them, / they can endure it all, / thereby seeking the Buddha path. / Again, I see bodhisattvas / renouncing all jest and frivolity / and foolish retinues, / associating with the wise, / single-mindedly dispelling distraction, / focusing their thoughts in mountain forests / for billions of years, / thereby seeking the Buddha path. / Or I see bodhisattvas giving / fine food and drink / and hundreds of medicinal broths / to the Buddha and the Saṅgha. / Exquisite robes and fine garments, / worth thousands and tens of thousands, / or priceless garments, / they give to the Buddha and the Saṅgha. / Sandalwood jewel chambers / by thousands, tens of thousands, and millions, / and various wondrous bedding, / they give to the Buddha and the Saṅgha. / Pure parks and groves / with lush flowers and fruits, / flowing springs and bathing ponds, / they give to the Buddha and the Saṅgha. / Such gifts as these, / various, wondrous, and subtle, / they give joyfully without wearying, / seeking the unsurpassable path. / Or there are bodhisattvas / who preach the Dharma of tranquil extinction, / giving various instructions / to countless living beings. / Or I see bodhisattvas / contemplating the nature of all dharmas / as devoid of a duality of marks, / just like empty space. / Again, I see Buddha-sons / whose minds are unattached, / who with this wondrous wisdom / seek the unsurpassable path. / Mañjuśrī! / There are also bodhisattvas / who, after the Buddha's parinirvāṇa, / make offerings to the relics. / Again, I see Buddha-sons / building stūpas and shrines, / countless as the Ganges' sands, / to adorn the realms. / The jewelled stūpas, high and wondrous, / are five thousand yojanas in height / and equal in length and breadth, / two thousand yojanas. / At each stūpa and shrine / are a thousand banners and pennants, / pearl nets and open-air canopies, / with jewel bells sounding in harmony. / Devas, nāgas, and spirits, / humans and non-humans, / with fragrant flowers and instrumental music, / constantly make offerings. / Mañjuśrī! / These Buddha-sons, / to make offerings to the relics, / adorn the stūpas and shrines / so that the lands are naturally / singularly magnificent and fine, / like the king of heavenly trees / when its flowers bloom. / The Buddha has emitted a single light, / and I and the gathered assembly / behold these lands / in all their diverse wonders. / The supernatural powers and wisdom of the Buddhas are rare: / emitting a single pure ray of light, / it illumines immeasurable lands. / Seeing this, / we have attained what we never had before. / Son of the Buddha, Mañjuśrī! / We pray you resolve the doubts of the assembly. / The fourfold assembly looks up in joyful anticipation, / gazing upon you and me. / Why has the Bhagavat / emitted this radiance? / Son of the Buddha, answer in due time; / resolve our doubts and cause us to rejoice. / For what benefit / is this radiance set forth? / Is it to preach this wondrous Dharma / which the Buddha attained / while seated at the place of awakening? / Or is he about to bestow vyākaraṇa? / The display of all the Buddha lands, / adorned and pure with many jewels, / and the sight of all the Buddhas, / is no minor cause. / Mañjuśrī, you should know: / the fourfold assembly, the nāgas, and the spirits / gaze upon you, benevolent one; / what will you say to them?' > — English (machine translation) (machine translation) ### [1.21](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.21) 爾時文殊師利語彌勒菩薩摩訶薩及諸大士：「善男子等！如我惟忖，今佛世尊欲說大法，雨大法雨，吹大法螺，擊大法鼓，演大法義。諸善男子！我於過去諸佛，曾見此瑞，放斯光已，即說大法。是故當知，今佛現光，亦復如是，欲令眾生，咸得聞知一切世間難信之法，故現斯瑞。 > These worlds of marvelous and varied beauty. The wisdom and transcendent powers Of all the buddhas are extraordinary; By emitting a single ray of light He has illuminated innumerable lands. Seeing this, we attain > > That which we have not met with before. > > O Mañjuśrī, Heir of the Buddhas! > > We entreat you to rid us of our confusion! > > The fourfold assembly is joyfully > > Looking up at you and me. > > Why did the Bhagavat emit this ray of light? > > O Heir of the Buddhas, 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, ornamented > > With various jewels, > > And all the buddhas have been made visible. > > O Mañjuśrī! > > You should know that the fourfold assembly, > > Nāgas, and devas, > > Look forward to hearing > > What you shall reveal.” > > 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, the Bhagavat, will now teach the great Dharma, rain down the great Dharma, blow the conch of the great Dharma, beat the drum of the great Dharma, and reveal the meaning of the great Dharma. > > “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. Therefore, 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. > > “O sons of a virtuous family! In the past, more than innumerable, unthinkable, incalculable kalpas ago, there was a buddha called Candrasūryapradīpa, > > 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. He taught the True Dharma that was good in the beginning, good in the middle, and good in the end. It was profound in meaning, elegant in speech, and endowed with the character of the pure path of discipline and integrity. > > “To those seeking for the śrāvaka vehicle he taught the Dharma with respect to the Four Noble Truths, causing them to overcome birth, old age, illness, and death and to attain nirvana. He taught the Dharma with respect to dependent origination to the pratyekabuddhas; and to the bodhisattvas he taught the Dharma with respect to the six perfections (pāramitās), causing them to attain highest, complete enlightenment and perfect all-knowledge (sarvajñātā). > > “Then there was another buddha named Candrasūryapradīpa, and after him another buddha also named Candrasūryapradīpa. And so in this way twenty thousand buddhas all had the same name Candrasūryapradīpa. They also had the same family name Bharadvāja. > > “O Maitreya! You should know that these buddhas, beginning from the > — Tsugunari Kubo & Akira Yuyama 2007, The Lotus Sutra > At that time, Mañjuśrī said to Maitreya Bodhisattva Mahāsattva and all the great beings: 'Good men! According to my reflection, the Buddha, the Bhagavat, now wishes to preach the great Dharma, to pour down the great Dharma rain, to blow the great Dharma conch, to strike the great Dharma drum, and to set forth the meaning of the great Dharma. Good men! In the past, among former Buddhas, I have seen this auspicious sign: having emitted this light, they straightway preached the great Dharma. Therefore you should know that the light now displayed by the Buddha is also like this; wishing to cause sentient beings all to hear and understand the Dharma that is difficult for all the world to believe, he displays this auspicious sign. > — English (machine translation) (machine translation) ### [1.22](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.22) 「諸善男子！如過去無量無邊不可思議阿僧祇劫，爾時有佛，號日月燈明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，演說正法，初善中善後善，其義深遠，其語巧妙，純一無雜，具足清白梵行之相。為求聲聞者說應四諦法，度生老病死，究竟涅槃；為求辟支佛者說應十二因緣法；為諸菩薩說應六波羅蜜，令得阿耨多羅三藐三菩提，成一切種智。 > 'Good men! In the past, immeasurable, boundless, inconceivable asaṃkhyeya kalpas ago, at that time there was a Buddha named Candrasūryapradīpa, Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasampanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. He preached the true Dharma: good in the beginning, good in the middle, and good in the end, its meaning profound and far-reaching, its words subtle and clever, pure and unadulterated, complete with the marks of pure and clean brahma-conduct. For those who sought to be śrāvakas, he preached the Dharma conforming to the Four Truths, to cross over birth, aging, sickness, and death, reaching ultimate nirvāṇa; for those who sought to be pratyekabuddhas, he preached the Dharma conforming to the twelve causes and conditions; for the bodhisattvas, he preached conforming to the six pāramitās, causing them to attain anuttarā samyaksambodhi and accomplish all-knowledge. > — English (machine translation) (machine translation) ### [1.23](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.23) 「次復有佛亦名日月燈明，次復有佛亦名日月燈明，如是二萬佛，皆同一字，號日月燈明，又同一姓，姓頗羅墮。彌勒當知，初佛後佛，皆同一字，名日月燈明，十號具足。所可說法，初中後善。其最後佛，未出家時有八王子：一名有意，二名善意，三名無量意，四名寶意，五名增意，六名除疑意，七名嚮意，八名法意。是八王子，威德自在，各領四天下。是諸王子，聞父出家，得阿耨多羅三藐三菩提，悉捨王位亦隨出家，發大乘意，常修梵行，皆為法師，已於千萬佛所、殖諸善本。 > 'Next, there was another Buddha also named Candrasūryapradīpa, and next another Buddha also named Candrasūryapradīpa; in this way there were twenty thousand Buddhas, all of the same name, called Candrasūryapradīpa, and of the same clan name, the Bhāradvāja clan. Maitreya, you should know that from the first Buddha to the last, all had the same name, Candrasūryapradīpa, and were endowed with the ten titles. The Dharma they preached was good in the beginning, middle, and end. Before the last Buddha left home, he had eight princely sons: the first was named Mati, the second Sumati, the third Anantamati, the fourth Ratnamati, the fifth Viśeṣamati, the sixth Vimatisamudghātī, the seventh Ghoṣamati, and the eighth Dharmamati. These eight princes possessed majestic virtue and sovereignty, each ruling over four continents. When these princes heard that their father had left home and attained anuttarā samyaksambodhi, they all abandoned their royal positions, also left home in following him, generated the aspiration for the Mahāyāna, constantly cultivated brahma-conduct, and all became dharmabhāṇakas, having already planted roots of goodness under thousands of myriads of Buddhas. > — English (machine translation) (machine translation) ### [1.24](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1.24) 「是時日月燈明佛說大乘經，名無量義，教菩薩法，佛所護念。說是經已，即於大眾中結加趺坐，入於無量義處三昧，身心不動。是時、天雨曼陀羅華，摩訶曼陀羅華，曼殊沙華，摩訶曼殊沙華，而散佛上、及諸大眾。普佛世界，六種震動。爾時會中，比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人，及諸小王、轉輪聖王等，是諸大眾，得未曾有，歡喜合掌，一心觀佛。 > first up to the last, all had the same name Candrasūryapradīpa, endowed with the ten epithets. The Dharma that they taught was good in the beginning, the middle, and the end. > > “The last buddha fathered eight princes before he renounced household life. The first was called Mati, the second Sumati, the third Anantamati, the fourth Ratimati, the fifth was called Viśeṣamati, the sixth Vimatisamudghātin, the seventh Ghoṣamati, and the eighth was called Dharmamati. These eight princes were endowed with dignity and power, and each of them ruled over four great continents. Having heard that their father had renounced household life and obtained highest, complete enlightenment, all of them abandoned their kingdoms and also renounced household life. Each caused the spirit of the Mahayana to arise within him, practiced the pure path of discipline and integrity, and became an expounder of the Dharma. They all planted roots of good merit under many thousands of myriads of buddhas. > > “At that time, the Buddha Candrasūryapradīpa taught the Mahayana sutra called Immeasurable Meanings, the instruction for the bodhisattvas and treasured lore of the buddhas. Having taught this sutra, he sat down > > cross-legged, undisturbed in body and mind among the great assembly and > > entered the samādhi called the ‘abode of immeasurable meanings.’ > > “Then māndārava and great māndārava flowers, mañjūṣaka and great > > mañjūṣaka flowers fell like rain from the sky, scattering over the Buddha > > and all of his attendants. And the whole buddha world quaked in six ways. > > At that time all in that assembly of humans and nonhumans—monks, nuns, > > laymen, laywomen, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃ- > > naras, mahoragas, kings, and noble emperors—having experienced such an > > unprecedented marvel, were filled with joy and pressing their palms together > > they gazed attentively at the Buddha. > > “Then the Buddha emitted a ray of light from the tuft of white hair > > between his eyebrows which completely illuminated all the eighteen thou- > > sand worlds in the east, in the same way that all of these buddha worlds are > > visible now. > > “O Maitreya! You should know that at that time there were twenty koṭis > > of bodhisattvas in the assembly who wanted to hear the Dharma. All of these > > bodhisattvas, having seen all the buddha worlds completely illuminated by this > > ray of light, were struck with wonder and wanted to know why it was emitted. > > “A bodhisattva named Varaprabha was there with his eight hundred dis- > > ciples. At that time the Buddha Candrasūryapradīpa, having emerged from > > samādhi, remained sitting for sixty intermediate kalpas and revealed to Bodhi- > > sattva Varaprabha the Mahayana sutra called Saddharmapuṇḍarīka, the White > > Lotus of the Marvelous Law (hereafter Lotus Sutra), which was the instruc- > > tion for bodhisattvas and the treasured lore of the buddhas. 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; during > > that time not a single person among them experienced fatigue of body or mind. > > “Having taught this sutra for sixty intermediate kalpas, the Buddha Candra- > > sūryapradīpa made this proclamation to the assembly of Brahmas, māras, > — Tsugunari Kubo & Akira Yuyama 2007, The Lotus Sutra > 'At that time, Candrasūryapradīpa Buddha preached the Mahāyāna sūtra named Immeasurable Meanings, a teaching for bodhisattvas, watched over and kept in mind by the Buddhas. Having preached this sūtra, he sat cross-legged amidst the great assembly and entered the samādhi of the station of immeasurable meanings, his body and mind motionless. At that time, the heavens rained down māndārava flowers, mahāmāndārava flowers, mañjūṣaka flowers, and mahāmañjūṣaka flowers, scattering them over the Buddha and the great assembly. The universal Buddha realm quaked in six ways. At that time, in the assembly, the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, non-humans, petty kings, wheel-turning sage kings, and others—all these masses of the great assembly attained what they never had before, and joyfully joining their palms, they single-mindedly gazed upon the Buddha. > — English (machine translation) (machine translation) _First 24 of 63 passages. [Read on](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1)_ ## Translations (3) - [The Lotus Sutra](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva~en-bdk.1.1) — Tsugunari Kubo & Akira Yuyama 2007, English - [The Lotus of the Wonderful Law, or The Lotus Gospel (Miao-fa lien hua ching)](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva~en-soothill.1.p1) — English - [English (machine translation)](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva~en-mt.1.1) — English, machine translation ## Linked texts (17) - [添品妙法蓮華經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-jnanagupta.1.10) — Classical Chinese - [法華論疏](https://indike.org/pramana/in.bauddha.taisho.1818.1.49) — Classical Chinese - [法華經義記](https://indike.org/pramana/in.bauddha.taisho.1715.1.24) — Classical Chinese - [妙法蓮華經憂波提舍](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.saddharmapundarikopadesa*zh-bodhiruci.1.5) — Classical Chinese - [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723.1.113) — Classical Chinese - [妙法蓮華經論優波提舍](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.sastra.saddharmapundarikopadesa*zh-ratnamati.1.3) — Classical Chinese - [妙法蓮華經玄義](https://indike.org/pramana/in.bauddha.taisho.1716.1.49) — Classical Chinese - [維摩經玄疏](https://indike.org/pramana/in.bauddha.taisho.1777.1.142) — Classical Chinese - [法華玄贊義決](https://indike.org/pramana/in.bauddha.taisho.1724.1.12) — Classical Chinese - [法華義疏](https://indike.org/pramana/in.bauddha.taisho.1721.4.100) — Classical Chinese - [金光明最勝王經疏](https://indike.org/pramana/in.bauddha.taisho.1788.1.6) — Classical Chinese - [法華玄論](https://indike.org/pramana/in.bauddha.taisho.1720.6.76) — Classical Chinese - [維摩經略疏](https://indike.org/pramana/in.bauddha.taisho.1778.2.19) — Classical Chinese - [妙法蓮華經文句](https://indike.org/pramana/in.bauddha.taisho.1718.4.81) — Classical Chinese - [起信論疏筆削記](https://indike.org/pramana/in.bauddha.taisho.1848.17.34) — Classical Chinese - [法華遊意](https://indike.org/pramana/in.bauddha.taisho.1722.1.26) — Classical Chinese - [法華宗要](https://indike.org/pramana/in.bauddha.taisho.1725.1.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.saddharmapundarika*zh-kumarajiva.1) · Pramāṇa