The Lotus Sūtra 3: 妙法蓮華經卷第三

3.1

後秦龜茲國三藏法師鳩摩羅什奉　詔譯

Translated under imperial order by Tripiṭaka Master Kumārajīva of Kucha under the Later Qin

3.2

藥草喻品第五

Chapter 5: The Parable of the Medicinal Herbs

3.3

爾時世尊告摩訶迦葉及諸大弟子：「善哉，善哉！迦葉善說如來真實功德。誠如所言，如來復有無量無邊阿僧祇功德，汝等若於無量億劫說不能盡。迦葉！當知如來是諸法之王，若有所說皆不虛也。於一切法，以智方便而演說之，其所說法，皆悉到於一切智地。如來觀知一切諸法之所歸趣，亦知一切眾生深心所行，通達無礙；又於諸法究盡明了，示諸眾生一切智慧。

At that time the Bhagavat said to Mahākāśyapa and the great disciples: "Well said, well said! Kāśyapa has well spoken of the Tathāgata's true merits. It is truly as you have said. The Tathāgata also possesses immeasurable, boundless, asaṃkhyeya merits; if you were to speak of them for immeasurable millions of kalpas, you could not exhaust them. Kāśyapa, you should know that the Tathāgata is the king of all phenomena; whatever he preaches is not in vain. Regarding all phenomena, he expounds them with the upāya of wisdom; the Dharma he expounds all reaches the ground of all-knowledge. The Tathāgata observes and knows the final destination of all phenomena, and also knows what is practiced deep within the hearts of all sentient beings, penetrating without obstruction. Furthermore, he fully and thoroughly understands all phenomena, revealing all wisdom to sentient beings.

3.4

「迦葉！譬如三千大千世界，山川谿谷土地所生卉木叢林及諸藥草，種類若干，名色各異。密雲彌布，遍覆三千大千世界，一時等澍，其澤普洽。卉木叢林及諸藥草，小根小莖、小枝小葉，中根中莖、中枝中葉，大根大莖、大枝大葉，諸樹大小，隨上中下各有所受。一雲所雨，稱其種性而得生長華菓敷實。雖一地所生，一雨所潤，而諸草木，各有差別。

"Kāśyapa, it is like the plants, trees, thickets, forests, and medicinal herbs growing on the mountains, rivers, ravines, valleys, and lands of the three-thousand great thousandfold world, of many kinds, each differing in name and appearance. A dense cloud spreads everywhere, completely covering the three-thousand great thousandfold world, raining down equally all at once, its moisture permeating everywhere. The plants, trees, thickets, forests, and medicinal herbs—with small roots, small stalks, small branches, and small leaves; medium roots, medium stalks, medium branches, and medium leaves; or large roots, large stalks, large branches, and large leaves—and trees large and small, each according to their high, medium, or low [nature], receive a share. From what is rained by the one cloud, each according to its species grows, develops, blossoms, and bears fruit. Although grown from the same earth and moistened by the same rain, the grasses and trees are each distinct.

3.5

「迦葉！當知如來亦復如是，出現於世，如大雲起，以大音聲普遍世界天、人、阿修羅，如彼大雲遍覆三千大千國土。於大眾中、而唱是言：『我是如來、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，未度者令度，未解者令解，未安者令安，未涅槃者令得涅槃，今世後世，如實知之。我是一切知者、一切見者、知道者、開道者、說道者，汝等天、人、阿修羅眾，皆應到此，為聽法故。』爾時無數千萬億種眾生，來至佛所而聽法。如來于時，觀是眾生諸根利鈍、精進懈怠，隨其所堪而為說法，種種無量，皆令歡喜，快得善利。是諸眾生聞是法已，現世安隱，後生善處，以道受樂，亦得聞法。既聞法已，離諸障礙，於諸法中，任力所能，漸得入道。如彼大雲，雨於一切卉木叢林及諸藥草，如其種性，具足蒙潤，各得生長。

this great manifold cosmos and rain falls at the same time everywhere, moistening the small, medium, and large roots, stems, branches, and leaves of all the grasses, trees, shrubs, and herbs.

“The sizes of all the trees depend on whether their capacities are superior, mediocre, or inferior; and the rain falling from the same cloud makes them grow according to the nature of their various seeds. Flowers blossom in the same place and fruit ripens in the same place moistened by the same rain, yet there are differences among these grasses and trees.

“O Kāśyapa! You should know that the Tathāgata is exactly like this. He appears in this world like a great overspreading cloud. His great voice resounds over the devas, humans, and asuras in the world, just as the great cloud thoroughly covers the great manifold cosmos. He declares to the assembly:

I am the Tathāgata, Arhat, Completely Enlightened, Perfect in Knowl-

edge and Conduct, Well-Departed, Knower of the World, Unsurpassed,

Tamer of Humans, Teacher of Devas and Humans, Buddha, Bhaga-

vat. I set free those who have not been freed. I enlighten those who

have not been enlightened and bring calm to those who have not been

calmed. I cause those to obtain nirvana who have not yet obtained it.

I am the one who knows the present and future worlds exactly as they

are. I am the All-Knower, the All-Seer, the Knower of the Path, the

One who discloses the path and explains it. All of you devas, humans,

and asuras! Come and listen to my teachings.

“At that time innumerable thousands of myriads of koṭis of sentient

beings approach the Buddha and listen to his teaching. Then the Tathāgata,

perceiving the faculties of sentient beings—whether they are sharp or dull,

diligent or idle—explains the teachings according to their capacities in a

variety of immeasurable ways, gladdening and benefiting them all.

“Having heard his teaching, all of these beings are at peace in this world

and are born into a good existence in the future. Through this they will receive

peace of mind and be able to hear the teaching. Having already heard the

teaching they will become free from obstructions and be able to gradually

enter the path to the Dharma according to their capacities.

“Just like the great cloud that rains upon all the grasses, trees, shrubs,

and herbs, whose seeds are watered and which grow according to their capac-

ities, the Tathāgata teaches the Dharma of one aspect and character; that is

to say, the character of liberation, dispassion, and cessation which ultimately

leads to omniscience.

“Those sentient beings who hear, hold, and recite the teachings of the

Tathāgata and practice it accordingly will nevertheless not perceive the merit

that they have obtained.

“Why is this? Only the Tathāgata knows the seed, character, disposi-

tion, and capacity of sentient beings. Only he knows what they contemplate,

think, and practice; how they contemplate, think, and practice; what teach-

"Kāśyapa, you should know that the Tathāgata is also like this. He appears in the world like the rising of a great cloud, and with a great voice he reaches everywhere throughout the world—among gods, humans, and asuras—just as that great cloud covers the three-thousandfold great-thousandfold world. In the midst of the great assembly, he proclaims these words: 'I am the Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasampanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. I cause those not yet crossed over to cross over, those not yet liberated to be liberated, those not yet at ease to be at ease, and those not yet having attained nirvāṇa to attain nirvāṇa. I know this present world and future worlds as they truly are. I am the all-knower, the all-seer, the knower of the path, the opener of the path, and the preacher of the path. All of you hosts of gods, humans, and asuras should come here in order to hear the Dharma.' At that time, immeasurable thousands of myriads of koṭis of kinds of living beings come to the Buddha's place to hear the Dharma. The Tathāgata then observes whether the faculties of these living beings are sharp or dull, whether they are energetic or indolent, and according to what they can bear, preaches the Dharma for them in immeasurable varieties, causing them all to rejoice and swiftly obtain wholesome benefit. Having heard this Dharma, these living beings are secure in this present life and later are born in good realms, receiving joy through the path and also getting to hear the Dharma. Having heard the Dharma, they are freed from all hindrances, and according to their strength and ability among all dharmas, they gradually enter the path. Just as that great cloud rains upon all the plants, trees, thickets, forests, and various medicinal herbs, each fully receiving moisture according to its nature, and each growing and developing.

3.6

「如來說法，一相一味——所謂：解脫相、離相、滅相，究竟至於一切種智。其有眾生聞如來法，若持讀誦，如說修行，所得功德，不自覺知。所以者何？唯有如來知此眾生種相體性，念何事、思何事、修何事，云何念、云何思、云何修，以何法念、以何法思、以何法修，以何法得何法。眾生住於種種之地，唯有如來如實見之，明了無礙。如彼卉木叢林諸藥草等，而不自知上中下性。如來知是一相一味之法——所謂：解脫相、離相、滅相——究竟涅槃常寂滅相，終歸於空。佛知是已，觀眾生心欲而將護之，是故不即為說一切種智。

"The Dharma preached by the Tathāgata has one characteristic and one flavor—namely, the characteristic of liberation, the characteristic of detachment, and the characteristic of cessation, ultimately reaching the knowledge of all modes. If there are living beings who hear the Dharma of the Tathāgata, uphold, read, and recite it, and practice it as taught, they do not themselves perceive or know the merit they obtain. Why is this? Only the Tathāgata knows the species, characteristics, substance, and nature of these living beings: what they think of, what they reflect upon, what they cultivate; how they think, how they reflect, how they cultivate; with what dharma they think, with what dharma they reflect, with what dharma they cultivate; and by what dharma they attain what dharma. Living beings abide on various stages, and only the Tathāgata sees them as they truly are, clearly and unobstructed. It is just like those plants, trees, thickets, forests, and medicinal herbs that do not know their own superior, middling, or inferior nature. The Tathāgata knows this Dharma of one characteristic and one flavor—namely, the characteristic of liberation, the characteristic of detachment, and the characteristic of cessation—which ultimately reaches nirvāṇa, the characteristic of constant quiescence, finally returning to emptiness. Having known this, the Buddha observes the mental desires of living beings and protects them, and therefore does not immediately preach the knowledge of all modes for them.

3.7

「汝等，迦葉！甚為希有，能知如來隨宜說法，能信能受。所以者何？諸佛世尊隨宜說法，難解難知。」

ings they contemplate, think, and practice; and what teaching they obtain

through what teaching. Only the Tathāgata exactly perceives and knows

without obstructions the various states in which sentient beings reside.

“It is just like the grasses, trees, shrubs, and herbs that do not know their own natures, whether they are superior, mediocre, or inferior. Yet the Tathāgata knows the teachings of one aspect and character, the character of liberation, dispassion, cessation, complete nirvana, and eternal tranquility which ultimately leads to emptiness.

“The Buddha knows this and perceives the aspirations of sentient beings. For this reason, in order to protect them, he does not immediately teach omniscience.

“O Kāśyapa! It is a rare thing that all of you know that the Tathāgata teaches according to your capacities and that you believe and accept it.

“Why is this? Because the Dharma taught by all the Buddha Bhagavats, according to what is appropriate to sentient beings, is difficult to understand and difficult to know.”

Thereupon the Bhagavat, wanting to elaborate on the meaning of this

The King of the Dharma,

The destroyer of delusive existence,

Appears in the world

And keeping in mind the aspirations of sentient beings

Teaches the Dharma in various ways

According to the wishes of sentient beings.

The Tathāgata is greatly distinguished,

And his wisdom is profound.

He has been silent for a long time

And intentionally has not taught the essential in haste.

Those who are wise

Will be well convinced when they hear it;

Those who are not wise will have doubts

And remain confused for a long time.

That is why, O Kāśyapa, the Tathāgata teaches

According to the capacities of sentient beings,

And enables them to attain the correct perspective

By using various illustrations.

O Kāśyapa, you should know

That it is as if a great cloud Arises in the world And covers everything. This beneficent cloud contains moisture And bright lightning flashes from it. The sound of its thunder shakes the earth afar And gladdens the people. It conceals the sun And cools the earth. The spreading cloud hangs so low, As if it could be touched. Everywhere, equal, and immeasurable The rain pours down and moistens the earth. Grasses, herbs, large and small trees, All kinds of crops, seedlings, sugarcane, and grapes Growing in the depths of the mountains, In rivers and in precipitous valleys, Are all watered and completely nourished by the rain. The dry earth is moistened everywhere And the herbs and trees grow up thickly. Out of this cloud the same rain Waters these grasses, trees, and shrubs Each according to their capacities. All the trees, small, medium, or large Are able to grow in accordance with their capacities. The luster and colors of the roots, stems, Branches, leaves, and flowers Are all freshened by the same rain. Each of these, although receiving the same moisture, Reaches a greater or lesser size In accordance with their different Dispositions, characteristics, and natures. The Buddha is exactly like this. He appears in the world

As a great cloud

Which covers everything universally. Once appearing in this world He illuminates and explains The essence of the teachings For the sake of sentient beings. The Great Seer, the Bhagavat, expounds this To the assembly of all the devas and humans. I am the Tathāgata, the Best of Humans. I appear in the world to nourish sentient beings Just as the great cloud Moistens all the withered trees. I cause everyone to be rid of suffering And attain ease of heart, Worldly happiness, and the joy of nirvana. So, devas and humans, listen carefully! Come, all of you, And look at the Highest One! I am the Bhagavat. No one is equal to me. I appear in this world To bring peace of mind to sentient beings And to teach the Dharma of immortality To the great assembly. This Dharma has a single flavor Of liberation and nirvana. I expound its meaning with the same subtle voice, Always making the Mahayana The subject of my illustrations. I see everywhere, and regard all as equal. I have no feelings of like or dislike; For me there is no this or that. Nor do I have either love or hate. I have no attachments and make no distinctions, And so always teach the Dharma equally to all; And teach the same thing to one person

As I teach to everyone else. I always teach the Dharma and nothing else. Going or coming, sitting or standing, I never tire of satisfying the world, Just like the rain that gives nourishment universally. I tirelessly pour down the rain of the Dharma Equally on those who are noble or humble, Superior or inferior, who keep or break the precepts, Who have good or bad conduct, right or wrong views, Sharp or dull faculties. According to their power to understand, All sentient beings who hear my teaching Dwell in various stages. Those living among humans, Devas, noble emperors, Śakra, and Brahma kings Are like the small herbs. Those who know the incorruptible Dharma, Who are able to attain nirvana, Have the six transcendent powers, and Have attained the three sciences. Those who live alone in mountain forests Always practicing meditation, and Who attain the enlightenment of the pratyekabuddhas Are like the medium-sized herbs. Those who seek the stage Of the Bhagavat, thinking that They will become buddhas, And practice persistence and meditation, Are like the large herbs. The heirs of the buddhas Who concentrate on the path of the Buddha, Who always cultivate compassion within themselves And know definitely without a doubt That they will become buddhas, Are like the small trees.

"You, Kāśyapa, are most rare, being able to know that the Tathāgata preaches the Dharma in accordance with what is fitting, and able to believe and accept it. Why is this? The Buddhas, the Bhagavats, preach the Dharma in accordance with what is fitting, which is difficult to understand and difficult to know."

3.8

爾時世尊欲重宣此義，而說偈言：

At that time, wishing to restate this meaning, the Bhagavat spoke verses, saying:

3.9

「破有法王，出現世間，隨眾生欲，
種種說法。如來尊重，智慧深遠，
久默斯要，不務速說。有智若聞，
則能信解；無智疑悔，則為永失。
是故迦葉！隨力為說，以種種緣，
令得正見。迦葉當知！譬如大雲，
起於世間，遍覆一切；慧雲含潤，
電光晃曜，雷聲遠震，令眾悅豫。
日光掩蔽，地上清涼，靉靆垂布、
如可承攬。其雨普等，四方俱下，
流澍無量，率土充洽。山川險谷、
幽邃所生，卉木藥草，大小諸樹，
百穀苗稼，甘蔗蒲萄，雨之所潤，
無不豐足，乾地普洽，藥木竝茂。
其雲所出，一味之水，草木叢林，
隨分受潤。一切諸樹，上中下等，
稱其大小，各得生長，根莖枝葉，
華菓光色，一雨所及，皆得鮮澤。
如其體相，性分大小，所潤是一，
而各滋茂。佛亦如是，出現於世，
譬如大雲，普覆一切。既出于世，
為諸眾生，分別演說，諸法之實。
大聖世尊，於諸天人、一切眾中，
而宣是言：『我為如來，兩足之尊，
出于世間，猶如大雲，充潤一切。
枯槁眾生，皆令離苦，得安隱樂——
世間之樂，及涅槃樂。諸天人眾，
一心善聽，皆應到此，覲無上尊。』
我為世尊，無能及者，安隱眾生，
故現於世。為大眾說，甘露淨法，
其法一味，解脫涅槃。以一妙音、
演暢斯義，常為大乘，而作因緣。
我觀一切，普皆平等，無有彼此，
愛憎之心。我無貪著，亦無限礙，
恒為一切，平等說法。如為一人，
眾多亦然，常演說法，曾無他事。
去來坐立，終不疲厭，充足世間，
如雨普潤。貴賤上下，持戒毀戒，
威儀具足，及不具足，正見邪見，
利根鈍根，等雨法雨，而無懈倦。
一切眾生，聞我法者，隨力所受，
住於諸地。或處人天，轉輪聖王，
釋梵諸王，是小藥草。知無漏法，
能得涅槃，起六神通，及得三明，
獨處山林，常行禪定，得緣覺證，
是中藥草。求世尊處，我當作佛，
行精進定，是上藥草。又諸佛子，
專心佛道，常行慈悲，自知作佛，
決定無疑，是名小樹。安住神通，
轉不退輪，度無量億、百千眾生，
如是菩薩，名為大樹。佛平等說，
如一味雨；隨眾生性，所受不同，
如彼草木，所稟各異。佛以此喻，
方便開示，種種言辭，演說一法，
於佛智慧，如海一渧。我雨法雨，
充滿世間，一味之法，隨力修行。
如彼叢林，藥草諸樹，隨其大小，
漸增茂好。諸佛之法，常以一味，
令諸世間，普得具足，漸次修行，
皆得道果。聲聞緣覺，處於山林，
住最後身，聞法得果，是名藥草，
各得增長。若諸菩薩，智慧堅固，
了達三界，求最上乘，是名小樹，
而得增長。復有住禪，得神通力，
聞諸法空，心大歡喜，放無數光，
度諸眾生，是名大樹，而得增長。
如是迦葉！佛所說法，譬如大雲，
以一味雨，潤於人華，各得成實。
迦葉當知！以諸因緣、種種譬喻，
開示佛道，是我方便，諸佛亦然。
今為汝等，說最實事：『諸聲聞眾，
皆非滅度。汝等所行，是菩薩道，
漸漸修學，悉當成佛。』」

"The King of Dharma, who destroys existence, / appears in the world; / in accordance with the desires of living beings, / he preaches the Dharma in various ways. / The Tathāgata is venerable and honored, / his wisdom profound and far-reaching; / having long kept silent on this essential, / he was not eager to preach it quickly. / If the wise hear it, / they are able to believe and understand; / if the unwise doubt and regret it, / they will be lost forever. / Therefore, Kāśyapa, / according to their capacity he preaches it for them, / through various conditions, / causing them to obtain right view. / Kāśyapa, you should know! / It is like a great cloud / rising in the world, / covering everything; / the cloud of wisdom holds moisture, / lightning flashes and gleams, / the sound of thunder rumbles afar, / making the multitude joyful. / The light of the sun is veiled, / coolness spreads over the earth; / dense clouds hang down low, / as if within reach of the hand. / Its rain falls everywhere equally, / pouring down simultaneously from the four quarters; / the deluge is immeasurable, / fully saturating all the land. / Growing in mountain streams, perilous gorges, / and deep, secluded recesses, / the plants, trees, and medicinal herbs, / both large and small trees, / the hundred grains, shoots, and crops, / sugarcane and grapevines— / nourished by the rain, / none is not fully satisfied; / the dry earth is soaked everywhere, / and herbs and trees flourish alike. / What comes forth from that cloud / is water of a single flavor, / yet the herbs, trees, thickets, and forests / receive moisture according to their measure. / All the various trees, / superior, middling, and inferior, / according to their size, / each attain growth; / roots, stems, branches, and leaves, / the luster and color of flowers and fruits, / wherever the single rain reaches, / all become fresh and glistening. / In accordance with their substance and characteristics, / the size of their natures and shares, / that which moistens them is one, / yet each flourishes on its own. / The Buddha is also like this, / appearing in the world / like a great cloud / covering everything. / Having appeared in the world, / for the sake of living beings / he analyzes and expounds / the reality of all dharmas. / The Great Sage, the Bhagavat, / amidst all the gods, humans, / and the entire assembly, / proclaims these words: / 'I am the Tathāgata, / the most honored of two-footed beings; / appearing in the world / like a great cloud, / I moisten all / parched living beings, / causing them all to be free from suffering / and obtain peace and joy— / the joys of the world / and the joy of nirvāṇa. / Hosts of gods and humans, / listen closely with single mind; / you should all come here / to behold the Unsurpassed Honored One.' / I am the Bhagavat, / none can equal me; / to bring peace and security to living beings, / I appear in the world. / For the great assembly I preach / the pure Dharma of amṛta; / that Dharma is of a single flavor: / liberation and nirvāṇa. / With a single wonderful voice / I expound this meaning, / constantly creating the causes and conditions / for the Mahāyāna. / I observe all beings / as completely equal, / having no thought of 'this' or 'that', / nor of love or hate. / I am without greed or attachment, / and also without limitation or hindrance; / constantly for all beings / I preach the Dharma with impartiality. / As it is for a single person, / so it is for many; / constantly expounding the Dharma, / I have never had any other business. / Coming, going, sitting, standing, / I never grow weary or fatigued, / filling the world / like rain that moistens everywhere. / Noble and base, high and low, / those who keep precepts and those who break precepts, / those complete in deportment / and those incomplete, / those with right views and those with wrong views, / those of sharp faculties and those of dull faculties— / equally I rain down the Dharma rain / without indolence or weariness. / All living beings / who hear my Dharma, / receive it according to their capacity / and abide on various stages: / whether dwelling among humans or gods, / wheel-turning sage kings, / or the kings Śakra and Brahmā— / these are the small medicinal herbs. / Those who know the uncontaminated dharmas, / can attain nirvāṇa, / develop the six supernatural powers / and acquire the three knowledges, / dwelling alone in mountain forests, / constantly practicing dhyāna, / and attaining the realization of a pratyekabuddha— / these are the middling medicinal herbs. / Those who seek the station of the Bhagavat, / thinking, 'I shall become a Buddha,' / practicing vigor and concentration— / these are the superior medicinal herbs. / Furthermore, the Buddha's sons / who focus their minds on the Buddha-path, / constantly practicing loving-kindness and compassion, / knowing themselves that they will become Buddhas, / resolute without doubt— / these are called small trees. / Those who dwell securely in supernatural powers, / turn the irreversible wheel, / and deliver immeasurable hundreds of thousands / of myriads of koṭis of living beings— / such Bodhisattvas / are called large trees. / The Buddha preaches with equality, / like rain of a single flavor; / in accordance with the natures of living beings, / what they receive is not the same, / just as those herbs and trees / receive differently according to their kinds. / The Buddha uses this metaphor / to expediently reveal [the truth]; / through various expressions / he expounds the single Dharma, / which, compared to the Buddha's wisdom, / is like a drop in the ocean. / I rain down the Dharma rain, / filling the world; / this Dharma of a single flavor / is cultivated according to capacity, / just as those thickets, forests, / medicinal herbs, and trees, / according to their size, / gradually increase in flourishing beauty. / The Dharma of all Buddhas / is always of a single flavor, / causing all worlds / to become completely fulfilled; / practicing gradually, / all attain the fruit of the path. / Śrāvakas and pratyekabuddhas, / dwelling in mountain forests, / abiding in their final bodies, / who hear the Dharma and attain the fruit, / are called medicinal herbs / that each attain growth. / If Bodhisattvas / have firm wisdom, / thoroughly understand the three realms, / and seek the supreme vehicle, / they are called small trees / that attain growth. / There are also those who dwell in dhyāna, / obtain the power of supernatural abilities, / hear of the emptiness of all dharmas, / rejoice greatly in their hearts, / emit immeasurable rays of light, / and deliver living beings; / these are called large trees / that attain growth. / Thus, Kāśyapa, / the Dharma preached by the Buddha / is like a great cloud; / with rain of a single flavor / it moistens the human flowers, / each attaining full fruition. / Kāśyapa, you should know / that by various causes and conditions / and diverse metaphors / I reveal the Buddha-path: / this is my upāya, / and so it is with all Buddhas. / Now for your sake / I speak of the most real matter: / 'The hosts of śrāvakas / have none attained extinction. / What you are practicing / is the Bodhisattva path; / gradually cultivating and learning, / you shall all become Buddhas.'"

3.10

妙法蓮華經授記品第六

Those who are comfortable with transcendent powers, Who turn the irreversible wheel [of the Dharma] And save innumerable hundreds Of thousands of koṭis of sentient beings, Are the bodhisattvas Who are like the large trees. The Buddha’s equal teaching Is like the rain of one flavor. The sentient beings accept it According to their different capacities, Just as the grasses and trees Each differently absorb the rain. The Buddha reveals the single teaching With illustrations, using skillful means And explains it with various explanations, And yet it is just a drop in the ocean Compared to the Buddha’s wisdom. I pour down the rain of the Dharma, Fulfilling the world, And the sentient beings Practice the Dharma of one flavor According to their capacities. Just as the shrubs, herbs, and trees Flourish in accordance with their capacities, Reaching either a greater or lesser size, The teaching of the buddhas Is always of one flavor And fulfills the entire world. Anyone who practices it little by little Obtains the fruit of the path. The śrāvakas and pratyekabuddhas Living in mountain forests, Who, in their last bodies, Hear the Dharma and attain its fruit, Are just like the flourishing herbs.

The bodhisattvas who are firm in wisdom, Who completely understand the triple world, And seek the highest vehicle, Are just like the flourishing small trees. Those who abide in meditation, Attain transcendent powers, Listen to the teaching regarding the emptiness Of every existence with great joy, And save sentient beings By emitting innumerable rays of light, Are just like the flourishing large trees. In this way, O Kāśyapa, The Dharma that the Buddha teaches Is just like the great cloud that enriches human flowers With the rain of one flavor, So that each attains its fruits. O Kāśyapa! You should know that I reveal the buddha path Using various explanations and illustrations And that this is my skillful means. All of the buddhas are just like this. I will now teach the highest truth for your sake:

There are no śrāvakas who attain nirvana.

What you practice is the bodhisattva path;

And if you practice step by step,

You will all become buddhas.

Prediction

At that time, after the Bhagavat had spoken these verses, he addressed the great assembly, proclaiming: “This disciple of mine, Mahākāśyapa, in the future will be able to meet three hundred myriads of koṭis of Buddha Bhagavats to whom he will pay homage, respect, veneration, and praise; and he will extensively expound the immeasurable great teachings of these buddhas.

Saddharmapuṇḍarīkasūtra, Chapter 6: Vyākaraṇa

3.11

爾時世尊說是偈已，告諸大眾，唱如是言：「我此弟子摩訶迦葉，於未來世，當得奉覲三百萬億諸佛世尊，供養恭敬，尊重讚歎，廣宣諸佛無量大法。於最後身，得成為佛，名曰光明如來、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。國名光德，劫名大莊嚴。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。國界嚴飾，無諸穢惡、瓦礫荊棘、便利不淨。其土平正，無有高下、坑坎堆阜。琉璃為地，寶樹行列，黃金為繩，以界道側，散諸寶華，周遍清淨。其國菩薩無量千億，諸聲聞眾亦復無數，無有魔事，雖有魔及魔民，皆護佛法。」

At that time, having spoken these verses, the Bhagavat addressed the great assembly, proclaiming these words: "This disciple of mine, Mahākāśyapa, in future worlds shall wait upon and behold three hundred myriads of koṭis of Buddha Bhagavats, making offerings, paying reverence, honoring, and praising them, and widely proclaiming the immeasurable great Dharma of the Buddhas. In his final body, he shall become a Buddha named Raśmiprabhāsa Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasampanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. His land shall be named Avabhāsaprāptā, and his kalpa named Mahāvyūha. The Buddha's lifespan shall be twelve minor kalpas; his true Dharma shall abide in the world for twenty minor kalpas, and the counterfeit Dharma shall also abide for twenty minor kalpas. His realm shall be adorningly decorated, free from all defilements and evils, shards, rubble, thorns, feces, and filth. The ground of that land shall be flat and even, without highs and lows, pits, trenches, mounds, or hills. It shall have lapis lazuli for its ground, with rows of jeweled trees, gold ropes to mark the borders of the roads, and strewn with various precious flowers, purely clean all around. In that land the Bodhisattvas shall be immeasurable thousands of koṭis, and the host of śrāvakas shall also be countless. There shall be no works of Māra; although there will be Māra and Māra's people, they will all protect the Buddha's Dharma."

3.12

爾時世尊欲重宣此義，而說偈言：

In his last body he will become a buddha called Raśmiprabhāsa, a Tathāgata, Arhat, Completely Enlightened, Perfect in Knowledge and Conduct, Well-Departed, Knower of the World, Unsurpassed, Tamer of Humans, Teacher of Devas and Humans, Buddha, Bhagavat. “His world will be called Avabhāsaprāpta in the kalpa called Mahāvyūha. The lifespan of this buddha will be twelve intermediate kalpas. The True Dharma will last in the world for twenty intermediate kalpas and the Semblance Dharma will also last for twenty intermediate kalpas.

“His world will be adorned and there will be no dirt, shards, thorns, excrement, or other impurities. The earth will be level without irregularities, hollows, or hills. The earth will be made of lapis lazuli with jeweled trees in rows. Golden cords will line the borders of these roads, which will be scattered with precious flowers, and everywhere will be pure.

“In his world there will be immeasurable thousands of koṭis of bodhisattvas as well as innumerable śrāvakas. All malice will be far removed; and even though Māra and his minions will be there, they will all protect the Buddha-Dharma.”

Thereupon the Bhagavat, wanting to explain the meaning of this further, spoke these verses:

I tell you, O monks,

That I see with the buddha-eye

That Kāśyapa in the future

Will become a buddha

After innumerable kalpas have passed. In the future he will meet and pay homage To three hundred myriads of koṭis of Buddha Bhagavats And practice the pure path of discipline and integrity, Seeking for the wisdom of the buddhas. Having offered respect to the highest and best of humans And having completely grasped the ultimate wisdom, He will become a buddha while in his last body. His land will be pure. The earth will be made of lapis lazuli, And many jeweled trees will be in rows Along roads bordered with golden cords, And those who see it will be gladdened. The air will be always filled With a pleasant fragrance, And many beautiful flowers Will be strewn about. Various wonderful things Will adorn this earth, Which will be level Without hills or hollows. There will be an incalculable number Of bodhisattvas there Who will have the power of self-control, Be versed in transcendent powers, And who will preserve the sutras of the Mahayana Taught by the buddhas. The multitude of śrāvakas, Bearing their last bodies, free from corruption, Heirs of the Dharma King, Will also be unreckonable; Their number will be impossible to calculate Even with the divine eye. The lifespan of this buddha Will be twelve intermediate kalpas.

The True Dharma will last in the world

For twenty intermediate kalpas.

And the Semblance Dharma will also last

For twenty intermediate kalpas.

Thus will things be with

The Bhagavat Raśmiprabhāsa.

At that time Mahāmaudgalyāyana, Subhūti, and Mahākātyāyana were all charged with excitement, and with palms pressed together they attentively gazed at the Bhagavat, never turning their eyes from him. They immediately

At that time, wishing to restate this meaning, the Bhagavat spoke verses, saying:

3.13

「告諸比丘：『我以佛眼，見是迦葉，
於未來世，過無數劫，當得作佛。
而於來世，供養奉覲，三百萬億，
諸佛世尊。為佛智慧，淨修梵行。
供養最上，二足尊已，修習一切，
無上之慧。於最後身，得成為佛。
其土清淨，琉璃為地，多諸寶樹，
行列道側，金繩界道，見者歡喜。
常出好香，散眾名華，種種奇妙，
以為莊嚴。其地平正，無有丘坑。
諸菩薩眾，不可稱計，其心調柔，
逮大神通，奉持諸佛，大乘經典。
諸聲聞眾，無漏後身，法王之子，
亦不可計，乃以天眼，不能數知。
其佛當壽，十二小劫；正法住世，
二十小劫；像法亦住，二十小劫。
光明世尊，其事如是。』」

"I tell all the bhikṣus: / 'With the Buddha eye I see that this Kāśyapa, / in future worlds, / after immeasurable kalpas, / shall become a Buddha. / And in future worlds / he will make offerings to and behold / three hundred myriads of koṭis / of Buddha Bhagavats. / For the sake of the Buddha's wisdom, / he will purely cultivate the brahma-practice. / Having made offerings to the supreme / Honored One Among Two-Footed Beings, / he will cultivate all / unsurpassed wisdom. / In his final body / he shall become a Buddha. / His land will be pure, / with lapis lazuli for ground, / many jeweled trees / lining the sides of the roads, / and gold ropes bordering the roads, / delighting those who see it. / It will constantly emit fine fragrance / and be strewn with various famed flowers; / with various marvelous things / it will be adorned. / The ground will be flat and even, / without mounds or pits. / The host of Bodhisattvas / will be beyond calculation, / their minds supple and gentle, / having attained great supernatural powers, / upholding the Mahāyāna sūtras / of all Buddhas. / The host of śrāvakas, / uncontaminated in their final bodies, / sons of the Dharma King, / will also be beyond calculation, / such that even with the divine eye / one cannot count or know them. / That Buddha's lifespan / shall be twelve minor kalpas; / the true Dharma will abide in the world / for twenty minor kalpas; / the counterfeit Dharma will also abide / for twenty minor kalpas. / Such are the affairs / of the Bhagavat Raśmiprabhāsa.'"

3.14

爾時大目犍連、須菩提、摩訶迦栴延等，皆悉悚慄，一心合掌，瞻仰尊顏，目不暫捨，即共同聲而說偈言：

At that time, Mahāmaudgalyāyana, Subhūti, and Mahākātyāyana, among others, were all trembling with awe. With single mind, joining their palms, they gazed up at the Honored One's countenance without looking away for even an instant, and together with one voice they spoke verses, saying:

3.15

「大雄猛世尊，諸釋之法王，
哀愍我等故，而賜佛音聲。
若知我深心，見為授記者，
如以甘露灑，除熱得清涼。
如從饑國來，忽遇大王饍，
心猶懷疑懼，未敢即便食；
若復得王教，然後乃敢食。
我等亦如是，每惟小乘過，
不知當云何，得佛無上慧。
雖聞佛音聲，言我等作佛，
心尚懷憂懼，如未敢便食；
若蒙佛授記，爾乃快安樂。
大雄猛世尊，常欲安世間，
願賜我等記，如飢須教食。」

spoke these verses in unison:

O Bhagavat, Great Hero!

O King of the Dharma of the Śākyas!

Bestow the Buddha’s words upon us

Out of your compassion for us.

If, knowing the depths of our hearts,

You give us your predictions,

It will be like cooling our fevers

By sprinkling us with the Dharma of immortality.

It is as though someone coming

From a country suffering from famine

Were suddenly to find

A great king’s feast spread before him,

Yet is stricken with doubt

And does not venture to eat,

Until, being instructed by the king,

He dares at last to do so.

We are exactly like this.

We have been constantly thinking

About the faults of the inferior vehicle,

And so we had no knowledge of the way

To obtain the highest wisdom of the Buddha.

Although we hear the Buddha’s voice

Saying that we will become buddhas,

We still have doubt in our minds

As if we dare not eat the meal.

If we receive the Buddha’s prediction

It will immediately put us at ease.

The Bhagavat, the Great Hero,

Always wants to put the world at ease;

And so we entreat you to bestow

Upon us your predictions,

As though to starving people

Waiting for permission to eat.

Then the Bhagavat, knowing what lay in the thoughts of the great disciples, addressed the monks saying: “This Subhūti in the future will meet, respect, venerate, praise, and pay homage to three hundred myriads of koṭis of nayutas of buddhas; and he will always practice the pure path of discipline and integrity, and complete the bodhisattva path. In his last body he will become a buddha called Yaśasketu, a Tathāgata, Arhat, Completely Enlightened, Perfect in Knowledge and Conduct, Well-Departed, Knower of the World, Unsurpassed, Tamer of Humans, Teacher of Devas and Humans, Buddha, Bhagavat.

“His land will be called Ratnasaṃbhava in the kalpa called Ratnāvabhāsa. The land will be even and the earth will be made of crystal and adorned with jeweled trees. It will be without pits, pebbles, thorns, or the filth of excrement. The earth will be covered with precious flowers and will be everywhere pure.

“The people in this world will all live in wonderful towers with jeweled terraces. The śrāvakas, the disciples there will be innumerable and limitless, beyond calculation and metaphor, and there will also be innumerable thousands of myriads of koṭis of nayutas of bodhisattvas.

“The lifespan of this buddha will be twelve intermediate kalpas. The True Dharma will last in the world for twenty intermediate kalpas and the Semblance Dharma will also last for twenty intermediate kalpas. This Buddha will always dwell in the air, teaching the Dharma for the multitude, and he will save incalculable bodhisattvas and śrāvakas.”

Thereupon the Bhagavat, wanting to explain the meaning of this further, spoke these verses:

"The Great Heroic World-Honoured One,
the Dharma King of the Śākyas,
out of pity for us,
bestows the Buddha's voice.
If, knowing our innermost thoughts,
he is seen conferring vyākaraṇa on us,
it will be like sprinkling ambrosia,
removing the heat and gaining refreshing coolness.
Just like one coming from a famine-stricken land
who suddenly encounters a great king's feast,
yet his heart still harbours doubt and fear,
not daring immediately to eat;
only if he receives the king's command
does he then dare to eat.
We likewise are like this:
always pondering the faults of the Lesser Vehicle,
not knowing how
we might attain the Buddha's unsurpassed wisdom.
Although we hear the Buddha's voice
saying that we shall become buddhas,
our hearts still harbour anxiety and fear,
like not daring immediately to eat;
if we receive the Buddha's vyākaraṇa,
only then will we be joyful and at ease.
The Great Heroic World-Honoured One
always desires to bring peace to the world;
we pray that he bestow vyākaraṇa upon us,
as a starving person needs permission to eat."

3.16

爾時世尊知諸大弟子心之所念，告諸比丘：「是須菩提，於當來世，奉覲三百萬億那由他佛，供養恭敬，尊重讚歎，常修梵行，具菩薩道。於最後身、得成為佛，號曰名相如來、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。劫名有寶。國名寶生。其土平正，頗梨為地，寶樹莊嚴，無諸丘坑、沙礫、荊棘、便利之穢，寶華覆地，周遍清淨。其土人民，皆處寶臺、珍妙樓閣。聲聞弟子，無量無邊，算數譬喻所不能知。諸菩薩眾，無數千萬億那由他。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。其佛常處虛空為眾說法，度脫無量菩薩及聲聞眾。」爾時世尊欲重宣此義，而說偈言：

At that time, the World-Honoured One, knowing the thoughts in the minds of the great disciples, addressed the monks: "In a future age, this Subhūti will serve, attend upon, pay reverent homage to, revere, and praise three million billion nayutas of buddhas, constantly practicing pure conduct and fulfilling the bodhisattva path. In his final existence he will become a buddha named Śaśiketu Tathāgata, Worthy of Offerings, Perfectly Enlightened, Accomplished in Clear Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed Person, Tamer of Men, Teacher of Gods and Men, Buddha, World-Honoured One. The kalpa will be named Ratnasaṃbhava. The land will be named Ratnaprabhāsa. That land will be level and even, with crystal for ground, adorned with jewelled trees, free from mounds, pits, sand, pebbles, thorns, and the filth of feces and urine; jewelled flowers will cover the ground, pure all around. The people of that land will all dwell in jewelled terraces and exquisite, wondrous multi-storied pavilions. His śrāvaka disciples will be measureless and boundless, beyond what could be known by calculation or metaphor. The multitude of bodhisattvas will number countless thousands of tens of millions of nayutas. That buddha's lifespan will be twelve minor kalpas; the True Dharma will abide in the world for twenty minor kalpas, and the Counterfeit Dharma will also abide for twenty minor kalpas. That buddha will constantly reside in empty space preaching the Dharma for the assembly, delivering measureless multitudes of bodhisattvas and śrāvakas." At that time, the World-Honoured One, wishing to proclaim this meaning again, spoke a verse, saying:

3.17

「諸比丘眾，今告汝等，皆當一心，
聽我所說：我大弟子，須菩提者，
當得作佛，號曰名相。當供無數，
萬億諸佛，隨佛所行，漸具大道。
最後身得，三十二相，端正姝妙，
猶如寶山。其佛國土，嚴淨第一，
眾生見者，無不愛樂，佛於其中，
度無量眾。其佛法中，多諸菩薩，
皆悉利根，轉不退輪，彼國常以，
菩薩莊嚴。諸聲聞眾，不可稱數，
皆得三明，具六神通，住八解脫，
有大威德。其佛說法，現於無量，
神通變化，不可思議。諸天人民，
數如恒沙，皆共合掌，聽受佛語。
其佛當壽，十二小劫，正法住世，
二十小劫，像法亦住，二十小劫。」

O monks! I shall now make something known to you. You should attentively listen To what I have to say. My great disciple Subhūti Will become a buddha called Yaśasketu. He will pay homage to innumerable Myriads of koṭis of buddhas, And, following the Buddha’s practice, He will gradually come to complete the great path. He will attain the thirty-two marks In his last body, And his form will be fine and beautiful Just like a jeweled mountain. His buddha world will be ultimately pure. Of the sentient beings who see it There will be none who do not rejoice. There the Buddha will bring Incalculable sentient beings to enlightenment. In the midst of his Dharma There will be many bodhisattvas With keen faculties, Who turn the irreversible wheel [of the Dharma]. This world will always Be graced with bodhisattvas. There will also be Incalculable numbers of śrāvakas. All of them will have perfected the three sciences, And the six transcendent powers, Will abide in the eight liberations, And have great dignity and virtue. The Buddha will expound the Dharma And reveal immeasurable, Unthinkable, transcendent powers. All the devas and humans,

As numerous as the sands of the Ganges River,

Will listen to the Buddha’s words

With palms pressed together.

The lifespan of this buddha

Will be twelve intermediate kalpas.

The True Dharma will last in the world

For twenty intermediate kalpas,

And the Semblance Dharma will also last

For twenty intermediate kalpas.

Thereupon the Bhagavat addressed the monks, saying: “I will now tell

you that this Mahākātyāyana in the future will honor, respect, and pay hom-

age to eight thousand koṭis of buddhas with offerings. After the parinirvāṇas

of these buddhas, he will erect stupas, each of which will be one thousand

yojanas in height and five hundred yojanas in both width and depth. These

stupas will all be constructed of the seven precious treasures—gold, silver,

lapis lazuli, mother-of-pearl, agate, pearls, and rubies. He will pay homage

to these stupas with many flowers and necklaces, fragrant ointments, scented

powders, burning incense, canopies, flags, and banners.

“After this he will also pay homage to two myriads of koṭis of buddhas

in exactly the same way and, having done so, he will perfect the bodhisattva

path and become a buddha called Jāmbūnadābhāsa, a Tathāgata, Arhat, Com-

pletely Enlightened, Perfect in Knowledge and Conduct, Well-Departed,

Knower of the World, Unsurpassed, Tamer of Humans, Teacher of Devas

and Humans, Buddha, Bhagavat.

“His land will be level. The earth will be made of crystal and it will be

adorned with jeweled trees. The roads will be bordered with golden cords

and beautiful flowers will cover the earth. It will be pure everywhere and

those who see it will rejoice.

“There will be none of the four troubled states of being, namely the hells,

hungry ghosts, animals, and asuras. There will be many devas and humans,

"You assembly of monks,
I now tell you: all of you with single-minded devotion
listen to what I say:
My great disciple Subhūti
shall become a buddha
named Śaśiketu.
He will make offerings to countless
tens of thousands of millions of buddhas,
and following the conduct of the buddhas,
gradually fulfill the Great Path.
In his final existence he will obtain
the thirty-two primary marks,
upright and exquisitely handsome,
just like a jewelled mountain.
That buddha's land
will be the foremost in adorned purity;
all sentient beings who see it
will cherish and delight in it.
Therein the buddha
will deliver measureless multitudes.
Within that buddha's Dharma
there will be many bodhisattvas,
all of sharp faculties,
turning the wheel that does not regress.
That land will constantly be
adorned with bodhisattvas.
The assembly of śrāvakas
will be beyond reckoning,
all having attained the three vidyās,
possessing the six abhijñās,
abiding in the eight liberations,
and possessing great majestic virtue.
When that buddha preaches the Dharma,
he will display measureless
supernatural transformations
that are inconceivable.
The gods and humans,
in number like the sands of the Ganges,
will all join their palms together
and listen to the buddha's words.
That buddha's lifespan
will be twelve minor kalpas;
the True Dharma will abide in the world
for twenty minor kalpas,
and the Counterfeit Dharma will also abide for twenty minor kalpas."

3.18

爾時世尊復告諸比丘眾：「我今語汝，是大迦旃延，於當來世，以諸供具，供養奉事八千億佛，恭敬尊重。諸佛滅後，各起塔廟，高千由旬，縱廣正等五百由旬，皆以金、銀、琉璃、車𤦲，馬瑙、真珠、玫瑰七寶合成，眾華、瓔珞、塗香、末香、燒香、繒蓋、幢幡，供養塔廟。過是已後，當復供養二萬億佛，亦復如是。供養是諸佛已，具菩薩道，當得作佛。號曰閻浮那提金光如來、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。其土平正，頗梨為地，寶樹莊嚴，黃金為繩以界道側，妙華覆地，周遍清淨，見者歡喜。無四惡道——地獄、餓鬼、畜生、阿修羅道，多有天、人、諸聲聞眾及諸菩薩，無量萬億莊嚴其國。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。」

At that time, the World-Honoured One again addressed the assembly of monks: "I now tell you: in a future age, this Mahākātyāyana will serve, make offerings to, pay reverent homage to, and revere eight thousand billion buddhas with various offering articles. After the nirvāṇa of each of those buddhas, he will erect stūpas and shrines, one thousand yojanas in height, and exactly five hundred yojanas in both length and breadth, all made of the combination of the seven treasures: gold, silver, lapis lazuli, mother-of-pearl, agate, real pearl, and rose quartz; and he will offer to the stūpas and shrines various flowers, necklaces, ointment incense, powdered incense, burning incense, silk canopies, banners, and streamers. After this has passed, he will further make offerings to twenty thousand billion buddhas in the same manner. Having made offerings to these buddhas, he will fulfill the bodhisattva path and become a buddha named Jāmbūnadaprabhāsa Tathāgata, Worthy of Offerings, Perfectly Enlightened, Accomplished in Clear Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed Person, Tamer of Men, Teacher of Gods and Men, Buddha, World-Honoured One. His land will be level and even, with crystal for ground, adorned with jewelled trees, with gold cords marking the sides of roads, exquisite flowers covering the ground, pure all around, bringing joy to all who see it. It will be free of the four bad destinies: the realms of hells, hungry ghosts, animals, and asuras; and many gods, humans, multitudes of śrāvakas, and bodhisattvas, in measureless tens of thousands of millions, will adorn that land. That buddha's lifespan will be twelve minor kalpas; the True Dharma will abide in the world for twenty minor kalpas, and the Counterfeit Dharma will also abide for twenty minor kalpas."

3.19

爾時世尊欲重宣此義，而說偈言：

and immeasurable myriads of koṭis of śrāvakas and bodhisattvas will grace

this world.

“The lifespan of this buddha will be twelve intermediate kalpas. The

True Dharma will last in the world for twenty intermediate kalpas and the

Semblance Dharma will also last for twenty intermediate kalpas.”

At that time the Bhagavat, wanting to explain the meaning of this further, spoke these verses:

O monks, listen carefully!

What I shall say

Is nothing but the truth.

This Kātyāyana

Will pay homage to the buddhas

With various wonderful offerings.

After the parinirvāṇas of those buddhas,

He will erect stupas constructed

Of the seven precious treasures

And offer respect to their relics

With flowers and incense.

In his last body

He will attain the wisdom of the Buddha

And will achieve complete enlightenment.

His world will be pure

And he will save incalculable

Myriads of koṭis of sentient beings.

He will be venerated in the ten directions.

There is nothing that surpasses

This Buddha’s ray of light,

So this buddha

Will be called Jāmbūnadābhāsa.

There will be innumerable, uncountable

Bodhisattvas and śrāvakas gracing this world,

Who have shaken free from every state of being.

Thereupon the Bhagavat again addressed the assembly saying: “I will now tell you that this Mahāmaudgalyāyana will respect, venerate, and pay homage to eight thousand buddhas with various offerings; and after the parinirvāṇas of these buddhas, he will erect stupas, each of which will be one thousand yojanas in height and five hundred yojanas in both depth and width. These stupas will be constructed with the seven precious treasures— gold, silver, lapis lazuli, mother-of-pearl, agate, pearls, and rubies. He will

offer them various flowers, necklaces, fragrant ointments, scented powders,

burning incense, canopies, flags, and banners.

“After this he will pay homage to two hundred myriads of koṭis of buddhas

in exactly the same way, and will become a buddha called Tamālapatracan-

danagandha, a Tathāgata, Arhat, Completely Enlightened, Perfect in Knowl-

edge and Conduct, Well-Departed, Knower of the World, Unsurpassed, Tamer

of Humans, Teacher of Devas and Humans, Buddha, Bhagavat.

“His world will be called Mano’bhirāma in the kalpa called Ratiprapūrṇa.

The land will be level. The earth will be made of crystal, adorned with jew-

eled trees, and strewn with flowers of pearls. It will be pure everywhere and

those who see it will rejoice. There will be many devas and humans, innu-

merable bodhisattvas, and śrāvakas.

“The lifespan of this buddha will be twenty-four intermediate kalpas.

The True Dharma will last in this world for forty intermediate kalpas and

the Semblance Dharma will also last for forty intermediate kalpas.”

Then the Bhagavat, wanting to elaborate on this meaning, spoke these

verses:

At that time, the World-Honoured One, wishing to proclaim this meaning again, spoke a verse, saying:

3.20

「諸比丘眾、皆一心聽，如我所說，
真實無異。是迦栴延，當以種種，
妙好供具，供養諸佛。諸佛滅後，
起七寶塔，亦以華香，供養舍利。
其最後身，得佛智慧，成等正覺。
國土清淨，度脫無量，萬億眾生，
皆為十方，之所供養。佛之光明，
無能勝者。其佛號曰，閻浮金光。
菩薩聲聞，斷一切有，無量無數，
莊嚴其國。」

"You assembly of monks,
all listen with single-minded devotion:
what I have spoken
is real and without variation.
This Kātyāyana
will make offerings to buddhas
with various exquisite articles.
After the nirvāṇa of those buddhas,
he will erect stūpas of seven treasures,
and with flowers and incense
offer to their relics.
In his final existence
he will attain the Buddha's wisdom
and realize equal, perfect enlightenment.
His land will be pure,
and he will deliver measureless
tens of thousands of millions of sentient beings;
he will receive offerings
from all the ten directions.
That buddha's radiance
none will be able to surpass.
That buddha will be named
Jāmbūnadaprabhāsa.
Bodhisattvas and śrāvakas,
having cut off all existence,
measureless and countless,
will adorn his land."