The Lotus Sūtra 4: 妙法蓮華經卷第四

4.1

後秦龜茲國三藏法師鳩摩羅什奉　詔譯

Translated under imperial decree by Kumārajīva, Tripiṭaka Master of the state of Kucha under the Later Qin

4.2

五百弟子受記品第八

Chapter 8: The Conferral of Vyākaraṇa upon Five Hundred Disciples

4.3

爾時富樓那彌多羅尼子，從佛聞是智慧方便隨宜說法，又聞授諸大弟子阿耨多羅三藐三菩提記，復聞宿世因緣之事，復聞諸佛有大自在神通之力，得未曾有，心淨踊躍。即從座起，到於佛前，頭面禮足，却住一面，瞻仰尊顏目不暫捨，而作是念：「世尊甚奇特，所為希有！隨順世間若干種性，以方便知見而為說法，拔出眾生處處貪著。我等於佛功德，言不能宣，唯佛世尊能知我等深心本願。」

At that time, Pūrṇa Maitrāyaṇīputra, hearing from the Buddha this wisdom, upāya, and preaching according to appropriateness, and hearing also the conferral of the vyākaraṇa of anuttarā samyaksambodhi upon the great disciples, and hearing further the matters of past causes and conditions, and hearing further that the Buddhas have sovereign supernatural power, attained what he had never experienced before, his heart pure and dancing with joy. He immediately arose from his seat, went before the Buddha, bowed his head and face to the feet, and withdrew to stand to one side, gazing up at the venerable countenance without blinking for a moment, thinking to himself: "The Bhagavat is extraordinarily wondrous, his deeds are rare! Conforming to the various dispositions of the world, he preaches the Dharma through wisdom, vision, and upāya, extricating sentient beings from their attachments everywhere. Words cannot express what we feel of the Buddha's virtues; only the Buddha Bhagavat can know our deep thoughts and original vows."

4.4

爾時佛告諸比丘：「汝等見是富樓那彌多羅尼子不？我常稱其於說法人中最為第一，亦常歎其種種功德，精勤護持助宣我法，能於四眾示教利喜，具足解釋佛之正法，而大饒益同梵行者。自捨如來，無能盡其言論之辯。汝等勿謂富樓那但能護持助宣我法，亦於過去九十億諸佛所，護持助宣佛之正法，於彼說法人中亦最第一。又於諸佛所說空法，明了通達，得四無礙智，常能審諦清淨說法，無有疑惑，具足菩薩神通之力。隨其壽命，常修梵行，彼佛世人咸皆謂之實是聲聞；而富樓那以斯方便，饒益無量百千眾生，又化無量阿僧祇人，令立阿耨多羅三藐三菩提。為淨佛土故，常作佛事，教化眾生。

At that time the Buddha said to the bhikṣus: "Do you see this Pūrṇa Maitrāyaṇīputra? I have always praised him as foremost among the expounders of the Dharma, and I have also constantly praised his varied virtues, his diligent upholding and assisting in proclaiming my Dharma, his ability to instruct, benefit, and gladden the four assemblies, fully explaining the Buddha's true Dharma, and greatly benefiting his fellow practitioners of the brahma-faring. Except for the Tathāgata, no one can exhaust his eloquence in discourse. Do not think that Pūrṇa can only uphold and assist in proclaiming my Dharma; he also upheld and assisted in proclaiming the true Dharma of the Buddhas under ninety koṭis of past Buddhas, and was also foremost among the expounders of the Dharma there. Furthermore, regarding the Dharma of emptiness preached by the Buddhas, he clearly comprehends it, has attained the four unhindered knowledges, and is constantly able to preach the Dharma with discernment and purity, free from doubt, fully endowed with the supernatural power of a bodhisattva. Throughout his lifespan, he has constantly practiced the brahma-faring, and the people of those Buddhas' worlds all considered him to be an actual śrāvaka. Yet by such upāyas, Pūrṇa has benefited immeasurable hundreds of thousands of sentient beings, and has transformed immeasurable asaṃkhyeyas of people, causing them to establish themselves in anuttarā samyaksambodhi. For the sake of purifying the Buddha lands, he constantly performs Buddha-work, teaching and transforming sentient beings.

4.5

「諸比丘！富樓那亦於七佛說法人中而得第一，今於我所說法人中亦為第一，於賢劫中當來諸佛，說法人中亦復第一，而皆護持助宣佛法。亦於未來，護持助宣無量無邊諸佛之法，教化饒益無量眾生，令立阿耨多羅三藐三菩提。為淨佛土故，常勤精進教化眾生，漸漸具足菩薩之道。過無量阿僧祇劫，當於此土，得阿耨多羅三藐三菩提，號曰法明如來、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。其佛以恒河沙等三千大千世界為一佛土，七寶為地，地平如掌，無有山陵谿澗溝壑，七寶臺觀充滿其中，諸天宮殿近處虛空，人天交接，兩得相見。無諸惡道，亦無女人，一切眾生，皆以化生，無有婬欲。得大神通，身出光明，飛行自在，志念堅固，精進智慧，普皆金色，三十二相而自莊嚴。其國眾生，常以二食：一者、法喜食，二者、禪悅食。有無量阿僧祇千萬億那由他諸菩薩眾，得大神通、四無礙智，善能教化眾生之類。其聲聞眾，算數校計所不能知，皆得具足六通、三明及八解脫。其佛國土有如是等無量功德莊嚴成就。劫名寶明，國名善淨。其佛壽命無量阿僧祇劫，法住甚久。佛滅度後，起七寶塔遍滿其國。」

fold assembly. He interprets the True Dharma of the buddhas perfectly and greatly benefits those who practice the pure path of discipline and integrity together with him. With the exception of the Tathāgata no one else explains the doctrine more eloquently.

“You must not think that Pūrṇa is only now able to protect and propagate my teaching. He also protected and propagated the True Dharma of the buddhas in the presence of ninety koṭis of buddhas in the past when he was

always the foremost among the teachers of the Dharma. Moreover he was completely versed in the teaching of emptiness that the buddhas taught, and attained the fourfold unobstructed wisdom. He has always been able to teach the Dharma clearly and purely. He never had any doubts and was endowed with the transcendent powers of the bodhisattvas.

“Throughout each life he always practiced the pure path of discipline and integrity. The people who lived in the same buddha world all thought he really was a śrāvaka, yet Pūrṇa benefited immeasurable hundreds of thousands of sentient beings through this skillful means and also led and inspired immeasurable incalculable numbers of beings and caused them to attain highest, complete enlightenment. In order to purify the buddha land he always did what the buddhas have done and led and inspired sentient beings.

“O monks! Pūrṇa also was able to become the foremost among the teachers of the Dharma under the past seven buddhas; and he is also the foremost of those who preach the Dharma under me. He will also be the foremost among the teachers of the Dharma under the future buddhas in this auspicious kalpa. He will protect and propagate the Buddha-Dharma; and also in the future he will protect and propagate the Dharma of incalculable limitless buddhas. He will lead, inspire, and benefit incalculable sentient beings and cause them to attain highest, complete enlightenment. In order to purify the buddha lands he will always be diligent and persevering, leading and inspiring sentient beings.

“He will gradually perfect the bodhisattva path and, after immeasurable incalculable kalpas, he will attain highest, complete enlightenment in this land. He will be called Dharmaprabhāsa, 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. That Buddha’s land will consist of all the worlds in the great manifold cosmos, equal in number to the sands of the Ganges River. The earth will be made of the seven treasures and it will be level, just like the palm of one’s hand. There will be no mountains, valleys, or hollow places. This land will be filled with towers of the seven treasures. The heavenly palaces will be in the sky close at hand, and the humans and devas will come and go between them, so that they will be able to see each other. There will be no troubled states of being nor any women. All the sentient beings will

be born here spontaneously, without any sexual desires. They will attain great transcendent powers, emit rays of light from their bodies, and fly freely through the air.

“These beings will be firm in recollection, persevering, and wise. They will all be of golden hue and adorned with the thirty-two marks. The sentient beings in that land will always eat two meals: one being the meal of delight in the Dharma, and the other the meal of pleasure in meditation.

"Bhikṣus! Pūrṇa was also foremost among the expounders of the Dharma under the seven Buddhas, and is now also foremost among the expounders of the Dharma under me. Among the future Buddhas in the Bhadrakalpa, he will likewise be foremost among the expounders of the Dharma, and will uphold and assist in propagating the Buddhadharma under them all. Furthermore, in the future he will uphold and assist in propagating the Dharma of immeasurable and boundless Buddhas, instructing and benefiting immeasurable sentient beings to cause them to become established in anuttarā samyaksambodhi. For the sake of purifying the Buddha-lands, he will constantly apply himself with diligence to teach and transform sentient beings, gradually completing the Bodhisattva path. After immeasurable asaṃkhyeya kalpas, he will attain anuttarā samyaksambodhi in this land, with the title Dharmaprabhāsa, Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. That Buddha will take three-thousand great-thousandfold worlds as many as the sands of the Ganges as a single Buddha-land. It will have the seven jewels as its ground, flat as the palm of a hand, free of hills, valleys, gullies, or ravines. Towers of the seven jewels will fill it, and celestial palaces will be close in the empty sky, so that humans and gods will mingle and be able to see one another. There will be no evil destinies and no women; all sentient beings will be born spontaneously by transformation, free of sexual desire. They will attain great supernatural powers, emit light from their bodies, fly freely, be firm in aspiration and mindfulness, possess diligence and wisdom, be universally golden in color, and adorn themselves with the thirty-two primary marks. The sentient beings of that land will constantly sustain themselves on two kinds of food: first, the food of Dharma joy; second, the food of delight in dhyāna. There will be immeasurable asaṃkhyeyas of tens of millions of billions of nayutas of Bodhisattvas who have attained great supernatural powers and the four unobstructed knowledges, skilled in teaching classes of sentient beings. His assembly of śrāvakas cannot be known by calculation, and all will be endowed with the six supernatural penetrations, the three knowledges, and the eight liberations. That Buddha-land will have such immeasurable merits and adornments perfected. The kalpa will be named Ratnāvabhāsa, and the land named Suviśuddha. That Buddha's lifespan will be immeasurable asaṃkhyeya kalpas, and the Dharma will abide for a very long time. After the Buddha's parinirvāṇa, stupas of the seven jewels will be erected, completely filling that land."

4.6

爾時世尊欲重宣此義，而說偈言：

“There will be immeasurable incalculable thousands of myriads of koṭis of nayutas of bodhisattvas who have attained great transcendent powers and the fourfold unobstructed wisdom. They will be able skillfully to lead and inspire sentient beings. The number of śrāvakas there will be impossible to calculate. They will all perfect the six transcendent powers, the three sciences, and the eight liberations.

“Such will be the immeasurable merits of this buddha’s land, being perfect in adornment. The kalpa will be called Ratnāvabhāsa and his land will be called Suviśuddha. This buddha’s lifespan will last for immeasurable incalculable kalpas, and the Dharma will abide for a very long time. After the parinirvāṇa of that buddha, stupas of the seven treasures will be erected everywhere throughout the land.”

Then the Bhagavat, wanting to elaborate on the meaning of this further, spoke these verses:

O monks! Listen carefully!

The path that the heir of the buddhas

Has practiced by learning skillful means

Cannot be conceived.

Because the bodhisattvas know

That sentient beings long for inferior teachings

And are afraid of great knowledge,

They make themselves either śrāvakas

Or pratyekabuddhas.

They inspire those sentient beings

Using innumerable skillful means, saying:

We are śrāvakas and still very far away

From attaining the buddha path.

They save immeasurable sentient beings,

All of whom they cause to attain perfection;

And they even cause those who are lazy,

Or who have lowly intentions,

Gradually to become buddhas.

These beings secretly carry out the bodhisattva practice

While outwardly calling themselves śrāvakas.

Having little desire,

Their thoughts fixed on birth and death,

They in fact purify the buddha lands.

These bodhisattvas show sentient beings

That they have the three poisons

And further they reveal the mark of false views.

In this way my disciples save

Sentient beings through skillful means.

If I fully disclosed

That they had taken on various forms,

The sentient beings hearing this

Would immediately become doubtful.

This Pūrṇa has now practiced the path

Under thousands of koṭis of buddhas in the past,

And he has propagated and protected

The teaching of these buddhas.

Seeking the highest wisdom

Under all these buddhas,

He showed that he was the foremost

Among the disciples,

And that he was knowledgeable and wise.

Fearless in his teaching,

He was able to gladden the people.

He never tired in performing

The actions of a buddha.

He has already attained the great transcendent powers

And is endowed with the fourfold unobstructed wisdom.

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

4.7

「諸比丘諦聽！佛子所行道，
善學方便故，不可得思議。
知眾樂小法，而畏於大智，
是故諸菩薩，作聲聞緣覺，
以無數方便，化諸眾生類。
自說是聲聞，去佛道甚遠，
度脫無量眾，皆悉得成就，
雖小欲懈怠，漸當令作佛。
內祕菩薩行，外現是聲聞，
少欲厭生死，實自淨佛土。
示眾有三毒，又現邪見相，
我弟子如是，方便度眾生。
若我具足說，種種現化事，
眾生聞是者，心則懷疑惑。
今此富樓那，於昔千億佛，
勤修所行道，宣護諸佛法。
為求無上慧，而於諸佛所，
現居弟子上，多聞有智慧。
所說無所畏，能令眾歡喜，
未曾有疲惓，而以助佛事。
已度大神通，具四無礙智，
知諸根利鈍，常說清淨法。
演暢如是義，教諸千億眾，
令住大乘法，而自淨佛土。
未來亦供養，無量無數佛，
護助宣正法，亦自淨佛土。
常以諸方便，說法無所畏，
度不可計眾，成就一切智。
供養諸如來，護持法寶藏，
其後得成佛，號名曰法明。
其國名善淨，七寶所合成，
劫名為寶明。菩薩眾甚多，
其數無量億，皆度大神通，
威德力具足，充滿其國土。
聲聞亦無數，三明八解脫，
得四無礙智，以是等為僧。
其國諸眾生，婬欲皆已斷，
純一變化生，具相莊嚴身。
法喜禪悅食，更無餘食想。
無有諸女人，亦無諸惡道。
富樓那比丘，功德悉成滿，
當得斯淨土，賢聖眾甚多。
如是無量事，我今但略說。」

"Bhikṣus, listen attentively! The path practiced by the Buddha's sons, / Because they are skilled in learning upāya, is inconceivable. / Knowing that the multitude delights in minor dharmas and fears great wisdom, / The Bodhisattvas therefore manifest as śrāvakas and pratyekabuddhas, / Using countless upāyas to transform the varieties of sentient beings. / Proclaiming themselves to be śrāvakas, far removed from the Buddha path, / They deliver immeasurable multitudes, all of whom achieve fulfillment; / Though [these beings] have slight desires and are indolent, they will gradually be led to become Buddhas. / Internally concealing their Bodhisattva practice, outwardly they appear as śrāvakas; / Having few desires and weary of saṃsāra, they are actually purifying the Buddha-lands. / Displaying the three poisons to the multitude, they also manifest signs of wrong views; / Thus do my disciples use upāya to liberate sentient beings. / If I were to fully expound their various manifested transformations, / Sentient beings, upon hearing this, would harbor doubts in their minds. / Now this Pūrṇa, under a thousand billion Buddhas in the past, / Diligently cultivated the path he practiced, propagating and protecting the Dharma of the Buddhas. / Seeking the supreme wisdom, he, before those Buddhas, / Manifested as the foremost among disciples, being learned and possessing wisdom. / His preaching was fearless, able to cause the multitude to rejoice, / Never knowing weariness in assisting with the Buddha's work. / Having already crossed over into great supernatural powers and possessing the four unobstructed knowledges, / He knew the sharpness or dullness of faculties, and constantly preached the pure Dharma. / Expounding such meanings, he instructed thousands of billions of beings, / Causing them to abide in the Mahāyāna Dharma, while purifying his own Buddha-land. / In the future he will also make offerings to immeasurable and countless Buddhas, / Protecting and assisting in proclaiming the true Dharma, and likewise purifying his own Buddha-land. / Constantly using various upāyas, he will preach the Dharma fearlessly, / Delivering incalculable multitudes and accomplishing all-knowledge. / Making offerings to the Tathāgatas, protecting the treasury of the Dharma jewel, / He will later become a Buddha, named Dharmaprabhāsa. / His land will be named Suviśuddha, formed of the seven jewels; / The kalpa will be named Ratnāvabhāsa. The assembly of Bodhisattvas will be extremely numerous, / Incalculable billions in number, all having crossed over into great supernatural powers, / Fully endowed with mighty virtue, filling that land. / The śrāvakas will also be countless, possessing the three knowledges and eight liberations, / And having attained the four unobstructed knowledges; such as these will form the Saṅgha. / The sentient beings of that land will have all cut off sexual desire, / Born purely by transformation, their bodies adorned with the marks. / Sustained by Dharma joy and delight in dhyāna, they will have no thought of other food. / There will be no women, nor any evil destinies. / The bhikṣu Pūrṇa, with his merits fully perfected, / Will obtain such a pure land, with many wise and noble beings. / Of such immeasurable matters, I now speak only in brief."

4.8

爾時千二百阿羅漢，心自在者，作是念：「我等歡喜，得未曾有。若世尊各見授記，如餘大弟子者，不亦快乎！」

Knowing whether the faculties

Of sentient beings are sharp or dull, He always teaches the pure Dharma. Expounding such doctrines as these, He has taught thousands of koṭis of beings And, by making them abide in the Mahayana teaching, He himself has purified his buddha land. In the future he will also pay homage to Incalculable innumerable buddhas, Protect and propagate the True Dharma, And also purify his buddha land. He will always fearlessly teach the Dharma Using his skillful means, Save incalculable sentient beings, And enable them to achieve omniscience. Paying homage to all the Tathāgatas And preserving the treasure house of the Dharma, He will eventually become the Buddha Called Dharmaprabhāsa. His land will be called Suviśuddha Which will consist of the seven treasures; His kalpa will be called Ratnāvabhāsa. There will be a large number of bodhisattvas there Numbering immeasurable koṭis. His buddha land will be filled With bodhisattvas who have attained Great transcendent powers, And are endowed with dignity. There will also be innumerable śrāvakas Who have perfected the three sciences, The eight liberations, And the fourfold unobstructed wisdom. Such beings as these will form the sangha. The sentient beings in his land Will have already cut themselves off from sexual desires. Everyone there will thus be pure and born spontaneously,

With bodies adorned with the thirty-two marks.

They will feast on delight in the Dharma

And pleasure in meditation,

Never thinking of eating anything else.

There will be neither women

Nor troubled states of existence.

The qualities of the monk Pūrṇa

Will be completely perfected

And there will be many wise people

In this pure land.

I am now only briefly explaining

These immeasurable things.

Thereupon there were twelve hundred arhats, who had attained complete

mental discipline, who thought this: “We have joyfully attained an unprece-

dented experience. If the Bhagavat would give each of us a prediction like

those he has given the other great disciples, we would be overjoyed!”

The Buddha, knowing their minds, addressed Mahākāśyapa, saying: “I

shall now bestow the prediction of highest, complete enlightenment one by

one on these twelve hundred arhats who are in my presence.

“My great disciple, the monk Ājñātakauṇḍinya who is in this assembly,

will pay homage to sixty-two thousands of koṭis of buddhas. He will there-

At that time twelve hundred arhats, having mastery of mind, thought: 'We rejoice, having attained what we have never had before. If the Bhagavat were to bestow vyākaraṇa upon each of us, as upon the other great disciples, would that not be joyful!'

4.9

佛知此等心之所念，告摩訶迦葉：「是千二百阿羅漢，我今當現前次第與授阿耨多羅三藐三菩提記。於此眾中，我大弟子憍陳如比丘，當供養六萬二千億佛，然後得成為佛，號曰普明如來、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。其五百阿羅漢：優樓頻螺迦葉、伽耶迦葉、那提迦葉、迦留陀夷、優陀夷、阿㝹樓馱、離婆多、劫賓那、薄拘羅、周陀、莎伽陀等，皆當得阿耨多羅三藐三菩提，盡同一號，名曰普明。」

The Buddha, knowing the thought in their minds, told Mahākāśyapa: 'To these twelve hundred arhats, I will now in person bestow vyākaraṇa for anuttarā samyaksambodhi in succession. In this assembly, my great disciple, the bhikṣu Kauṇḍinya, will make offerings to sixty-two thousand billion Buddhas, and afterward become a Buddha named Samantaprabhāsa, Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. Those five hundred arhats—Uruvilvākāśyapa, Gayākāśyapa, Nadīkāśyapa, Kālodayin, Udāyin, Aniruddha, Revata, Kapphiṇa, Bakkula, Cunda, Svāgata, and the others—will all attain anuttarā samyaksambodhi, all with the identical title, named Samantaprabhāsa.'

4.10

爾時世尊欲重宣此義，而說偈言：

after become the buddha called Samantaprabha, 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.

“The five hundred arhats beginning with Uruvilvakāśyapa, Gayākāśyapa,

Nadīkāśyapa, Kālodāyin, Udāyin, Aniruddha, Revata, Kapphiṇa, Bakkula,

Cunda, Svāgata, and the others will all attain highest, complete enlighten-

ment. They will all have the same name, that of Samantaprabha.”

Then the Bhagavat, wanting to elaborate the meaning of this further,

spoke these verses:

The monk Kauṇḍinya

Will meet immeasurable buddhas

And, after incalculable kalpas have passed,

He will attain perfect enlightenment. He will always emit a great ray of light And will be endowed with transcendent powers. His fame will spread universally Throughout the ten directions. He will be honored by all beings And will always teach the highest path; He will therefore be called Samantaprabha. His land will be pure, And the bodhisattvas there Will all be of great vigor. They will all ascend marvelous towers And roam in the lands of the ten directions; They will present the most excellent offerings To all of the buddhas. After having shown their reverence in this way, They will be full of great joy And immediately return to their own lands. Such will be their transcendent powers. The lifespan of this buddha Will be sixty thousand kalpas And the True Dharma will last Twice as long as his lifespan. The Semblance Dharma Will last twice as long as this. When the Dharma disappears, The devas and humans will grieve. Those five hundred monks Will become buddhas each in their turn, All having the same name Samantaprabha. They will give predictions One after the other, saying:

After my parinirvāṇa

So-and-so will become a buddha.

The world he inspires

Will be exactly like mine today.

The embellishments of their lands,

All the transcendent powers,

The assembly of bodhisattvas and śrāvakas,

The True and Semblance Dharma,

The lifespan and duration of the kalpa,

Will be just as I explained before.

O Kāśyapa! You now know

That the five hundred arhats

Whose minds are free,

And the remaining śrāvakas

Will also be exactly like this.

You should teach those

Who are not in this assembly!

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

4.11

「憍陳如比丘，當見無量佛，
過阿僧祇劫，乃成等正覺。
常放大光明，具足諸神通，
名聞遍十方，一切之所敬，
常說無上道，故號為普明。
其國土清淨，菩薩皆勇猛，
咸昇妙樓閣，遊諸十方國，
以無上供具，奉獻於諸佛。
作是供養已，心懷大歡喜，
須臾還本國，有如是神力。
佛壽六萬劫，正法住倍壽，
像法復倍是，法滅天人憂。
其五百比丘，次第當作佛，
同號曰普明，轉次而授記。
我滅度之後，某甲當作佛，
其所化世間，亦如我今日。
國土之嚴淨，及諸神通力，
菩薩聲聞眾，正法及像法，
壽命劫多少，皆如上所說。
迦葉汝已知，五百自在者，
餘諸聲聞眾，亦當復如是。
其不在此會，汝當為宣說。」

"The bhikṣu Kauṇḍinya will see immeasurable Buddhas; / Passing through an asaṃkhyeya of kalpas, he will then attain complete and perfect enlightenment. / Constantly emitting great light, fully endowed with supernatural powers, / His renown will pervade the ten directions, revered by all. / Constantly expounding the supreme path, he is therefore named Samantaprabhāsa. / His land will be pure, and the Bodhisattvas will all be valorous; / All will ascend wonderful towers and travel to lands in the ten directions, / Presenting supreme offerings to the Buddhas. / Having made these offerings, their hearts harboring great joy, / They will return to their own land in an instant, possessing such supernatural power. / That Buddha's lifespan will be sixty thousand kalpas; the true Dharma will abide for twice his lifespan, / And the semblance Dharma will again abide for twice that; when the Dharma is extinguished, gods and humans will grieve. / Those five hundred bhikṣus will become Buddhas in succession, / With the same name, Samantaprabhāsa, bestowing vyākaraṇa in turn: / 'After my parinirvāṇa, such-and-such will become a Buddha; / The world transformed by him will be just like mine today.' / The adornment and purity of the lands, the various supernatural powers, / The assemblies of Bodhisattvas and śrāvakas, the true Dharma and semblance Dharma, / And the number of kalpas of their lifespans, will all be as stated above. / Kāśyapa, you now know of the five hundred who have attained mastery; / The remaining assembly of śrāvakas will likewise be the same. / To those who are not present in this assembly, you should proclaim it."

4.12

爾時五百阿羅漢於佛前得受記已，歡喜踊躍，即從座起，到於佛前，頭面禮足，悔過自責：「世尊！我等常作是念，自謂已得究竟滅度，今乃知之，如無智者。所以者何？我等應得如來智慧，而便自以小智為足。

Thereupon the five hundred arhats, having obtained their predictions

from the Buddha, were joyful and ecstatic. They rose from their seats,

approached the Buddha, bowed until their foreheads touched his feet, repented

of their faults, and reproached themselves, saying: “O Bhagavat! We have

always thought we had attained complete nirvana. We now realize that we

were ignorant. Why is this? We should have attained the wisdom of the

Tathāgatas. Yet we were satisfied with little wisdom!

“O Bhagavat! Suppose there were a man who came to the house of a

close friend and went to sleep after becoming intoxicated with wine. The

intimate friend, having to go out on official business, sews a priceless jewel

into the inside of his friend’s garment and, giving it to him, leaves. But the

man who was drunk and asleep is totally unaware of this. After getting up

he leaves and roams around until he arrives in another country. Although he

diligently seeks for food and clothing they are very difficult to obtain. He is

satisfied if he just obtains a very meager amount. Later on the intimate friend

happens to meet this man. Seeing him, he says:

O poor fellow! How have you come to this state through lack of food

and clothing? Once, on such-and-such a day in such-and-such a month

and year, I sewed a priceless jewel into the inside of your garment,

wanting to make things easier for you and to let you enjoy the desires

of the five senses as much as you wished.

It is still there, although you aren’t aware of it, and you seek your

livelihood with great effort and hardship! You have been very foolish.

Sell this jewel and use it to buy what you need. From now on you will

know neither poverty nor want and can live as you wish.

“The Buddha is exactly like this. When he was a bodhisattva he aroused in us the aspiration for omniscience. Nevertheless we forgot, we did not know or understand. We attained the path of the arhats and considered that we had attained nirvana. It was very hard for us to support ourselves and we were satisfied with little. But we never fully lost our wish for all-knowledge. Now the Bhagavat, perceiving our minds, has said this:

O monks! What you have attained is not the complete nirvana. For a

long time I have made you plant the various roots of good merit of a

buddha and shown you the marks of nirvana through skillful means.

That is why you consider yourselves to have actually attained nirvana!

“O Bhagavat! We now know that we are actually bodhisattvas and will obtain a prediction of highest, complete enlightenment. For this reason we are extremely happy at having obtained such an unprecedented experience.”

At that time Ājñātakauṇḍinya and the others, wanting to elaborate on the meaning of this further, spoke these verses:

We have heard his voice

Giving the prediction of utmost ease.

Rejoicing in this unprecedented experience,

We bow to the Buddha whose wisdom is immeasurable.

We now repent of our faults

In the presence of the Bhagavat.

Although we had attained

Only a small measure of nirvana,

Out of the immeasurable treasures of the Buddha,

At that time, the five hundred arhats, having received vyākaraṇa before the Buddha, were overjoyed. Rising from their seats, they went before the Buddha, bowed their heads and faces to his feet, repented their errors, and reproached themselves: 'Bhagavat! We constantly had this thought, believing ourselves to have attained ultimate nirvāṇa. Now we know that we were like those without wisdom. Why is this? We ought to have attained the Tathāgata's wisdom, yet we were content with small wisdom.

4.13

「世尊！譬如有人至親友家，醉酒而臥。是時親友官事當行，以無價寶珠繫其衣裏，與之而去。其人醉臥，都不覺知。起已遊行，到於他國。為衣食故，勤力求索，甚大艱難；若少有所得，便以為足。於後親友會遇見之，而作是言：『咄哉，丈夫！何為衣食乃至如是。我昔欲令汝得安樂、五欲自恣，於某年日月，以無價寶珠繫汝衣裏。今故現在，而汝不知。勤苦憂惱，以求自活，甚為癡也。汝今可以此寶貿易所須，常可如意，無所乏短。』

"Bhagavat! It is like a man who went to the house of a close friend, became drunk with wine, and lay down. At that time, the friend had official business to attend to; tying an invaluable jewel inside the man's garment, he gave it to him and departed. The man, lying drunk, was completely unaware. Having gotten up, he wandered off and reached another country. Seeking food and clothing, he strove diligently with great difficulty; if he obtained a little, he was satisfied with it. Later, his friend happened to meet him and said: 'Alas, good fellow! Why have you come to this for the sake of food and clothing? In the past, wishing to let you have ease and comfort and indulge freely in the five desires, on such-and-such a day of such-and-such a year and month, I tied an invaluable jewel inside your garment. It is still there now, yet you did not know it. Suffering hardship and worry to seek a livelihood, you are foolish indeed! You can now trade this jewel for what you need, and you can constantly have things as you wish, lacking nothing.'"

4.14

「佛亦如是，為菩薩時，教化我等，令發一切智心。而尋廢忘，不知不覺。既得阿羅漢道，自謂滅度，資生艱難，得少為足。一切智願，猶在不失。今者世尊覺悟我等，作如是言：『諸比丘！汝等所得，非究竟滅。我久令汝等種佛善根，以方便故，示涅槃相，而汝謂為實得滅度。』

"The Buddha is also like this: when he was a Bodhisattva, he instructed us to give rise to the mind of all-knowledge. But we soon neglected and forgot it, unaware and uncomprehending. Having attained the arhat path, we considered ourselves to have attained nirvāṇa; finding livelihood difficult, we were content with little. Yet the aspiration for all-knowledge still remained without being lost. Now the Bhagavat has awakened us, speaking thus: 'Bhikṣus! What you have attained is not ultimate nirvāṇa. Long ago I caused you to plant the Buddha's roots of goodness, but through upāya I displayed the appearance of nirvāṇa, and you thought that you had actually attained nirvāṇa.'"

4.15

「世尊！我今乃知實是菩薩，得受阿耨多羅三藐三菩提記。以是因緣，甚大歡喜，得未曾有。」

"Bhagavat! We now know that we are truly Bodhisattvas, receiving vyākaraṇa for anuttarā samyaksambodhi. Because of this reason, we rejoice greatly, having attained what we have never had before."

4.16

爾時阿若憍陳如等，欲重宣此義，而說偈言：

At that time, Ājñātakauṇḍinya and the others, wishing to restate this meaning, spoke verses saying:

4.17

「我等聞無上，安隱授記聲，
歡喜未曾有，禮無量智佛。
今於世尊前，自悔諸過咎，
於無量佛寶，得少涅槃分，
如無智愚人，便自以為足。
譬如貧窮人，往至親友家，
其家甚大富，具設諸餚饍，
以無價寶珠，繫著內衣裏，
默與而捨去，時臥不覺知。
是人既已起，遊行詣他國，
求衣食自濟，資生甚艱難，
得少便為足，更不願好者。
不覺內衣裏，有無價寶珠。
與珠之親友，後見此貧人，
苦切責之已，示以所繫珠。
貧人見此珠，其心大歡喜，
富有諸財物，五欲而自恣。
我等亦如是，世尊於長夜，
常愍見教化，令種無上願。
我等無智故，不覺亦不知，
得少涅槃分，自足不求餘。
今佛覺悟我，言非實滅度，
得佛無上慧，爾乃為真滅。
我今從佛聞，授記莊嚴事，
及轉次受決，身心遍歡喜。」

"We, hearing the voice of supreme, / Tranquil vyākaraṇa, / Rejoice as never before, / Bowing to the Buddha of immeasurable wisdom. / Now before the Bhagavat, / We repent our faults: / In the immeasurable Buddha-treasure, / We obtained a small portion of nirvāṇa, / And like fools without wisdom, / We were immediately content with it. / It is like a destitute man / Going to the house of a close friend; / That house was extremely wealthy, / Fully setting out all kinds of delicacies. / Tying an invaluable jewel / Inside his inner garment, / He silently gave it and departed, / While the man, lying asleep, was unaware. / Having gotten up, / He wandered off to another country, / Seeking food and clothing to sustain himself, / Living in great hardship; / Obtaining a little, he was satisfied, / Wishing for nothing better, / Unaware that inside his inner garment / Was an invaluable jewel. / The friend who gave the jewel / Later saw this poor man, / And after bitterly reproaching him, / Showed him the jewel that had been tied there. / The poor man, seeing this jewel, / Rejoiced greatly in his heart; / Possessing wealth and property, / He indulged freely in the five desires. / We are also like this: / The Bhagavat, throughout the long night, / Always compassionately looked upon and taught us, / Causing us to plant the supreme aspiration. / Because of our lack of wisdom, / Unaware and uncomprehending, / We obtained a small portion of nirvāṇa / And, satisfied with ourselves, sought nothing else. / Now the Buddha has awakened us, / Saying this is not real nirvāṇa; / Attaining the Buddha's supreme wisdom, / Only then is there true extinction. / We have now heard from the Buddha / The vyākaraṇa and adornments, / And the conferring of predictions in turn; / Our bodies and minds are filled with joy."

4.18

妙法蓮華經授學無學人記品第九

We were self-satisfied,

Just like ignorant fools!

Suppose there were a poor man

Who went to the house of a close friend Whose family was very wealthy. He was entertained with a feast And had a priceless jewel sewn To the inside of his garment. The wealthy friend made him this gift Without saying anything, and went away. The poor man had fallen asleep And did not know of this. Shortly afterward this man gets up, And after wandering around Arrives in another country. He manages to seek out Enough food and clothing to live But has great difficulty in supporting himself. Yet he is satisfied to obtain a little And does not desire anything better. He is still unaware of the priceless jewel Sewn inside his garment. The intimate friend who gave him the jewel Meets this poor man later And bitterly reproaches him, Showing him the jewel That had been sewn into his garment. The poor man, seeing this jewel, rejoices greatly And with this rich treasure he enjoys To his satisfaction the desires of the five senses. We are exactly like this. For a long time, the Bhagavat Has led and inspired us Through his compassion, And planted in us the highest aspiration. Because we were ignorant We neither noticed nor knew; We were satisfied with attaining

Only a small measure of nirvana And did not seek for the rest. Now the Buddha has enlightened us, saying:

This is not the real nirvana.

Attaining the highest wisdom of the buddhas

Is indeed the only real nirvana.

Now, having heard the predictions from the Buddha And of the adorned lands, And the subsequent predictions, We universally rejoice in body and mind!

The Predictions for Those

Who Still Have More to Learn

and for Those Who Do Not

At that time Ānanda and Rāhula thought this: “The delight we would feel if we were to receive our predictions is constantly before our minds!”

Then arising from their seats and going into the presence of the Buddha, they bowed until their foreheads touched his feet, and spoke to him in unison, saying: “O Bhagavat! We should also be qualified to receive our predictions! Both of us take refuge only in the Tathāgata. Moreover we are well known by the devas, humans, and asuras throughout the entire world! Ānanda has always attended the Tathāgata, preserving the treasure house of the Dharma; and Rāhula is the son of the Buddha. If the Buddha would bestow upon us the prediction of highest, complete enlightenment then our vows would be fulfilled and our wishes also realized!”

The Wonderful Dharma Lotus Sūtra, Chapter 9: Bestowal of Vyākaraṇa on Śaikṣas and Aśaikṣas

4.19

爾時阿難、羅睺羅而作是念：「我等每自思惟：『設得受記，不亦快乎。』」即從座起，到於佛前，頭面禮足，俱白佛言：「世尊！我等於此亦應有分，唯有如來，我等所歸。又我等為一切世間天、人、阿修羅所見知識——阿難常為侍者，護持法藏；羅睺羅是佛之子——若佛見授阿耨多羅三藐三菩提記者，我願既滿，眾望亦足。」爾時，學、無學聲聞弟子二千人，皆從座起，偏袒右肩，到於佛前，一心合掌，瞻仰世尊，如阿難、羅睺羅所願，住立一面。

At that time, Ānanda and Rāhula had this thought: 'We often contemplate to ourselves: "If we were to receive a vyākaraṇa, would it not indeed be joyful!"' They immediately rose from their seats, went before the Buddha, bowed their heads at his feet, and addressed the Buddha together, saying: 'Bhagavat! We too should have a share in this. The Tathāgata alone is our refuge. Moreover, we are recognized and known by the gods, humans, and asuras of all worlds: Ānanda is constantly the attendant, preserving the treasury of Dharma; Rāhula is the son of the Buddha. If the Buddha confers upon us the vyākaraṇa for anuttarā samyaksambodhi, our wishes will be fulfilled, and the hopes of the assembly will also be satisfied.' At that time, two thousand śrāvaka disciples, both śaikṣas and aśaikṣas, all rose from their seats, bared their right shoulders, went before the Buddha, single-mindedly joined their palms, gazed up at the Bhagavat, and, desiring what Ānanda and Rāhula desired, stood to one side.

4.20

爾時佛告阿難：「汝於來世當得作佛，號山海慧自在通王如來、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。當供養六十二億諸佛，護持法藏，然後得阿耨多羅三藐三菩提。教化二十千萬億恒河沙諸菩薩等，令成阿耨多羅三藐三菩提。國名常立勝幡，其土清淨，琉璃為地。劫名妙音遍滿。其佛壽命，無量千萬億阿僧祇劫，若人於千萬億無量阿僧祇劫中算數校計，不能得知。正法住世倍於壽命，像法住世復倍正法。阿難！是山海慧自在通王佛，為十方無量千萬億恒河沙等諸佛如來所共讚歎，稱其功德。」

Then two thousand disciples, śrāvakas, some who still had more to learn, and some who did not, all arose from their seats and with their right shoulders bared went into the presence of the Buddha. Attentively, with palms pressed together, they gazed at the Bhagavat, all having the same wish as Ānanda and Rāhula, and stood to one side. Then the Buddha addressed Ānanda, saying: “In the future world you will become a buddha called Sāgaradharabuddhivikrīḍitarājābhijña, 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. You will pay homage to sixty-two koṭis of buddhas, preserve the treasure house of the Dharma and ultimately attain highest, complete enlightenment. Further, you will inspire twenty thousands of myriads of koṭis of bodhisattvas, equal in number to the sands of the Ganges River, causing them to attain highest, complete enlightenment.

“Your land will be called Avanāmitavaijayantā. It will be pure and the earth will be made of lapis lazuli. The kalpa will be called Manojñaśabdā-

bhigarjita. The lifespan of this buddha will be for immeasurable, incalculable thousands of myriads of koṭis of kalpas. Their number would be incalculable even if one were to count for immeasurable, innumerable thousands of myriads of koṭis of kalpas. The True Dharma will abide in the world twice as long as his lifespan and the Semblance Dharma will abide in the world twice as long as the True Dharma.

“O Ānanda! The virtues of this buddha Sāgaradharabuddhivikrīḍitarājābhijña will be praised by immeasurable thousands of myriads of koṭis of Buddha Tathāgatas in the ten directions, equal in number to the sands of the Ganges River.”

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

I now tell the assembly

That Ānanda, the preserver of the Dharma,

Will pay homage to the buddhas

And ultimately attain complete enlightenment.

He will be called the Buddha

Sāgaradharabuddhivikrīḍitarājābhijña.

His land will be pure

And called Avanāmitavaijayantā

He will lead and inspire bodhisattvas

In numbers equal to the sands of the Ganges River.

This buddha will be endowed

With great virtue and dignity, and his fame

Will fill the ten directions.

His lifespan will be immeasurable

Due to his compassion for sentient beings.

The True Dharma will abide

Twice as long as his lifespan

And the Semblance Dharma will abide

Twice as long as the True Dharma.

Countless sentient beings

Within the Dharma of this buddha,

Equal in number to the sands of the Ganges River,

Will plant the seed of the buddha path.”

At that time the eight thousand bodhisattvas in the assembly, in whom the thought of enlightenment (bodhicittta) had recently awakened, all thought

Then the Buddha told Ānanda: 'In a future age you shall become a Buddha named Sāgaravaradhara-buddhi-vikrīḍitābhijña Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. You shall make offerings to sixty-two koṭis of Buddhas and preserve their treasuries of Dharma, and thereafter attain anuttarā samyaksambodhi. You shall instruct and transform Bodhisattvas equal in number to the sands of twenty hundred thousand myriads of Ganges Rivers, causing them to accomplish anuttarā samyaksambodhi. His realm shall be named Nityapratihitasundara; its land will be pure, with vaiḍūrya for ground. The kalpa shall be named Manojñasvaraprapūrṇa. That Buddha's lifespan shall be immeasurable thousands of myriads of koṭis of asaṃkhyeya kalpas; even if someone were to calculate and reckon it through thousands of myriads of koṭis of immeasurable asaṃkhyeya kalpas, they could not know it. The True Dharma shall abide in the world for twice the length of his lifespan, and the Semblance Dharma shall abide in the world for twice that of the True Dharma. Ānanda! This Buddha Sāgaravaradhara-buddhi-vikrīḍitābhijña will be praised in unison by immeasurable thousands of myriads of koṭis of Buddha-Tathāgatas as numerous as the sands of the Ganges in the ten directions, extolling his merits.'

4.21

爾時世尊欲重宣此義，而說偈言：

Then the Bhagavat, wishing to proclaim this meaning once more, spoke these verses:

4.22

「我今僧中說，阿難持法者，
當供養諸佛，然後成正覺，
號曰：山海慧　自在通王佛。
其國土清淨，名常立勝幡，
教化諸菩薩，其數如恒沙。
佛有大威德，名聞滿十方。
壽命無有量，以愍眾生故，
正法倍壽命，像法復倍是。
如恒河沙等、無數諸眾生，
於此佛法中，種佛道因緣。」

'I now declare within the Saṃgha that Ānanda, keeper of the Dharma,
Shall make offerings to Buddhas and thereafter accomplish perfect awakening,
Bearing the name Buddha Sāgaravaradhara-buddhi-vikrīḍitābhijña.
His realm shall be pure, named Nityapratihitasundara;
He shall instruct Bodhisattvas as numerous as the sands of the Ganges.
This Buddha will possess great majestic virtue, his fame filling the ten directions.
His lifespan shall be measureless, out of pity for sentient beings;
The True Dharma shall last twice that lifespan, and the Semblance Dharma twice that again.
Countless sentient beings, as numerous as the sands of the Ganges,
Within this Buddha's teaching will plant the causes and conditions for the Buddha way.'

4.23

爾時會中新發意菩薩八千人，咸作是念：「我等尚不聞諸大菩薩得如是記，有何因緣而諸聲聞得如是決？」

At that time, in the assembly, eight thousand Bodhisattvas who had newly generated the resolve [for awakening] all had this thought: 'We have not yet heard even great Bodhisattvas receive such predictions; what is the cause and condition for these śrāvakas to receive such a decree?'

4.24

爾時世尊知諸菩薩心之所念，而告之曰：「諸善男子！我與阿難等，於空王佛所，同時發阿耨多羅三藐三菩提心。阿難常樂多聞，我常勤精進，是故我已得成阿耨多羅三藐三菩提，而阿難護持我法，亦護將來諸佛法藏，教化成就諸菩薩眾，其本願如是，故獲斯記。」

this: “Since we have never heard the great bodhisattvas receive predictions like this, why should the śrāvakas now obtain it?”

Then the Bhagavat, knowing what the bodhisattvas were thinking, spoke to them, saying: “O sons of a virtuous family! The thought of highest, complete enlightenment once awoke simultaneously in Ānanda and myself in the presence of the Buddha Dharmagaganābhyudgatarāja. Ānanda always wanted to hear a great deal about the Dharma, and I always made diligent efforts. For this reason I was shortly able to attain highest, complete enlightenment, whereas Ānanda preserves my teaching and in the future will uphold the treasure house of the Dharma of all the buddhas. He will lead, inspire, and perfect the bodhisattvas. Since this was his original vow, he has obtained this prediction!”

Ānanda, while facing the Buddha in the audience, heard his own prediction and about the adornments of his land. His vow fulfilled, he rejoiced greatly at attaining such an unprecedented experience. With his unobstructed penetration he immediately remembered the treasure house of the Dharma of the past immeasurable thousands of myriads of koṭis of buddhas as if he had just heard of it today; and he also became aware of his original vow.

Thereupon Ānanda spoke these verses:

The Bhagavat is truly extraordinary.

He has enabled me to recollect the Dharma

Of incalculable numbers of buddhas of the past,

Just as if I had first heard of the matter today.

I now have no further doubts.

I am established in the buddha path.

I have become an attendant of the Tathāgata

And, as an attendant, I will preserve

The Dharma of all the buddhas, using skillful means.

Then the Buddha addressed Rāhula, saying: “In the future you will become a buddha called Saptaratnapadmavikrama, 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. You will pay homage to the Buddha Tathā-

gatas, whose number is equal to that of the grains of dust in the ten worlds;

and you will always become the eldest son of all the buddhas just as you are

my eldest son now.

“The adornments of the land, the number of disciples led and inspired,

the duration of the True and Semblance Dharma of this buddha Saptaratna-

padmavikrama will be just like those of the Buddha Sāgaradharabuddhi-

vikrīḍitarājābhijña, without the slightest difference. You will also become

the eldest son of this buddha and after that attain highest, complete enlight-

enment.”

At that time the Bhagavat, wanting to elaborate on the meaning of this

When I was a prince,

Rāhula was my eldest son.

And now that I have perfected the buddha path,

He accepts my teaching as the heir of the Dharma.

In the future he will meet

Immeasurable koṭis of buddhas.

Becoming the eldest son of all these buddhas,

He will wholeheartedly seek

The buddha path.

Only I am able to discern

Rāhula’s unseen practice.

Then the Bhagavat, knowing what these Bodhisattvas were thinking in their minds, addressed them, saying: 'Kulaputras! I and Ānanda and the others, at the place of the Buddha Dharmagahanābhyudgatarāja, resolved our minds on anuttarā samyaksambodhi at the same time. Ānanda was always fond of extensive learning, whereas I was always diligent and vigorous. For this reason, I have already attained anuttarā samyaksambodhi, while Ānanda preserves my Dharma and will also protect the Dharma-treasuries of future Buddhas, instructing and bringing to fruition the assemblies of Bodhisattvas. Such was his original vow, and therefore he has received this vyākaraṇa.'

4.25

阿難面於佛前，自聞授記及國土莊嚴，所願具足，心大歡喜，得未曾有。即時憶念過去無量千萬億諸佛法藏，通達無礙，如今所聞，亦識本願。

Directly before the Buddha, Ānanda heard his own vyākaraṇa and the adornment of his realm; his wishes were fulfilled, his heart was filled with great joy, and he experienced what he had never known before. He instantly remembered the Dharma-treasuries of immeasurable thousands of myriads of koṭis of past Buddhas, penetrating them without hindrance, just as he heard today, and he also recognized his original vow.

4.26

爾時阿難而說偈言：

At that time, Ānanda spoke these verses:

4.27

「世尊甚希有，令我念過去，
無量諸佛法，如今日所聞。
我今無復疑，安住於佛道，
方便為侍者，護持諸佛法。」

'The Bhagavat is exceedingly rare, causing me to recall
The Dharma of measureless past Buddhas, just as I hear it today.
I now have no further doubt; I abide peacefully in the Buddha way,
Using upāya to serve as attendant and preserve the Dharma of Buddhas.'

4.28

爾時佛告羅睺羅：「汝於來世當得作佛，號蹈七寶華如來、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。當供養十世界微塵等數諸佛如來，常為諸佛而作長子，猶如今也。是蹈七寶華佛，國土莊嚴，壽命劫數，所化弟子，正法、像法，亦如山海慧自在通王如來無異，亦為此佛而作長子。過是已後，當得阿耨多羅三藐三菩提。」

Then the Buddha told Rāhula: 'In a future age you shall become a Buddha named Saptaratnapadmavikrāmī Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. You shall make offerings to Buddha-Tathāgatas as numerous as the dust motes of ten worlds, and shall always be the eldest son of those Buddhas, just as you are now. The adornment of the land of this Buddha Saptaratnapadmavikrāmī, the count of his lifespan and kalpas, the disciples he converts, and the True Dharma and Semblance Dharma shall be identical and no different from those of the Tathāgata Sāgaravaradhara-buddhi-vikrīḍitābhijña; you shall also be this Buddha's eldest son. After passing through this, you shall attain anuttarā samyaksambodhi.'

4.29

爾時世尊欲重宣此義，而說偈言：

Then the Bhagavat, wishing to proclaim this meaning once more, spoke these verses:

4.30

「我為太子時，羅睺為長子，
我今成佛道，受法為法子。
於未來世中，見無量億佛，
皆為其長子，一心求佛道。
羅睺羅密行，唯我能知之，
現為我長子，以示諸眾生。
無量億千萬，功德不可數，
安住於佛法，以求無上道。」

'When I was crown prince, Rāhula was my eldest son;
Now that I have attained the Buddha way, he receives the Dharma as a Dharma-son.
In future ages he shall see immeasurable koṭis of Buddhas,
And be the eldest son to them all, single-mindedly seeking the Buddha way.
Only I can know the hidden practice of Rāhula;
He manifests as my eldest son to demonstrate it to sentient beings.
His merits are immeasurable koṭis and myriads, impossible to count;
He abides peacefully in the Buddha's Dharma to seek the unexcelled way.'

4.31

爾時世尊見學、無學二千人，其意柔軟，寂然清淨，一心觀佛。佛告阿難：「汝見是學、無學二千人不？」

But now that he has become my eldest son,

He reveals it to the sentient beings.

His thousands of myriads

Of koṭis of merits are uncountable and incalculable;

He will become established in the Buddha-Dharma

And seek the highest path.

Then the Bhagavat perceived that the minds of those two thousand peo-

ple, some of whom had more to learn and some of whom did not, were sin-

cere, mild, and receptive. They were all attentively gazing at the Buddha.

The Buddha said to Ānanda: “Do you not see these two thousand people,

some of whom have more to learn and some of whom do not?”

Ānanda replied: “Yes, I see them.”

The Buddha said: “O Ānanda! All of these people will pay homage to the Buddha Tathāgatas, whose number is equal to that of the grains of dust in fifty worlds. They will respect, honor, and preserve the treasure house of the Dharma and will later all become buddhas simultaneously in the worlds of the ten directions. They will all have the same name, Ratnaketurāja, 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. Their lifespans will last one kalpa. The adornments of their lands, the number of śrāvakas and bodhisattvas, and the duration of the True and Semblance Dharma will be the same for all.”

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

Now in my presence

These two thousand śrāvakas

Have all received their predictions.

In the future they will all become buddhas.

The buddhas they will revere

Will be equal to the number of grains of dust,

Just as mentioned above.

Preserving this treasure house of the Dharma,

They will later attain complete enlightenment.

They will all have the same name

And dwell in the lands of the ten directions.

All sitting at the exact same time,

On the terrace of enlightenment,

They will attain the highest wisdom.

All of them will be called Ratnaketurāja.

Their lands, the number of disciples,

Duration of the True and Semblance Dharma

Will all be the same without any difference.

Moreover, through their transcendent powers,

They will save sentient beings

Throughout the ten directions.

Their fame will spread universally

And they will gradually enter nirvana.

Then the two thousand people, some of whom had more to learn and some of whom did not, having heard their predictions from the Buddha, rejoiced ecstatically and spoke in verse:

O Bhagavat, the Light of Wisdom!

We have just heard you give us our predictions

And our minds are full of joy,

Just as if we had been sprinkled

With the Dharma of immortality.

The Expounder of the Dharma

Thereupon the Bhagavat by addressing Bodhisattva Bhaiṣajyarāja (Medicine King), through him addressed eighty thousand mahāsattvas, saying: “O Bhaiṣajyarāja! In this assembly do you see innumerable humans and nonhumans such as devas, nāga kings, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, monks, nuns, laymen, and laywomen, those seeking the śrāvaka vehicle, the pratyekabuddha vehicle, and the buddha path? If, in the presence of the Buddha any beings such as these hear a single verse or line of the Lotus Sutra, and thereupon have even one thought of rejoicing in it, I will bestow upon them my prediction that they will attain highest, complete enlightenment.”

The Buddha addressed Bhaiṣajyarāja, saying: “If, after the parinirvāṇa of the Tathāgata, any being hears even a single verse or line of the Lotus Sutra, and thereupon has even one thought of rejoicing in it, I will bestow upon them the prediction that they will attain highest, complete enlightenment.

“If there is anyone who preserves, recites, explains, or copies even a single verse of the Lotus Sutra, or who respects this sutra as if it were a buddha, or who reverently offers it various flowers, perfumes, necklaces, fragrant ointments, scented powders, burning incense, canopies, flags, banners, clothing, or music, or who simply honors it with his palms pressed together, know, O Bhaiṣajyarāja, that this person has already paid homage to tens of myriads of koṭis of buddhas of the past! Such people have completed their great vow in the presence of all the buddhas and yet they have been born as humans out of their compassion for sentient beings.

“O Bhaiṣajyarāja! If anyone should ask you what kind of sentient being will become a buddha in the future, you should inform them that it is those of this kind who will definitely become buddhas in the future. Why is this?

“If there are any sons or daughters of a virtuous family who preserve, recite, explain, and copy even a single line of the Lotus Sutra, or who pay homage to this sutra with various offerings of flowers, perfumes, necklaces,

scented powders and ointments, burning incense, canopies, flags, banners,

clothing, or music, or who honor it with their palms pressed together, such

people should be respected by the entire world. They should be revered in

the same way as the Tathāgata is revered. Know that these people are great

bodhisattvas who are to attain highest, complete enlightenment. Out of their

compassion for sentient beings they wish to be born among them in order to

expound and explain the Lotus Sutra far and wide. How much more to be

honored are those who completely preserve the entire sutra and pay homage

to it with various offerings!

“O Bhaiṣajyarāja! You should know that after my parinirvāṇa these

people will set aside the rewards of their pure karma and be born in the trou-

bled world out of their compassion for sentient beings, and in order to expound

this sutra far and wide. After my parinirvāṇa, if there are any sons and daugh-

ters of a virtuous family who expound even a single line of the Lotus Sutra

in private to even a single person, they should be acknowledged as the ambas-

sadors of the Tathāgata. They have been dispatched by the Tathāgata and

carry out the Tathāgata’s work. As for those who extensively teach among

the common people, know that they are yet greater ambassadors.

At that time, the Bhagavat saw the two thousand śaikṣas and aśaikṣas. Their minds were pliant, tranquil, and pure, single-mindedly contemplating the Buddha. The Buddha told Ānanda: 'Do you see these two thousand śaikṣas and aśaikṣas?'