The Lotus Sūtra 5: 妙法蓮華經卷第五

5.1

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 Kucha Kingdom, under the Later Qin

5.2

安樂行品第十四

Chapter Fourteen: Peaceful and Joyful Practices

5.3

爾時文殊師利法王子菩薩摩訶薩白佛言：「世尊！是諸菩薩，甚為難有，敬順佛故，發大誓願，於後惡世，護持讀說是法華經。世尊！菩薩摩訶薩於後惡世，云何能說是經？」

At that time Bodhisattva Mahāsattva Mañjuśrī, Prince of the Dharma, addressed the Buddha: “Bhagavat! These bodhisattvas are extremely rare. Reverently yielding to the Buddha, they have made great vows to protect, uphold, read, and preach this Lotus Sūtra in the future evil age. Bhagavat! How will these Bodhisattva Mahāsattvas be able to preach this sūtra in the future evil age?”

5.4

佛告文殊師利：「若菩薩摩訶薩，於後惡世欲說是經，當安住四法。一者、安住菩薩行處及親近處，能為眾生演說是經。

The Buddha told Mañjuśrī: “If Bodhisattva Mahāsattvas wish to preach this sūtra in the future evil age, they should abide peacefully in four dharmas. First, abiding peacefully in the Bodhisattva’s realm of practice and realm of association, they will be able to expound this sūtra for sentient beings.

5.5

「文殊師利！云何名菩薩摩訶薩行處？若菩薩摩訶薩住忍辱地，柔和善順而不卒暴，心亦不驚；又復於法無所行，而觀諸法如實相，亦不行不分別，是名菩薩摩訶薩行處。云何名菩薩摩訶薩親近處？菩薩摩訶薩不親近國王、王子、大臣、官長，不親近諸外道梵志、尼揵子等，及造世俗文筆、讚詠外書，及路伽耶陀、逆路伽耶陀者；亦不親近諸有兇戲、相扠相撲，及那羅等種種變現之戲；又不親近旃陀羅，及畜猪羊鷄狗，畋獵漁捕諸惡律儀。如是人等，或時來者，則為說法，無所悕望。又不親近求聲聞比丘、比丘尼、優婆塞、優婆夷，亦不問訊。若於房中，若經行處，若在講堂中，不共住止。或時來者，隨宜說法，無所悕求。

"Mañjuśrī! What is called the sphere of action of a Bodhisattva-Mahāsattva? If a Bodhisattva-Mahāsattva dwells on the stage of forbearance, is gentle, harmonious, and compliant without being impetuous or violent, and their mind is not alarmed; and furthermore, does not course in phenomena, but contemplates the true nature of all phenomena as it really is, neither practicing nor discriminating—this is called the sphere of action of a Bodhisattva-Mahāsattva. What is called the sphere of intimacy of a Bodhisattva-Mahāsattva? A Bodhisattva-Mahāsattva does not associate closely with kings, princes, great ministers, or officials; does not associate closely with non-Buddhist brahmacārins, Nirgranthas, and the like; nor with those who compose worldly prose, praise non-Buddhist writings, or are Lokāyatikas or anti-Lokāyatikas; nor does he associate closely with violent amusements, boxing, wrestling, or the various illusory performances of naṭas and the like; nor does he associate closely with caṇḍālas, those who raise pigs, sheep, chickens, and dogs, or those of evil livelihoods such as hunters and fishers. When such people occasionally come, he preaches the Dharma to them without expectations. Furthermore, he does not associate closely with bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās who seek to be śrāvakas, nor does he pay them visits. Whether in a room, on a walkway, or in a lecture hall, he does not dwell together with them. If they occasionally come, he preaches the Dharma according to what is appropriate, without seeking anything.

5.6

「文殊師利！又菩薩摩訶薩不應於女人身，取能生欲想相而為說法，亦不樂見。若入他家，不與小女、處女、寡女等共語。亦復不近五種不男之人以為親厚，不獨入他家，若有因緣須獨入時，但一心念佛。若為女人說法，不露齒笑，不現胸臆，乃至為法猶不親厚，況復餘事。不樂畜年少弟子、沙彌、小兒，亦不樂與同師。常好坐禪，在於閑處，修攝其心。文殊師利！是名初親近處。」

sattva should avoid their company in chambers, on roads, or while in lecture

halls, and not remain with them. If they come, teach them the Dharma according to their capacities, but expect nothing!

“Moreover, O Mañjuśrī! The bodhisattva mahāsattva should expound the teaching without any thought of desire for, or wish to see, a woman’s body.

“If a bodhisattva enters someone else’s home he should not talk to young girls, maidens, and widows. A bodhisattva should also not approach the five kinds of impotent men nor be intimate with them. He should not enter someone else’s home alone; and if for any reason he should enter it alone a bodhisattva should do nothing but singlemindedly contemplate the Buddha.

“If he should teach the Dharma to women he should not show his teeth when smiling nor reveal his chest. A bodhisattva should not be intimate with them even for the sake of the Dharma. How much less for other things!

“A bodhisattva should take no pleasure in keeping young disciples, śrāmaṇeras, or young boys. Nor should he take pleasure in having the same teacher as them. He should always take pleasure in meditation and, in a quiet place, practice to control his mind. O Mañjuśrī! This is what is known as the first sphere of relationships.

“Furthermore, the bodhisattva mahāsattvas perceive the emptiness of all dharmas in their true aspect. All things are unerring, unmoving, nonreturning, irreversible, and like empty space which lacks substance. They are beyond all language. They are not produced, nor do they emerge, nor do they arise. They do not have any name or mark, and in reality they have no substance. They are immeasurable, limitless, without obstacles or obstructions. They exist only through dependent origination, arising through error. That is why I teach the permanent joy of perceiving the aspects of all existent things in this way. This is what is known as the second sphere of relationships of a bodhisattva mahāsattva.”

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

If, in the troubled world to come,

A bodhisattva with a fearless mind

Wants to teach this sutra,

He should enter the sphere

Of the bodhisattva practice

And the sphere of relationships.

He should always stay away from kings, Princes, ministers, chief officials, Dangerous pranksters, outcastes, Heretics, and brahmans. He should not consort With excessively proud scholars, Who are attached to scriptures of the inferior vehicle Contained in the three baskets (Tripiṭaka); Nor with monks who violate the precepts, With those who call themselves arhats, Nor with nuns who like to joke and laugh. He should not become acquainted with laywomen Who are attached to the desires of the five senses, And seek nirvana in their present lives. If these people come to the bodhisattva With good intentions In order to hear about the buddha path, The bodhisattva should then fearlessly Teach them the Dharma Without any expectations.

"Furthermore, Mañjuśrī, a Bodhisattva-Mahāsattva should not take the bodily characteristics of a woman that give rise to lustful thoughts to preach the Dharma to her, nor should he delight in looking at them. When entering another's house, he does not converse with young girls, virgins, widows, and the like. Furthermore, he does not associate intimately with the five kinds of unmanly persons. He does not enter another's house alone; if for some reason he must enter alone, he simply mindfulness solely of the Buddha. If he preaches the Dharma to a woman, he does not show his teeth when laughing, nor does he expose his chest; he does not become intimate even for the sake of the Dharma, how much less for other matters! He takes no pleasure in keeping young disciples, śrāmaṇeras, or young boys, nor does he take pleasure in sharing the same teacher with them. He constantly delights in seated meditation, training and subduing his mind in secluded places. Mañjuśrī, this is called the first sphere of intimacy."

5.7

「復次，菩薩摩訶薩觀一切法空，如實相，不顛倒、不動、不退、不轉，如虛空，無所有性。一切語言道斷，不生、不出、不起，無名、無相，實無所有，無量、無邊，無礙、無障，但以因緣有，從顛倒生故說。常樂觀如是法相，是名菩薩摩訶薩第二親近處。」

"Furthermore, a Bodhisattva-Mahāsattva contemplates all phenomena as empty, as they truly are: unperverted, immovable, non-regressing, non-turning, like empty space, lacking inherent existence. Cut off from all pathways of speech, they are unborn, unproduced, unarisen, without name and without mark; truly non-existent, immeasurable, boundless, unhindered, unobstructed; they exist only through causes and conditions, and are spoken of only as arising from delusion. Constantly taking delight in contemplating such characteristics of phenomena—this is called the second sphere of intimacy of a Bodhisattva-Mahāsattva."

5.8

爾時世尊欲重宣此義，而說偈言：

At that time, the Bhagavat, wishing to proclaim this meaning once again, spoke in verse, saying:

5.9

「若有菩薩，於後惡世，無怖畏心，
欲說是經，應入行處，及親近處。
常離國王，及國王子、大臣官長，
兇險戲者，及旃陀羅、外道梵志。
亦不親近，增上慢人，貪著小乘、
三藏學者，破戒比丘，名字羅漢，
及比丘尼，好戲笑者，深著五欲，
求現滅度，諸優婆夷，皆勿親近。
若是人等，以好心來，到菩薩所，
為聞佛道。菩薩則以，無所畏心，
不懷悕望，而為說法。寡女處女，
及諸不男，皆勿親近，以為親厚。
亦莫親近，屠兒魁膾，畋獵漁捕，
為利殺害，販肉自活，衒賣女色，
如是之人，皆勿親近。兇險相撲，
種種嬉戲，諸婬女等，盡勿親近。
莫獨屏處，為女說法，若說法時，
無得戲笑。入里乞食，將一比丘，
若無比丘，一心念佛。是則名為，
行處近處，以此二處，能安樂說。
又復不行，上中下法，有為無為，
實不實法，亦不分別，是男是女。
不得諸法，不知不見，是則名為，
菩薩行處。一切諸法，空無所有，
無有常住，亦無起滅，是名智者，
所親近處。顛倒分別，諸法有無，
是實非實，是生非生。在於閑處，
修攝其心，安住不動，如須彌山。
觀一切法，皆無所有，猶如虛空，
無有堅固。不生不出，不動不退，
常住一相，是名近處。若有比丘，
於我滅後，入是行處、及親近處，
說斯經時，無有怯弱。菩薩有時，
入於靜室，以正憶念，隨義觀法。
從禪定起，為諸國王、王子臣民、
婆羅門等，開化演暢，說斯經典，
其心安隱，無有怯弱。文殊師利！
是名菩薩，安住初法，能於後世，
說法華經。

"If there is a Bodhisattva who, in the future evil age,
with a fearless mind wishes to preach this sūtra,
he should enter the sphere of action and the sphere of intimacy.
He should always stay away from kings, princes of the state,
great ministers, and officials,
those engaged in perilous entertainments, caṇḍālas, and non-Buddhist brahmacārins.
Nor should he associate closely with those of excessive pride,
those attached to the Hīnayāna, scholars of the Tripiṭaka,
precept-breaking bhikṣus, nominal arhats,
bhikṣuṇīs fond of playful laughter,
those deeply attached to the five desires,
or upāsikās who seek immediate extinction—
with none of them should he be intimate.
If such persons, with good intent,
come to the Bodhisattva's dwelling to hear the Buddha-path,
then the Bodhisattva, with a fearless mind
and harboring no expectations, preaches the Dharma for them.
Widows, virgins, and all unmanly persons—
he should not associate with any of them in intimacy.
Nor should he associate closely with butchers, slaughterers,
those who hunt and fish, those who kill for profit,
those who make a living by selling meat, or those who traffic in women's charms—
with such people as these, he should not associate closely.
Dangerous wrestling, various amusements, and courtesans—
he should entirely avoid associating closely with them.
He should not preach the Dharma to women alone in a screened place;
when preaching the Dharma, he must not jest or laugh.
When entering a village to beg for food, he should take a bhikṣu along;
if there is no bhikṣu, he should focus his mind single-pointedly on the Buddha.
These are called the sphere of action and the sphere of intimacy;
by means of these two spheres, one can preach in comfort and ease.
Furthermore, he does not course in superior, middling, or inferior phenomena,
in conditioned or unconditioned, real or unreal phenomena;
nor does he discriminate between male and female.
Not apprehending phenomena, neither knowing nor seeing—
this is called the Bodhisattva's sphere of action.
All phenomena are empty and non-existent,
lacking permanence and also without arising or cessation;
this is called the sphere of intimacy for the wise.
In perversion, they discriminate whether phenomena exist or do not exist,
whether they are real or unreal, whether they are born or unborn.
Dwelling in a secluded place, he trains and restrains his mind,
dwelling calm and unmoving, like Mount Sumeru.
He contemplates all phenomena as entirely non-existent,
just like empty space, without any solidity.
Unborn and unproduced, immovable and non-regressing,
constantly abiding in the single mark—this is called the sphere of intimacy.
If there is a bhikṣu who, after my parinirvāṇa,
enters this sphere of action and sphere of intimacy,
when preaching this sūtra, he will be free from cowardice.
At times, the Bodhisattva enters a quiet room,
and with correct mindfulness contemplates phenomena according to their meaning.
Arising from samādhi, for the sake of kings, princes,
ministers, citizens, and brāhmaṇas,
he unfolds, transforms, and expounds this classic,
and his mind will be at ease, without any timidity.
Mañjuśrī! This is called the Bodhisattva's abiding in the first practice,
by which he is able, in future ages, to preach the Saddharmapuṇḍarīkasūtra.

5.10

「又，文殊師利！如來滅後，於末法中欲說是經，應住安樂行。若口宣說、若讀經時，不樂說人及經典過。亦不輕慢諸餘法師，不說他人好惡、長短。於聲聞人，亦不稱名說其過惡，亦不稱名讚歎其美，又亦不生怨嫌之心。善修如是安樂心故，諸有聽者不逆其意，有所難問，不以小乘法答，但以大乘而為解說，令得一切種智。」

A bodhisattva should not Become intimately acquainted With widows, maidens, Or impotent men. Nor should he consort With slaughterers, butchers, hunters, Or fishermen who kill for profit. He should not consort With people such as those Who make a living From selling meat Or from pandering prostitutes. He should never become acquainted With dangerous wrestlers, Or the varieties of jugglers or courtesans.

He should not teach the Dharma To a woman alone in a quiet place. When he teaches the Dharma He should not joke or laugh. If he enters a village to beg for food He should be accompanied by a monk. If there is no monk he should Singlemindedly contemplate the Buddha. This is what is known as The sphere of the bodhisattva practice And the sphere of relationships. Within these two spheres He can teach at ease. He should not practice The superior, mediocre, or inferior teachings, The conditioned and the unconditioned, Or the teaching of the real and the unreal. Nor should he discriminate Between men and women. He should not acquire, comprehend, Or perceive any phenomenon. This is what is known As the sphere of the Bodhisattva practice. All dharmas are empty and without substance, Impermanent, without origination or cessation. This is known as the sphere Of the relationships of the wise. Through the error of discrimination One sees all existent things As existing or nonexisting, Real or unreal, Produced or unproduced. Being in a quiet place, the bodhisattva Carries out practices to control his mind

And remains as firm and unmoved

As Mount Sumeru.

He should regard all dharmas

As being without substance,

Like empty space

Which has no firmness.

All dharmas are neither produced

Nor do they emerge;

They are immovable, nonreturning,

And always remain in their single character.

This is known as the sphere of relationships.

Any monk after my parinirvāṇa

Who enters the sphere of practice

And the sphere of relationships

Will not be disheartened

When he teaches this sutra.

A bodhisattva, at proper times,

Should enter a quiet chamber

And contemplate all dharmas

With correct thoughts,

According to the meaning.

Arising from meditation he should reveal

And expound this sutra

To kings, princes, ministers, and brahmans.

Then his mind will be at ease and unafraid.

O Mañjuśrī!

This is the bodhisattva

Who firmly abides in the Dharma from the beginning

And in the world to come will be able

To teach the Lotus Sutra.

“Furthermore, O Mañjuśrī, after the Tathāgata’s parinirvāṇa, anyone who wants to teach this sutra in the Age of the Decadent Dharma should

"Furthermore, Mañjuśrī! After the Tathāgata's extinction, in the Latter Age of the Dharma, if one wishes to preach this sūtra, one should abide in the easeful practice. When proclaiming it orally or reading the sūtra, one must not take pleasure in speaking of the faults of people or scriptures. Nor should one despise or treat with contempt other dharmabhāṇakas, or speak of others' good and bad qualities, strengths and weaknesses. Regarding śrāvakas, one should not mention them by name to speak of their errors and vices, nor mention them by name to praise their excellence, nor harbor resentment or enmity toward them. Because one skillfully cultivates such an easeful mind, listeners will not go against one's intent; if there are difficult questions, one does not answer with Hīnayāna teachings, but explains solely by means of the Mahāyāna, causing them to attain the knowledge of all modes."

5.11

爾時世尊欲重宣此義，而說偈言：

abide in ease of practice. When he expounds or recites this sutra he should not take pleasure in talking about the faults of people or of the sutra. Nor

should he slander other expounders of the Dharma or talk of the good and bad, strong and weak points of others.

“As for the śrāvakas, a bodhisattva should not name them and point out their faults, nor name them and praise their virtues. Moreover, he should not feel any hatred; because if he skillfully practices ease of mind in this way, those who listen to him will not oppose his intentions. If he is asked difficult questions, he should not answer using the teaching of the inferior vehicle. He should take his explanation only from the Mahayana, which will enable them to attain omniscience.”

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

The bodhisattva should always willingly

Teach the Dharma at ease,

Establishing his seat in a pure place.

He should anoint his body with oil

To cleanse himself of dirt,

And put on new, clean clothing.

Both his outer garments and undergarments being pure,

Sitting comfortably on the Dharma seat,

He should teach according to the questions.

If there are any monks, nuns, laymen, and laywomen,

Or kings, princes, subjects, officials, and commoners,

Using subtle ideas he should teach them

With a composed countenance.

If they have difficult questions

He should answer in accordance with the meaning,

Expounding and illuminating it

With various explanations and illustrations.

Through these skillful means

He should awaken the thought of

Enlightenment in them all,

Gradually benefiting them,

And causing them to enter the buddha path.

Ridding them of idle minds

And lazy thoughts, As well as anxieties, He should compassionately Teach the Dharma. He should continuously expound The teaching of the highest path Both day and night, using various explanations And incalculable illustrations. Revealing this to sentient beings He will cause them all to rejoice. He should not expect to receive any clothing, Bedding, food and drink, or medicine. He should only singlemindedly think Of teaching the Dharma, Gain mastery of the buddha path, And enable sentient beings also to attain it. It is exactly this kind of offering That brings great benefit and ease. After my parinirvāṇa if there is any monk Who is able to explain the Lotus Sutra, His mind will be free from the obstructions of Jealousy, anger, and anxiety. He will also be without sorrows And no one will slander him. He will not be afraid of being Attacked with swords and sticks; And he will not be expelled from the sangha, Because he abides in perseverance. The wise skillfully compose Their minds in this way And can abide in ease, As I have described above.

At that time, the Bhagavat, wishing to proclaim this meaning once again, spoke in verse, saying:

5.12

「菩薩常樂，安隱說法，於清淨地，
而施床座。以油塗身，澡浴塵穢，
著新淨衣，內外俱淨，安處法座，
隨問為說。若有比丘，及比丘尼，
諸優婆塞，及優婆夷，國王王子、
群臣士民，以微妙義，和顏為說。
若有難問，隨義而答，因緣譬喻，
敷演分別。以是方便，皆使發心，
漸漸增益，入於佛道。除嬾惰意，
及懈怠想，離諸憂惱，慈心說法。
晝夜常說，無上道教，以諸因緣、
無量譬喻，開示眾生，咸令歡喜。
衣服臥具，飲食醫藥，而於其中，
無所悕望。但一心念，說法因緣，
願成佛道，令眾亦爾。是則大利，
安樂供養。我滅度後，若有比丘，
能演說斯，妙法華經。心無嫉恚，
諸惱障礙，亦無憂愁，及罵詈者，
又無怖畏　加刀杖等，亦無擯出，
安住忍故。智者如是，善修其心，
能住安樂，如我上說。其人功德，
千萬億劫，算數譬喻，說不能盡。

"The Bodhisattva always delights in preaching the Dharma at ease;
he sets up a seat in a clean and pure place.
Anointing his body with oil, washing away dirt and defilement,
he puts on new, clean clothes, pure both inside and out,
and resting serenely on the Dharma seat, expounds according to questions.
If there are bhikṣus and bhikṣuṇīs,
upāsakas and upāsikās,
kings, princes, ministers, and citizens,
with a serene countenance he expounds the subtle and wonderful meaning for them.
If there are difficult questions, he answers in accordance with the meaning,
elaborating and distinguishing with causes, conditions, and parables.
Through these upāyas, he causes them all to generate the aspiration,
gradually increasing it until they enter the Buddha-path.
Eliminating thoughts of laziness and conceptions of negligence,
he frees himself from grief and distress, preaching the Dharma with a compassionate heart.
Day and night he constantly preaches the teaching of the unexcelled path,
using various causes and conditions and boundless parables
to instruct living beings and cause them all to rejoice.
In terms of clothing, bedding, food, drink, and medicines,
he harbors no desires toward them.
He simply concentrates single-mindedly on the causes and conditions for preaching the Dharma,
wishing to accomplish the Buddha-path and lead the multitude to do the same.
This is the great benefit, the easeful offering.
After my parinirvāṇa, if there is a bhikṣu
who can expound this Saddharmapuṇḍarīkasūtra,
his mind will be free of jealousy and anger,
all afflictions and hindrances, and also free from sorrow and reviling;
he will also have no fear of being attacked with swords or staves,
nor will he be expelled, because he abides in forbearance.
The wise person who skillfully cultivates his mind like this
can abide at ease, as I have spoken above.
That person's merit, throughout thousands of tens of millions of kalpas,
cannot be exhausted even by calculation and parables.

5.13

「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，受持、讀誦斯經典者，無懷嫉妬諂誑之心，亦勿輕罵學佛道者，求其長短。若比丘、比丘尼、優婆塞、優婆夷，求聲聞者、求辟支佛者、求菩薩道者，無得惱之，令其疑悔，語其人言：『汝等去道甚遠，終不能得一切種智。所以者何？汝是放逸之人，於道懈怠故。』又亦不應戲論諸法，有所諍競。當於一切眾生起大悲想，於諸如來起慈父想，於諸菩薩起大師想，於十方諸大菩薩，常應深心恭敬禮拜。於一切眾生，平等說法，以順法故，不多不少，乃至深愛法者，亦不為多說。」

One would not be able to fully Describe the qualities of such a person Through calculations and illustrations,

Though they lasted for

Thousands of myriads of koṭis of kalpas.

“Furthermore, O Mañjuśrī, in the future when the Dharma becomes extinct, any bodhisattva mahāsattva who preserves and recites this sutra will not feel jealous or be deceitful, nor will he insult those who study the buddha path by pointing out their good qualities or their deficiencies.

“If there are any monks, nuns, laymen, and laywomen who are seeking the śrāvaka vehicle, the pratyekabuddha vehicle, or the bodhisattva path, a bodhisattva will not worry them, causing them to have doubts by saying:

You are very far away from the path and will never be able to attain

omniscience. Why is this? Because you are negligent and idle in the

path.

“Moreover, a bodhisattva also should not devise hollow sophistries concerning the teachings and argue about them. In him the thought of great compassion for all sentient beings should awaken, together with the thought that all Tathāgatas are compassionate fathers and that all bodhisattvas are great teachers. He should always deeply respect and pay homage to all of the great bodhisattvas in the ten directions. He should teach the Dharma equally to all sentient beings in accordance with the Dharma, explaining neither too much nor too little. Nor should he teach too much even to those who are deeply enthusiastic about hearing the Dharma.

“O Mañjuśrī! In the future world, when the Dharma is to be extinguished, this bodhisattva mahāsattva, having perfected the third sphere of ease in practice, will not be perplexed when he teaches this Dharma. He will become acquainted with good fellow students who will recite this sutra together. He will also acquire a great following who come to hear his teaching, preserve it after hearing it, recite it after preserving it, teach it after reciting it, copy it after teaching it, and enable others to copy, respect, honor, praise, and pay homage to the [Lotus] Sutra.”

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

If anyone wants to teach this sutra,

He should get rid of jealousy, anger,

Pride, flattery, deceitfulness, and falsity.

He should always practice honest conduct.

He should not slander others

Or make up fallacies about the Dharma.

Nor should he cause others to be doubtful by saying:

You will not become a buddha.

This heir of the Buddha who teaches the Dharma

Should always be gentle, patient,

And compassionate to all.

He should never have lazy thoughts.

He should respect the great bodhisattvas

In the ten directions who practice the path

Out of their compassion for sentient beings,

And think that they are his great teachers.

He should think that all the Buddha

Bhagavats are the most excellent fathers.

"Furthermore, Mañjuśrī! When the Bodhisattva-Mahāsattva upholds, reads, and recites this scripture in the future Latter Age when the Dharma is about to be extinguished, he must harbor no jealousy, flattery, or deceit in his heart, nor should he lightly revile those who train in the Buddha-path or seek out their shortcomings. If there are bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās who seek the śrāvaka path, seek the pratyekabuddha path, or seek the Bodhisattva path, he must not torment them or cause them to have doubts and regrets, telling them: 'You are all very far from the path; you will never attain the knowledge of all modes. Why? Because you are dissolute people, negligent regarding the path.' Furthermore, he should not engage in frivolous arguments (prapañca) concerning phenomena or contend over them. He should give rise to the perception of great compassion toward all sentient beings, give rise to the perception of a loving father toward all Tathāgatas, and give rise to the perception of a great master toward all Bodhisattvas; he should always pay deep, sincere reverence and worship to all the great Bodhisattvas of the ten directions. He should preach the Dharma equally to all sentient beings; because it accords with the Dharma, neither too much nor too little, even for those who deeply love the Dharma, he does not preach excessively."

5.14

「文殊師利！是菩薩摩訶薩，於後末世法欲滅時，有成就是第三安樂行者，說是法時，無能惱亂，得好同學共讀誦是經，亦得大眾而來聽受，聽已能持，持已能誦，誦已能說，說已能書、若使人書，供養經卷，恭敬、尊重、讚歎。」

"Mañjuśrī! If this Bodhisattva-Mahāsattva, in the future Latter Age when the Dharma is about to be extinguished, accomplishes this third easeful practice, when preaching this Dharma, none will be able to disrupt or vex him; he will obtain good fellow students to read and recite this sūtra together with him, and he will also attract a great multitude who come to listen and receive it. Having heard it, they will be able to uphold it; having upheld it, they will be able to recite it; having recited it, they will be able to expound it; having expounded it, they will be able to write it down or have others write it down, making offerings to the scripture scrolls, revering, honoring, and praising them."

5.15

爾時世尊欲重宣此義，而說偈言：

At that time, the Bhagavat, wishing to proclaim this meaning once again, spoke in verse, saying:

5.16

「若欲說是經，當捨嫉恚慢、
諂誑邪偽心，常修質直行。
不輕蔑於人，亦不戲論法，
不令他疑悔，云汝不得佛。
是佛子說法，常柔和能忍，
慈悲於一切，不生懈怠心。
十方大菩薩，愍眾故行道，
應生恭敬心，是則我大師。
於諸佛世尊，生無上父想，
破於憍慢心，說法無障礙。
第三法如是，智者應守護，
一心安樂行，無量眾所敬。

"If one wishes to preach this sūtra, one should abandon jealousy, anger, pride,
deceitful, fraudulent, and crooked minds, and always cultivate straightforward conduct.
One must not disdain others, nor engage in frivolous debates on phenomena,
nor cause others to doubt and regret, saying, 'You will not attain buddhahood.'
When this son of the Buddha preaches the Dharma, he is always gentle, patient,
compassionate toward all, and does not give rise to negligence.
Toward the great Bodhisattvas of the ten directions who practice the path out of pity for the multitude,
one should give rise to a reverent mind: 'They are my great teachers.'
Toward all the Buddhas, the Bhagavats, one gives rise to the conception of the unexcelled father;
crushing arrogant pride, one preaches the Dharma without obstacle.
The third practice is like this; the wise person should safeguard it,
single-mindedly practicing with ease, revered by immeasurable multitudes.

5.17

「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，有持是法華經者，於在家、出家人中生大慈心，於非菩薩人中生大悲心，應作是念：『如是之人，則為大失。如來方便隨宜說法，不聞不知不覺、不問不信不解，其人雖不問不信不解是經，我得阿耨多羅三藐三菩提時，隨在何地，以神通力、智慧力引之，令得住是法中。』文殊師利！是菩薩摩訶薩，於如來滅後、有成就此第四法者，說是法時，無有過失，常為比丘、比丘尼、優婆塞、優婆夷、國王、王子、大臣、人民、婆羅門、居士等，供養恭敬、尊重讚歎。虛空諸天，為聽法故亦常隨侍。若在聚落、城邑、空閑林中，有人來欲難問者，諸天晝夜常為法故而衛護之，能令聽者皆得歡喜。所以者何？此經是一切過去、未來、現在諸佛神力所護故。文殊師利！是法華經，於無量國中，乃至名字不可得聞，何況得見受持讀誦？」

Destroying arrogance, he should teach

The Dharma without obstructions.

The third sphere of the teaching

Of ease in practice is like this.

The wise should preserve it.

Those who practice wholeheartedly and at ease

Will be honored by innumerable sentient beings.

“Furthermore, O Mañjuśrī, in the future world when the Dharma is to be extinguished, any bodhisattva mahāsattva who preserves this Lotus Sutra will awaken the thought of great kindness toward lay Buddhists and renunciants and also awaken the thought of great compassion toward non-bodhisattvas. He should think:

People like these have really missed the Tathāgata’s teaching of the

Dharma according to their capacities through skillful means. They do

not hear, know, or realize it. They do not ask, believe, or understand.

Those people do not even ask questions about this sutra, believe it, or

understand it. When I attain highest, complete enlightenment, wherever

I am, I will lead them and enable them to abide in this teaching through

my transcendent powers and power of wisdom.

“O Mañjuśrī! After the Tathāgata’s parinirvāṇa, this bodhisattva

mahāsattva, who has perfected the fourth sphere of the teaching of ease in

practice, will be faultless when he teaches this Dharma. He will always be

paid homage to, respected, honored, and praised by monks, nuns, laymen,

laywomen, kings, princes, ministers, commoners, brahmans, and house-

holders. The devas in the sky will always accompany him in order to hear

the Dharma. If he is in a village, city, secluded spot, or forest and the peo-

ple want to come and ask difficult questions, the devas will protect him both

day and night, always for the sake of the Dharma, and he will cause all of

those who listen to him to rejoice. Why is this? Because this sutra is pre-

served through the transcendent powers of all the buddhas of the past, pres-

ent, and future.

“O Mañjuśrī! Even the title of this Lotus Sutra cannot be heard in incal-

culable lands. How much more is it unable to be seen, accepted, preserved,

and recited!

“O Mañjuśrī! Suppose a very powerful noble emperor wanted to sub-

due other countries with his might, but the lesser kings would not obey his

command. In such a case the noble emperor gathers an army together to over-

come them. He recognizes the soldiers who have committed brave deeds in

war and, greatly rejoicing, he bestows boons according to their merit, such

as estates, villages, cities, garments, ornaments, various treasures, gold, sil-

ver, lapis lazuli, mother-of-pearl, agate, coral, amber, elephants, horses, char-

iots, servants, and subjects, but he never gives them the precious jewel in

his topknot. Why is this? Because only the noble emperor has this precious

jewel in his topknot. If the emperor gives it away his attendants would cer-

tainly be very surprised and mistrustful.

"Furthermore, Mañjuśrī, in the later, final era when the Dharma is about to perish, if there is a bodhisattva mahāsattva who upholds this Lotus Sūtra, they should give rise to a mind of great loving-kindness toward householders and renunciants, and give rise to a mind of great compassion toward those who are not bodhisattvas, thinking: 'Such people suffer a great loss. When the Tathāgata employs upāya to teach the Dharma according to what is fitting, they do not hear, do not know, do not perceive, do not inquire, do not believe, and do not understand. Although these people do not inquire into, believe in, or understand this sūtra, when I attain anuttarā samyaksambodhi, wherever they may be, I will guide them with the power of spiritual penetrations and the power of wisdom, causing them to dwell within this Dharma.' Mañjuśrī, after the Tathāgata's extinction, if there is a bodhisattva mahāsattva who fulfills this fourth dharma, when they teach this Dharma they will be free from fault, and will always be offered gifts, respected, honored, and praised by bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, kings, princes, ministers, common people, brāhmaṇas, householders, and the like. The gods in the sky, in order to listen to the Dharma, will also constantly accompany and serve them. If they are in a village, a town, or a secluded forest, and someone comes wishing to pose difficult questions, the gods will day and night constantly guard and protect them for the sake of the Dharma, and will be able to cause all the listeners to rejoice. Why is this? Because this sūtra is protected by the spiritual powers of all the buddhas of the past, future, and present. Mañjuśrī, in immeasurable lands, one cannot hear even the name of this Lotus Sūtra, how much less could one see, receive, uphold, read, and recite it?"

5.18

「文殊師利！譬如強力轉輪聖王，欲以威勢降伏諸國，而諸小王不順其命，時轉輪王起種種兵而往討罰。王見兵眾戰有功者，即大歡喜，隨功賞賜，或與田宅、聚落、城邑；或與衣服、嚴身之具；或與種種珍寶：金、銀、琉璃、車𤦲、馬腦、珊瑚、虎珀，象馬車乘，奴婢人民。唯髻中明珠，不以與之。所以者何？獨王頂上有此一珠，若以與之，王諸眷屬必大驚怪。

"Mañjuśrī, it is like a powerful wheel-turning sage king who wishes to subdue other countries with his majesty and power, but the lesser kings do not obey his commands; the wheel-turning king then raises various armies and goes to punish them. Seeing that those among the troops have achieved merit in battle, the king is greatly rejoiced and confers rewards according to their merit: he may give them fields and houses, villages, and towns; or give them clothing and body ornaments; or give them various precious treasures—gold, silver, lapis lazuli, mother-of-pearl, agate, coral, amber—elephants, horses, carriages, male and female slaves, and people. Only the bright pearl in his topknot he does not give them. Why is this? It is because this single pearl is only upon the king's crown; if he were to give it away, the king's attendants would surely be greatly astonished and alarmed.

5.19

「文殊師利！如來亦復如是，以禪定智慧力得法國土，王於三界，而諸魔王不肯順伏。如來賢聖諸將與之共戰，其有功者，心亦歡喜，於四眾中為說諸經，令其心悅，賜以禪定、解脫、無漏根力、諸法之財，又復賜與涅槃之城，言得滅度，引導其心，令皆歡喜，而不為說是法華經。

“O Mañjuśrī! The Tathāgata is exactly like this. He has attained the land

of the Dharma through his powers of concentration and wisdom. Thus he

has become the king of the triple world. Since the māra kings will not obey

him, the wise and noble generals of the Tathāgata come to do battle with

them. The Tathāgata rejoices at the meritorious ones and teaches various

sutras to the fourfold assembly, gladdening them. He bestows upon them the

property of all the teachings about concentrations, liberations, faculties without corruption, and powers. He also bestows upon them the city of nirvana. Saying that they have attained nirvana, he leads their minds onward and gladdens them all. And yet he does not teach them the Lotus Sutra.

“O Mañjuśrī! It is just as if the noble emperor finally gives the jewel that has been long concealed in his topknot. Although he perceived the great merit of those soldiers and was deeply pleased, he did not rashly give them the marvelous jewel. The Tathāgata is also exactly like this. Since he is the great King of the Dharma in the triple world he inspires all the sentient beings through the Dharma. When he sees the wise and noble soldiers who have done battle with the māra of the five aggregates, the māra of desires, and the māra of death, who have great merit in battle, and have extinguished the three poisons, left the triple world, and broken out of Māra’s net, he then rejoices greatly. He now teaches the Lotus Sutra, which is treated with hostility by the entire world and is difficult to believe in, and which he has never taught before, and enables sentient beings to attain omniscience.

“O Mañjuśrī! This Lotus Sutra is the ultimate teaching of all the Tathāgatas, the most profound among all the teachings, and conferred at the very end. It was in the same way that the very powerful and noble emperor gave the jewel after having preserved it for a long time.

“O Mañjuśrī! This Lotus Sutra is the secret treasure house of all the Buddha Tathāgatas, and the foremost among all the sutras. The Buddha has preserved it for a long time and he has not taught it indiscriminately. Now, for the first time he teaches it.”

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

Always practice patience

And be compassionate toward all,

Since only then can one expound

A sutra praised by the Buddha!

In the future those who preserve this sutra

Should be compassionate and kind toward

Lay Buddhists, renunciants, and non-bodhisattvas,

Saying:

Those who have not heard this sutra

Or who do not believe in it

Have consequently lost a great opportunity.

When I attain the buddha path

I will expound this teaching

Through various skillful means

And enable them to abide in it.

Suppose there was a powerful, noble emperor

Who bestows upon those soldiers meritorious in battle

Various gifts of elephants, horses, chariots, conveyances,

Ornaments, estates, villages, cities, garments,

Various treasures, servants, and wealth.

He gives these gifts with joy.

If there is anyone who has been brave

And has performed difficult deeds,

The noble emperor gives

The precious jewel in his topknot.

The Tathāgata is exactly like this.

He is the emperor of all the teachings.

Out of his great compassion,

And through his treasury of wisdom

And great power of patience,

He inspires the world according to the Dharma.

Seeing all the sentient beings suffering,

Seeking liberation

And doing battle with the māras,

He explains various teachings for the beings

And teaches various sutras

With his great skillful means.

Knowing that the sentient beings have

Finally attained the power to understand,

He teaches this Lotus Sutra only at the very end,

Just like the noble emperor

Who gave the jewel in his topknot.

This sutra is the utmost, Superior to all the sutras. I have constantly preserved it And have not revealed it indiscriminately. Now is the right time to teach it to you. After my parinirvāṇa Those seeking the buddha path, Who want to attain ease and expound this sutra, Should become familiar with these four spheres Of the teaching concerning ease in practice. Those who recite this sutra will always Be free from anxiety and illness, And will have a noble countenance. They will not be born into poverty, Lowliness or ugliness. Sentient beings will want to meet them Just as they long to meet a wise seer, And all of the devaputras will serve them. Sticks and swords cannot hurt them, And poison cannot harm them. If people slander them Those slanderers’ mouths will be sealed up. They will travel fearlessly Like a lion king, and The light of their wisdom Will illuminate just like the sun. If they dream they see only subtle things. They see the Tathāgatas seated on lion seats, Teaching the Dharma to the assembly Of monks surrounding them. They see nāgas and asuras, As numerous as the sands of the Ganges River, Honoring the Tathāgatas With their palms pressed together. Revealing themselves,

They teach the Dharma to these beings.

They also see the buddhas, with golden bodies,

Emitting immeasurable rays of light

Which illuminate universally,

And expounding various teachings

With beautiful voices like Brahma’s.

To the fourfold assembly

The Buddha teaches the highest Dharma.

Revealing themselves among them,

They praise the Buddha

With palms pressed together.

Hearing the Dharma they rejoice

And pay homage to the Buddha.

They attain the power of recollection

And achieve the wisdom of nonretrogression.

The Buddha, knowing their minds,

And that they have deeply entered the buddha path,

Gives them a prediction of the highest,

"Mañjuśrī, the Tathāgata is also like this. By the power of dhyāna-concentration and wisdom, he attains the Dharma realm and reigns over the three realms, yet the māra kings refuse to submit. The wise and holy generals of the Tathāgata fight together against them. When they achieve merit, his heart is also rejoiced: among the four assemblies he expounds various sūtras for them, gladdening their hearts; he grants them the Dharma wealth of dhyāna-concentration, liberation, the undefiled faculties and powers; and he furthermore grants them the city of nirvāṇa, declaring that they have attained extinction, guiding their minds and causing them all to rejoice—yet he does not expound this Lotus Sūtra for them.

5.20

「文殊師利！如轉輪王，見諸兵眾有大功者，心甚歡喜，以此難信之珠，久在髻中不妄與人，而今與之。如來亦復如是，於三界中為大法王，以法教化一切眾生。見賢聖軍，與五陰魔、煩惱魔、死魔共戰，有大功勳，滅三毒，出三界，破魔網，爾時如來亦大歡喜。此法華經，能令眾生至一切智，一切世間多怨難信，先所未說而今說之。文殊師利！此法華經，是諸如來第一之說，於諸說中最為甚深，末後賜與，如彼強力之王久護明珠，今乃與之。文殊師利！此法華經，諸佛如來祕密之藏，於諸經中最在其上，長夜守護不妄宣說，始於今日乃與汝等而敷演之。」

"Mañjuśrī, just as the wheel-turning king, seeing those among his troops who have achieved great merit, is exceedingly rejoiced, and now gives them this hard-to-believe pearl that had long been kept in his topknot and not recklessly given to anyone, the Tathāgata is also like this: he is the Great Dharma King in the three realms, teaching and transforming all sentient beings through the Dharma. Seeing the army of the wise and holy, fighting against the māra of the five skandhas, the māra of defilements, and the māra of death, achieving great merit, extinguishing the three poisons, escaping the three realms, and breaking the nets of Māra, the Tathāgata is then also greatly rejoiced. This Lotus Sūtra can lead sentient beings to all-knowledge, yet all the world has much resentment against it and finds it hard to believe; what has never been preached before, he now preaches. Mañjuśrī, this Lotus Sūtra is the foremost teaching of the Tathāgatas, the most profound among all teachings, bestowed only at the very end—just as that powerful king, having long guarded the bright pearl, now finally bestows it. Mañjuśrī, this Lotus Sūtra is the secret storehouse of the Buddhas, the Tathāgatas, supreme among all sūtras; guarded throughout the long night and not recklessly proclaimed, only today do I expound it for you all."

5.21

爾時世尊欲重宣此義，而說偈言：

The Bhagavat, wishing to proclaim this meaning once more, spoke verses, saying:

5.22

「常行忍辱，哀愍一切，乃能演說，
佛所讚經。後末世時，持此經者，
於家出家，及非菩薩，應生慈悲，
斯等不聞，不信是經，則為大失。
我得佛道，以諸方便，為說此法，
令住其中。譬如強力，轉輪之王，
兵戰有功，賞賜諸物，象馬車乘，
嚴身之具，及諸田宅，聚落城邑，
或與衣服，種種珍寶，奴婢財物，
歡喜賜與。如有勇健，能為難事，
王解髻中，明珠賜之。如來亦爾，
為諸法王，忍辱大力，智慧寶藏，
以大慈悲，如法化世。見一切人、
受諸苦惱，欲求解脫，與諸魔戰。
為是眾生，說種種法，以大方便，
說此諸經。既知眾生，得其力已，
末後乃為，說是法華。如王解髻，
明珠與之。此經為尊，眾經中上，
我常守護，不妄開示，今正是時，
為汝等說。我滅度後，求佛道者，
欲得安隱，演說斯經，應當親近，
如是四法。讀是經者，常無憂惱，
又無病痛，顏色鮮白，不生貧窮、
卑賤醜陋。眾生樂見，如慕賢聖，
天諸童子，以為給使。刀杖不加，
毒不能害，若人惡罵，口則閉塞。
遊行無畏，如師子王，智慧光明，
如日之照。若於夢中，但見妙事。
見諸如來，坐師子座，諸比丘眾、
圍繞說法。又見龍神、阿修羅等，
數如恒沙，恭敬合掌，自見其身，
而為說法。又見諸佛，身相金色，
放無量光，照於一切，以梵音聲，
演說諸法。佛為四眾，說無上法，
見身處中，合掌讚佛，聞法歡喜，
而為供養，得陀羅尼，證不退智。
佛知其心，深入佛道，即為授記，
成最正覺：『汝善男子！當於來世，
得無量智，佛之大道。國土嚴淨，
廣大無比；亦有四眾，合掌聽法。』
又見自身，在山林中，修習善法，
證諸實相，深入禪定，見十方佛。
諸佛身金色，百福相莊嚴，
聞法為人說，常有是好夢。
又夢作國王，捨宮殿眷屬，
及上妙五欲，行詣於道場。
在菩提樹下，而處師子座，
求道過七日，得諸佛之智。
成無上道已，起而轉法輪，
為四眾說法，經千萬億劫，
說無漏妙法，度無量眾生。
後當入涅槃，如烟盡燈滅。
若後惡世中，說是第一法，
是人得大利，如上諸功德。」

"Constantly practicing forbearance, pitying all beings,
One is then able to expound the sūtra praised by the Buddha.
In the later, final era, one who upholds this sūtra
Toward those at home, those who have left home, and those who are not bodhisattvas,
Should generate loving-kindness and compassion.
If these people do not hear and do not believe in this sūtra,
It is a great loss for them.
When I attain the Buddha's Path, through various upāyas
I will teach this Dharma for them, causing them to dwell within it.
Just as a powerful wheel-turning king,
When his soldiers achieve merit in battle, rewards them with various things:
Elephants, horses, carriages, and ornaments for decorating the body,
As well as fields, houses, villages, and towns;
Or he gives clothing, various precious treasures,
Slaves, and material wealth, joyfully bestowing them.
If there is a brave and valiant one able to accomplish a difficult task,
The king unbinds the bright pearl from his topknot and confers it upon him.
The Tathāgata is also like this: he is the King of all Dharmas,
Possessing the great power of forbearance and the jewel treasury of wisdom,
With great loving-kindness and compassion transforming the world in accordance with the Dharma.
Seeing all people suffering various afflictions,
Seeking liberation and fighting against the māras,
He expounds various teachings for these sentient beings,
With great upāya preaching these sūtras.
Having known that sentient beings have already attained their strength,
Only at the very end does he preach this Lotus for them—
Just as the king unbinds his topknot and gives them the bright pearl.
This sūtra is honored, supreme among all sūtras;
I have constantly guarded it and not recklessly revealed it.
Now is precisely the time to expound it for you all.
After my extinction, those who seek the Buddha's Path
And wish to dwell in tranquility while expounding this sūtra
Should draw close to these four dharmas.
Those who read this sūtra will always be free from grief and distress,
And will also be free from illness and pain; their complexion will be fresh and fair;
They will not be born into poverty, lowliness, or ugliness.
Sentient beings will delight in seeing them, longing for them as for a sage,
And heavenly youths will serve as their attendants.
Swords and staves will not strike them, poison will not harm them;
If someone curses them with malice, that person's mouth will be closed.
They will travel without fear, like the lion king;
The radiance of their wisdom will be like the shining of the sun.
If they dream, they will see only wondrous things:
They will see the Tathāgatas seated upon lion thrones,
Surrounded by the bhikṣu assemblies as they preach the Dharma.
They will also see dragons, spirits, asuras, and the like,
In numbers like the sands of the Ganges, reverently joining their palms;
They will see their own bodies preaching the Dharma for them.
They will also see the buddhas, their bodies golden in appearance,
Emitting immeasurable light that shines upon everything,
Expounding the various dharmas with the voice of Brahmā.
The Buddha expounds the unsurpassed Dharma for the four assemblies;
They see their own bodies standing among them, joining palms in praise of the Buddha,
Hearing the Dharma with joy and making offerings,
Attaining dhāraṇī and realizing the non-retrogressing wisdom.
The Buddha, knowing their hearts have deeply entered the Buddha's Path,
Immediately confers upon them the vyākaraṇa to achieve supreme right awakening:
'You, kulaputra, in a future age shall attain
Immeasurable wisdom, the Great Path of the Buddhas.
Your land will be adorned and pure, incomparably vast;
There will also be the four assemblies listening to the Dharma with joined palms.'
They will also see their own bodies in the mountain forests, cultivating wholesome dharmas,
Realizing the true mark of all phenomena, entering deeply into dhyāna-concentration, and seeing the buddhas of the ten directions.
The bodies of the buddhas are golden, adorned with the marks of a hundred merits;
Hearing the Dharma, they preach it for others—they will constantly have such auspicious dreams.
They will also dream that they become kings, abandoning palaces, attendants,
And the superior, wondrous five desires, proceeding to the site of awakening.
Beneath the bodhi tree, seated upon the lion throne,
Seeking the Path for seven days, they attain the wisdom of the buddhas.
Having accomplished the unsurpassed Path, they arise and turn the dharmacakra,
Expounding the Dharma for the four assemblies throughout thousands of myriads of koṭis of kalpas,
Preaching the undefiled saddharma and delivering immeasurable sentient beings.
Afterward they will enter nirvāṇa, like smoke exhausting and a lamp going out.
If in the evil age to come one expounds this foremost Dharma,
That person will attain great benefit, such merits as described above."

5.23

妙法蓮華經從地踊出品第十五

Complete enlightenment, saying:

O son of a virtuous family!

In the future you will attain immeasurable

Wisdom and the great path of the Buddha.

Your land will be pure and vast,

Beyond all comparison.

The fourfold assembly will also be there

Listening to the Dharma with their palms

Pressed together.

They who recite this sutra also see themselves

In mountain forests, practicing excellent teachings,

Experiencing the real aspect,

Deeply entering into concentration,

And looking at the buddhas in the ten directions,

All of whom have golden bodies

Adorned with a hundred auspicious marks.

They will always have such pleasant dreams And, hearing the Dharma taught, They will teach it to others. They will also dream about becoming The king of a realm who abandons his palace And retinue, and the highly pleasing Desires of the five senses, Approaches the terrace of enlightenment, Sits on the lion seat under the bodhi tree, Attains the wisdom of all the buddhas After seeking the path for seven days, And who, arising, turns the wheel of the Dharma After having attained the highest path. They will teach the Dharma to the fourfold assembly For thousands of myriads of koṭis of kalpas. Explaining the true and incorruptible Dharma, They will save innumerable sentient beings. Later they will enter nirvana Just as smoke dies away When the flame of a candle is extinguished. If anyone in the troubled world to come Teaches this highest Dharma They will attain great benefits Like the merits mentioned above.

Bodhisattvas Emerging

from the Earth

At that time the bodhisattva mahāsattvas, who had arrived from other lands and whose number exceeded that of the sands of eight Ganges Rivers, stood up in the great assembly, bowed with their palms pressed together, and then spoke to the Buddha, saying: “O Bhagavat! If you give us permission to diligently strive to preserve, recite, copy and pay homage to this [Lotus] Sutra after the parinirvāṇa of the Buddha in this sahā world, then we will extensively teach it in this land.”

Then the Buddha addressed the assembly of bodhisattva mahāsattvas, saying: “Enough, O sons of a virtuous family! There is no need for you to preserve this sutra. Why is this? In my sahā world there are bodhisattva mahāsattvas, equal to the sands of sixty thousand Ganges Rivers in number; and each of these bodhisattvas, in turn, has a retinue equal to the sands of sixty thousand Ganges Rivers. After my parinirvāṇa they can preserve, recite, and extensively teach this sutra.”

When the Buddha said this all the lands of the great manifold cosmos

Chapter 15: Bodhisattvas Emerging from the Earth of the Saddharmapuṇḍarīkasūtra

5.24

爾時他方國土諸來菩薩摩訶薩，過八恒河沙數，於大眾中起立，合掌作禮而白佛言：「世尊！若聽我等，於佛滅後，在此娑婆世界，懃加精進，護持、讀誦、書寫、供養是經典者，當於此土而廣說之。」

At that time, the bodhisattva mahāsattvas who had come from other lands, exceeding the number of sands of eight Ganges Rivers, arose in the midst of the great assembly, joined their palms, bowed in homage, and said to the Buddha: "Bhagavat, if you permit us, after the Buddha's extinction, in this Sahā world we will diligently exert vigor to guard, uphold, read, recite, write, and make offerings to this sūtra, and we shall preach it broadly in this land."