妙法蓮華經 4
The Lotus Sutra 4
- Language
- English
4.5
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.
4.6
“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.
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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-
4.10
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!
4.12
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,
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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!”
4.20
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
4.24
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.
4.31
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.
4.44
“O Bhaiṣajyarāja, if there are erring people during a kalpa, those with
troubled thoughts who always disparage the Buddha in his presence, their
fault is nonetheless slight. Yet if there are those who disparage the laity or
ordained people who recite the Lotus Sutra even with a single evil word, their
fault is extremely grave.
“O Bhaiṣajyarāja! Know that those who recite this Lotus Sutra adorn
themselves with the adornments of a buddha. This means that they will carry
the Tathāgata on their shoulders and pay him homage wherever they go. They
should be respected, revered, honored, and praised wholeheartedly with palms
pressed together, through offerings of flowers, perfumes, necklaces, scented
powders, ointments, burning incense, canopies, flags, banners, clothing, deli-
cious food, music, and the best offerings that people can make. They should
have heavenly jewels scattered upon them and offered to them. Why is this?
Because these people joyfully expound the Dharma and those who hear it
even for an instant will fully attain highest, complete enlightenment.”
Thereupon the Bhagavat, wanting to elaborate upon the meaning of this
Those who want to abide in the buddha path And perfect the wisdom of the Self-generated One, Should always diligently pay homage To those who preserve the Lotus Sutra. Those who want to quickly attain omniscience Should hold to this sutra And pay homage to those who preserve it. Know that anyone who preserves the Lotus Sutra Is an ambassador of the Buddha Who feels compassion for sentient beings. Those who preserve the Lotus Sutra Were born here in this world, Withholding themselves from the Pure Land Out of their compassion for sentient beings. Know that such people are born Where and when they will. They are born in this troubled world To extensively expound the highest Dharma. Such expounders of the Dharma should be revered With offerings of divine flowers, perfumes, Heavenly jeweled clothing, and exquisite celestial jewels. Those who preserve this sutra In the troubled world after my parinirvāṇa, Should be paid homage with palms pressed together Just as one pays homage to the Bhagavat. These heirs of the buddhas should be revered With delicious food, various delicacies, And a variety of clothing, in the hope of hearing The teaching even for an instant. If in the future there is anyone Who preserves this sutra,
4.47
I will dispatch him to the world of humans To carry out the Tathāgata’s task. If throughout one entire kalpa There is anyone with erring thoughts
Who always disparages the Buddha
With an angry countenance, the consequences of
His grave errors will be incalculable.
If there is anyone who speaks
A hostile word even for an instant
About those who recite and preserve this Lotus Sutra,
His fault will be even greater.
If throughout one entire kalpa
There are people seeking for the buddha path
Who praise the Buddha in my presence
With incalculable numbers of verses
And with palms pressed together,
The merits they attain will be immeasurable
Because of praising this buddha.
If there are people who praise
Those who preserve the sutra,
Their merit will be even greater.
You must pay tribute to those who preserve the sutra
Throughout eighty koṭis of kalpas
With the best objects, sounds,
Fragrances, flavors, and materials.
If you are able to hear the teaching for even a moment,
After having paid tribute in this way,
You will then become delighted, thinking:
I have now attained great benefits.
O Bhaiṣajyarāja! I now tell you that
I have taught many sutras;
Among these sutras, however,
The Lotus Sutra is the utmost and best.
Then the Buddha spoke further to Bodhisattva Mahāsattva Bhaiṣajyarāja, saying: “There are immeasurable thousands of myriads of koṭis of sutras I have taught in the past, which I teach now, and which I will teach in the future. Among them, however, this Lotus Sutra is the most difficult to accept and to understand.
“O Bhaiṣajyarāja! This sutra is the treasure house of the hidden essence of all the buddhas. It must not be distributed or heedlessly bestowed upon the people. Since times long past all the Buddha Bhagavats have protected it and have never openly taught it. Moreover, people show great hostility to this sutra, even in the presence of the Tathāgata. How much more so after the parinirvāṇa of the Tathāgata!
“O Bhaiṣajyarāja! You should know that after the parinirvāṇa of the Tathāgata, those who copy, preserve, recite, and revere this sutra and expound it for the sake of others will be clothed with the Tathāgata’s garments and treasured by the present buddhas of the other directions. Such people will have the power of great faith, the power of aspiration, as well as the power of the roots of good merit. You should know that these people have dwelled together with the Tathāgata, and his hand has caressed their heads.
“O Bhaiṣajyarāja! Wherever this sutra is taught, read, recited, copied, or wherever it is to be found, one should build a seven-jeweled stupa of great height and width and richly ornamented. There is no need to put a relic inside. Why is this? Because the Tathāgata is already in it. This stupa should be
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respected, honored, praised and rendered homage with offerings of all kinds of flowers, perfumes, necklaces, canopies, flags, banners, music, and songs. If there is anyone able to see this stupa and to pay it homage and honor it, know that such a one is nearing highest, complete enlightenment.
“O Bhaiṣajyarāja! Among the many people, either among the laity or the ordained, who practice the bodhisattva path, if they are unable to see, hear, recite, copy, preserve, and pay homage to this Lotus Sutra, know that they are people who are not yet properly practicing the bodhisattva path. If anyone is able to hear this sutra, such a one is skillfully practicing the bodhisattva path. Among sentient beings seeking the buddha path, if there are those who see or hear this Lotus Sutra and, after hearing it, are drawn to it and preserve it, know that they are those who are approaching highest, complete enlightenment.
“O Bhaiṣajyarāja! Suppose there were a thirsty man seeking water. He drills in search of water on a high plain, yet he sees only dry earth and thus realizes that water is still far away. But he does not cease his efforts until he turns up moist earth and gradually reaches mud. Now he is sure that water must be near.
“The bodhisattvas are exactly like this. If they have not yet heard, under-
stood, or been able to practice this Lotus Sutra, they should be known as
people who are still far away from highest, complete enlightenment. If they
hear, understand, contemplate, and are able to practice it, they realize that
they are certainly nearing highest, complete enlightenment. Why is this?
Because the highest, complete enlightenment of all the bodhisattvas is within
this sutra. This sutra opens the gate of skillful means and reveals the marks
of the truth. The treasure house of this Lotus Sutra is deep and remote. No
one is able to discover its depths. That is why the Buddha now reveals it,
inspiring and perfecting the bodhisattvas.
“O Bhaiṣajyarāja! If there are bodhisattvas who hear this Lotus Sutra
and are confused and frightened, know that they are bodhisattvas in whom
the thought of enlightenment has only recently awakened. If there are śrā-
vakas who hear this sutra and are confused and frightened, know that they
are people who have excessive pride.
“O Bhaiṣajyarāja! If there are any sons and daughters of a virtuous fam-
ily who, after the parinirvāṇa of the Tathāgata, want to teach this Lotus Sutra
to the fourfold assembly, how should they teach it? These sons and daugh-
ters of a virtuous family, after entering the abode of the Tathāgata, wearing
the Tathāgata’s garments, and sitting on his seat, should then extensively
teach this sutra to the fourfold assembly. The Tathāgata’s chamber is noth-
ing but the great compassion toward all sentient beings. The Tathāgata’s gar-
ments are the thoughts of gentleness and perseverance, and the Tathāgata’s
seat is the very emptiness of all existing things. After settling among them
one should tirelessly and extensively expound this Lotus Sutra for the sake
of the bodhisattvas and the fourfold assembly.
“O Bhaiṣajyarāja! I will dispatch transformed beings to other worlds
who will gather the people together to hear the teaching. I will also dispatch
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transformed monks, nuns, laymen, and laywomen to hear this teaching. All
these transformed beings will hear the Dharma, believe and accept it, and
not reject it.
“If an expounder of the Dharma resides in a secluded place, I will then
dispatch many devas, nāgas, yakṣas, gandharvas, and asuras to hear his
teaching. Although I will be in a different land, I will periodically let the
expounders of the Dharma see me. If they forget a line of this sutra I will explain it again, enabling them to master it.”
Thereupon, the Bhagavat, wanting to elaborate on the meaning of this
If you wish to rid yourself of idleness,
You should listen to this sutra.
This sutra is rarely heard,
And it is also difficult to accept.
Suppose there were a thirsty man
Seeking for water by drilling
Into the earth on a high plain.
He sees only dry earth and knows
That water is still far away.
He gradually sees
The moist earth turn into mud
And knows with certainty
That water is near.
O Bhaiṣajyarāja!
You should know that those people
Who do not hear the Lotus Sutra
Are very far away
From the Buddha’s wisdom.
If they hear this profound sutra
Which brings resolution to the śrāvakas
And if they hear this King of Sutras
And attentively contemplate it,
Know that these people
Are close to the Buddha’s wisdom.
If people want to expound this sutra,
They should enter the Tathāgata’s chamber,
Put on the Tathāgata’s garments,
And sit on the Tathāgata’s seat.
They then should face the people without fear,
So that they may extensively
Illuminate and explain it to the assembly.
The Tathāgata’s chamber is great compassion,
His garments are gentleness and perseverance,
And his seat is the emptiness of all existent things.
After settling among them,
They should expound the Dharma.
Even if, when they expound this sutra,
People disparage them with evil words,
Or attack them with swords, sticks, tiles, or stones,
Being mindful of the Buddha,
They should persevere.
I will manifest my pure and solid form
In thousands of myriads of koṭis of lands
And teach the Dharma to sentient beings
For immeasurable koṭis of kalpas.
If after my parinirvāṇa
There is someone who is able to teach this sutra,
I will dispatch a transformed fourfold assembly
Of monks, nuns, laymen and laywomen
To pay homage to this expounder of the Dharma.
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I will lead the sentient beings
And gather them together
To let them hear the teaching.
If anyone wishes to do ill to them
With swords, sticks, tiles, or stones,
Then I will dispatch those transformed ones
In order to guard them.
If there is any expounder of the Dharma
Who recites this sutra
In a secluded, tranquil place
Where there is no sound of human beings,
I will then manifest my body of pure light.
If they forget a chapter or a verse,
I will teach it to them,
Enabling them to master it.
If anyone perfects these qualities If he teaches the fourfold assembly Or, in a solitary place, recites this sutra, Such a person will be able to see me. If anyone abides in a secluded place I will dispatch devas, nāga kings, Yakṣas, and rākṣasas To be an audience to their teaching. Such people teach the Dharma willingly And explain it without obstruction. Because all the buddhas protect them They gladden the great community of people. Anyone who closely attends an expounder of the Dharma Will immediately attain the bodhisattva path. Anyone who follows this expounder’s instructions, Will be able to meet buddhas Equal in number to the sands of the Ganges River.
The Appearance of a
Jeweled Stupa
At that time there appeared before the Buddha a seven-jeweled stupa, five hundred yojanas in height and two hundred and fifty yojanas both in length and width, which emerged from the ground and hovered in the air. It was adorned with various jewels, had five thousand railings, and thousands of myriads of chambers. It was decorated with innumerable flags and banners and hanging jeweled necklaces, and myriads of koṭis of jeweled bells hung from the top. The fragrance of tamāla leaves and sandalwood trees exuded from all sides of the stupa, covering the world. The banners and umbrellas were composed of the seven jewels such as gold, silver, lapis lazuli, motherof-pearl, agate, pearl, and ruby; and they rose as high as the palaces of the world-protectors of the four quarters.
The thirty-three devas rained down heavenly māndārava flowers in homage to the jeweled stupa. The other thousands of myriads of koṭis of humans, and such nonhumans as devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas also respected, honored, revered, and praised the precious stupa by offering all kinds of flowers, perfumes, necklaces, flags, banners, and music.
Then a tremendous voice issued forth in praise from the jeweled stupa, saying: “Splendid, splendid! O Śākyamuni! The Bhagavat teaches the Lotus Sutra to the great assembly: the instruction for bodhisattvas and treasured
4.60
lore of the buddhas, which is the wisdom attainable by every sentient being! Just so! Just so, O Śākyamuni Bhagavat! What you teach is true!”
Thereupon the fourfold assembly saw the great jeweled stupa hovering in the air and also heard the voice that issued forth from the stupa. They all were pleased with the teaching and marveled at this unprecedented experience. They stood up from their seats, honored Śākyamuni with their palms pressed together, and withdrew to one side.
At that time there was a bodhisattva mahāsattva called Mahāpratibhāna who, realizing that the devas, humans, and asuras of the entire world were puzzled, addressed the Buddha saying: “O Bhagavat! Why has this jeweled stupa emerged from the earth? And why has this voice come forth from it?”
Then the Buddha told Bodhisattva Mahāpratibhāna: “The Tathāgata is in this jeweled stupa. In the remote past, immeasurable, incalculable thousands of myriads of koṭis of worlds away in the east there was a land called Ratnaviśuddha. In that land there was a buddha called Prabhūtaratna. When this buddha was practicing the bodhisattva path in his previous lives he made a great vow, saying:
If I become a buddha, after my parinirvāṇa if the Lotus Sutra is being
taught anywhere in all the lands of the ten directions, my stupa shall
appear there so that this sutra may be heard, and in order that I may
bear testimony to it and praise it with the word “Splendid!”
“After the Buddha had perfected the path and immediately before his parinirvāṇa, he addressed the monks among the great assembly of devas and humans, saying:
After my parinirvāṇa anyone who wishes to pay me homage should
build a great stupa!
“If there is anyone teaching the Lotus Sutra anywhere in the worlds of the ten directions, this buddha makes a jeweled stupa emerge out of the ground in that place through his transcendent powers and the power of his vow. He is in the stupa giving praise with the words, ‘Splendid, splendid!’
“O Mahāpratibhāna! The Tathāgata Prabhūtaratna has now emerged from the earth, within his stupa, so that he may hear the Lotus Sutra and give praise with the words, ‘Splendid, splendid!’”
At that time Bodhisattva Mahāpratibhāna spoke to the Buddha through the Tathāgata’s transcendent powers, saying: “O Bhagavat! We all want to see this buddha’s form.”
The Buddha answered Bodhisattva Mahāsattva Mahāpratibhāna, saying: “This Buddha Prabhūtaratna made a great vow, saying:
Whenever my jeweled stupa appears in the presence of a buddha in
order to hear the Lotus Sutra, if that buddha wants to show my form
to the fourfold assembly he should gather into one place all his mag-
ically created forms that are teaching the Dharma in the worlds of the
ten directions. After that my form will appear.
“O Mahāpratibhāna! I shall now gather all my magically created forms who are teaching the Dharma in the worlds of the ten directions.”
Mahāpratibhāna spoke to the Buddha, saying: “O Bhagavat! We also strongly wish to see the Bhagavat’s magically created forms, to honor and pay homage to them!”
Then the Buddha emitted a ray of light from the tuft of white hair between his eyebrows; and they immediately saw the buddhas in five hundred myr-
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iads of koṭis of nayutas of lands in the eastern direction equal in number to the sands of the Ganges River. In these lands the soil was of crystal and adorned with treasure trees and jeweled garments; and these lands were full of innumerable thousands of myriads of koṭis of bodhisattvas. Jeweled drapes were hung everywhere and were covered with jeweled nets. All the buddhas in these lands were teaching the Dharma in most harmonious voices. They also saw immeasurable thousands of myriads of koṭis of bodhisattvas, filling all the lands and teaching the Dharma to sentient beings.
The other directions to the south, north, and west, the four intermediary directions, and the upper and lower regions were also illuminated by the ray of light emitted from the tuft of white hair between the Buddha’s eyebrows; and they were also exactly like this.
Then all the buddhas in the ten directions each addressed the assembly of bodhisattvas, saying: “O sons of a virtuous family! We will now go to the place where Śākyamuni is in the sahā world and pay homage to the jeweled stupa of the Tathāgata Prabhūtaratna.”
At that time the sahā world was immediately purified; the earth was of lapis lazuli, adorned with jeweled trees, its roads laid out like a chessboard and bordered with golden cords; and there were no villages, towns, cities, oceans, rivers, mountains, streams, forests, or groves. Very precious incense was burning, māndārava flowers were spread everywhere on the earth, and it was covered with jeweled nets and drapes from which jeweled bells hung. With the exception of this assembly the devas and human beings were all moved to other lands.
Then the buddhas each took one great bodhisattva as an attendant and arrived under a jeweled tree in the sahā world. Each jeweled tree was five hundred yojanas in height and adorned with branches, leaves, blossoms, and fruits in their proper turn. Under all these jeweled trees were lion seats five yojanas in height that were adorned with great jewels. The buddhas each sat cross-legged on these seats. They sat one after another in this way, filling the great manifold cosmos. Yet the separate forms of Śākyamuni Buddha of even one direction had not all arrived yet.
At that time Śākyamuni Buddha, wanting to be able to receive all of his magically created forms, transformed and purified two hundred myriads of koṭis of nayutas of lands in each of the world-systems in the eight directions. There were no hells, hungry ghosts, animals, or asuras; and all the devas and humans were moved to other lands.
In these transformed lands the earth was made of lapis lazuli and adorned with jeweled trees. These trees were five hundred yojanas in height and were adorned with branches, leaves, blossoms, and fruits in their proper turn. Under every tree was a jeweled lion seat five yojanas in height which was adorned with various jewels. There were no oceans, rivers, or great mountain kings such as Mount Mucilinda, Mount Mahāmucilinda, Mount Cakravāḍa, Mount Mahācakravāḍa, or Mount Sumeru. The lands were all made into one buddha world throughout. The jeweled earth was level and covered everywhere with jewel-studded drapes. Banners and umbrellas were set up, precious incense was burning, and heavenly jeweled flowers covered the ground everywhere.
Then Śākyamuni Buddha again transformed and purified two hundred myriads of koṭis of nayutas of lands in each of the eight directions so that the buddhas could come and sit. There were no hells, hungry ghosts, animals, or asuras; and the devas and humans were moved to other lands.
In the transformed lands the earth was of lapis lazuli and adorned with jeweled trees. The trees were five hundred yojanas in height and were adorned with branches, leaves, blossoms, and fruits in their proper turn. Under these trees were jeweled lion seats that were five yojanas in height and decorated with great jewels. There were no oceans, rivers, or great mountain kings such as Mount Mucilinda, Mount Mahāmucilinda, Mount Cakravāḍa, Mount Mahācakravāḍa, or Mount Sumeru. The lands were all made into one buddha world throughout. The jeweled earth was level and covered everywhere with
jewel-studded drapes. Banners and umbrellas were set up, precious incense was burning, and heavenly jeweled flowers covered the ground everywhere.
Then the magically created forms of Śākyamuni Buddha, which had been teaching the Dharma in the hundreds of thousands of myriads of koṭis of nayutas of lands in the east, equal in number to the sands of the Ganges River, gathered here.
In this way all the buddhas in the ten directions gradually came until all were assembled, sitting in the eight directions. At that time these Buddha Tathāgatas filled four hundred myriads of koṭis of nayutas of lands in each direction. Then sitting on the lion seats under the jeweled trees, the buddhas each dispatched their attendants with hands full of jeweled flowers to inquire after the Buddha Śākyamuni, saying: “O son of a virtuous family! You should approach the Buddha Śākyamuni on Mount Gṛdhrakūṭa and give him a greeting, saying:
Are you without illness and pain and are you full of vigor and at ease;
and are the assemblies of bodhisattvas and śrāvakas all at ease or not?
“Then, having paid homage to the Buddha by scattering him with these jeweled flowers, say this to him:
The Buddha So-and-so wishes you to open this jeweled stupa.
All the other buddhas dispatched their messengers like this.”
Then the Buddha Śākyamuni saw that his magically created forms had already gathered and were each sitting on a lion seat. And he heard that all the buddhas also wanted him to open the treasured stupa. Immediately rising, he hovered in the air and the entire fourfold assembly rose and gazed attentively at the Buddha with their palms pressed together.
Thereupon Śākyamuni Buddha opened the entrance to the seven-jeweled stupa with his right finger. There was a tremendous sound as if the bar and lock to the gateway of a large city were being pushed aside. Then immediately the entire gathering saw the Tathāgata Prabhūtaratna in the jeweled stupa sitting on a lion seat as if he were in meditation, his body whole and undecomposed.
First 16 of 26 passages. Read on
Translations (1)
- English (machine translation) — English, machine translation
Linked texts (1)
- 妙法蓮華經 — Classical Chinese