妙法蓮華經 5

The Lotus Sutra 5

Language: English

5.6

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.

5.10

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

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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.

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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.

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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.

5.19

“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,

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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

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in the sahā world quaked and the earth split. From out of this crevice there simultaneously appeared incalculable thousands of myriads of koṭis of bodhisattva mahāsattvas. All of these bodhisattvas had golden bodies endowed with the thirty-two marks and radiating immeasurable rays of light. They had all previously been living in the space under the earth of the sahā world. Having heard the sound of Śākyamuni’s teaching, all of these bodhisattvas emerged from below.

Each of those bodhisattvas presided over a great assembly and each led a retinue equal to the sands of sixty thousand Ganges Rivers in number. How much more numerous were the bodhisattvas who emerged leading retinues equal in number to the sands of fifty thousand, forty thousand, thirty thousand, twenty thousand, or ten thousand Ganges Rivers! How much more numerous were the bodhisattvas who emerged leading retinues even equal

to the sands of one Ganges River, half a Ganges River, a quarter of a Ganges River, or even just one thousandth of a myriad of a koṭi of a nayuta of the sands of a Ganges River! How many more retinues were there numbering thousands of myriads of koṭis of nayutas! How many more retinues were there numbering myriads of koṭis! How many more were those numbering ten million, one million, or even ten thousand! How many more were those numbering one thousand, one hundred, or even ten! How much more numerous were bodhisattvas leading disciples numbering five, four, three, two, or even one! And how many more bodhisattvas were there who had eagerly practiced alone and far from the worldly life! The number of such bodhisattvas as these is incalculable and limitless, beyond all calculation and metaphor.

Having emerged from the earth, each of these bodhisattvas approached the Tathāgatas Prabhūtaratna and Śākyamuni, still seated in the beautiful seven-jeweled stupa in the air. Going up to them, they bowed until their foreheads touched the feet of both Bhagavats. Then, having bowed to the other buddhas, each sitting on a lion seat under the jeweled trees, they circumambulated them to the right three times, honoring them with their palms pressed together. Having praised them with various bodhisattva eulogies, they withdrew to one side and joyfully gazed at the two Bhagavats. All these bodhisattva mahāsattvas, having emerged from the earth, praised the buddhas with various bodhisattva eulogies. While they did, fifty intermediate kalpas passed.

During this time the Buddha Śākyamuni sat in silence; and the fourfold assemblies were also silent while the fifty intermediate kalpas passed. Because of the Buddha’s transcendent powers, the great assemblies believed that the time that had passed was only half a day. Then, through the transcendent powers of the Buddha, the fourfold assemblies also saw the bodhisattvas filling the air throughout immeasurable hundreds of thousands of myriads of koṭis of lands.

There were four leaders among those bodhisattvas gathered there. They were called Viśiṣṭacāritra, Anantacāritra, Viśuddhacāritra, and Supratiṣṭhitacāritra. These four bodhisattvas were the foremost leaders in the assembly. At the head of the great assembly, they each pressed their palms together, gazed at Śākyamuni Buddha, and inquired of him, saying: “O Bhagavat! Are you without illness or pain? Are you at ease in practice or not? Do those who

should be saved accept your teaching easily or not? Do they not make you weary, O Bhagavat?”

Thereupon the four great bodhisattvas spoke these verses:

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O Bhagavat! Are you at ease?

Are you without illness or pain?

Are you fatigued with leading

And inspiring sentient beings?

Do the sentient beings accept

Your guidance easily or not?

Do they not tire the Bhagavat?

At that time the Bhagavat spoke to the great assembly of bodhisattvas, saying: “It is exactly like this, O sons of a virtuous family! It is exactly so! The Tathāgata is at ease and without illness or pain. It is easy to save sentient beings, and I am not fatigued. Why is this? Because sentient beings have continually received my guidance throughout many lives, and they have also planted roots of good merit by revering and honoring the buddhas of the past.

“When these sentient beings first saw me and heard my teaching, all, except for those who had previously practiced and studied the inferior vehicle, immediately believed and accepted it and entered the Tathāgata’s wisdom. Now I enable even such people as these to listen to this sutra and enter the Buddha’s wisdom.”

Then the great bodhisattvas spoke these verses:

Splendid, splendid!

O Bhagavat, Great Hero!

All the sentient beings

Can easily be brought to the path.

They can ask about

The profound wisdom of the buddhas.

Hearing about it, they trust and accept it.

We rejoice about this.

At that time the Bhagavat praised the foremost of the great bodhisattvas, saying: “Splendid, splendid, O sons of virtuous family! Thoughts of joy regarding the Tathāgata have awakened in you.”

Then Bodhisattva Maitreya and the assembly of bodhisattvas equal in

number to the sands of eight thousand Ganges Rivers thought this:

Looking far into the past, we have never seen or heard of such an

assembly of great bodhisattva mahāsattvas, who have now emerged

from the earth and are standing before the Bhagavat with their palms

pressed together in reverence, asking the Tathāgata questions.

Then Bodhisattva Mahāsattva Maitreya, knowing the minds of the bodhi-

sattvas whose number was equal to the sands of eight thousand Ganges

Rivers, and wanting to clear up their confusion, faced the Buddha with the

palms of his hands pressed together and addressed him in verse, saying:

We have never seen such a great assembly

Of incalculable thousands of myriads of koṭis

Of bodhisattvas before.

We entreat you, O Best of Humans,

To explain it to us!

Where have they come from?

For what reason have they gathered here?

They look magnificent

And have great transcendent powers.

Their wisdom is beyond our comprehension.

They are firm in their resolve,

Have the power of great perseverance,

And an appearance that sentient beings

Desire to see.

Where have they come from?

Each of these bodhisattvas is leading

A retinue whose number is incalculable,

Like the sands of the Ganges River.

Some great bodhisattvas are leading retinues

Equal in number to the sands

Of sixty thousand Ganges Rivers.

Great are the assemblies,

Singlemindedly seeking the buddha path.

These great leaders, equal in number To the sands of sixty thousand Ganges Rivers, Have come all together to pay homage to the Buddha And preserve this sutra. The number of bodhisattvas leading retinues Equal in number to the sands of fifty thousand Ganges Rivers is even greater; And the number of bodhisattvas who lead retinues Equal in number to the sands of forty thousand, Thirty thousand, twenty thousand, ten thousand, One thousand, one hundred, even one, one half, One third, one fourth, one myriadth of a koṭi Of the sands of a Ganges River exceeds even these. There are disciples who number Thousands of myriads of nayutas, Myriads of koṭis, or even half a koṭi. Their numbers also exceed that mentioned above. There are also disciples in retinues Of one million, ten thousand, One thousand, one hundred, fifty, ten, Even three, two, or one in number. There are also great bodhisattvas Who have come without retinues, Desiring to be in solitude. The number of those Who have come before the Buddha Is far beyond any calculation. If anyone counted the number of such a great assembly With bamboo counting-sticks, he would not finish Even after exhausting kalpas greater in number Than the sands of the Ganges River. Who has taught the Dharma To this assembly of bodhisattvas, Endowed with great dignity and perseverance? Who has inspired and perfected them?

Under whom did the thought of enlightenment

First awaken in them?

Which Buddha-Dharma do they praise?

Whose sutra have they preserved and practiced?

And which buddha path have they followed?

Such bodhisattvas as these,

Endowed with transcendent powers

And the power of great wisdom,

Have all emerged out of the earth,

Which quaked in the four directions

And split asunder.

O Bhagavat! We have never seen

Such a thing before.

We entreat you to tell us the name

Of the land from where they have come.

We have been constantly traveling

In various regions,

Nevertheless we have never seen

Such a thing before.

We do not know even a single person

In this assembly.

All of a sudden

They have emerged from the earth.

We entreat you to explain the reason why.

All of the immeasurable hundreds of thousands

Of koṭis of bodhisattvas in this great assembly

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Now wish to know about this matter.

There must be underlying causes for this,

To explain all of these bodhisattvas.

O Bhagavat, He of Immeasurable Qualities!

We entreat you to clear up

The confusion of the assembly!

Thereupon the buddhas who were the magically created forms of Śākya-

muni Buddha arrived from other incalculable thousands of myriads of koṭis

of lands and sat cross-legged on lion seats under the jeweled trees in the eight directions. Each attendant of these buddhas had seen the great assembly of bodhisattvas as they emerged from out of the earth and floated in midair in the four directions of the great manifold cosmos. Each of them addressed his Buddha, saying: “O Bhagavat! Where has this great assembly of immeasurable, limitless, incalculable bodhisattvas come from?”

Then the buddhas answered their attendants, saying: “O sons of a virtuous family! Wait a moment! There is a bodhisattva mahāsattva called Maitreya, who has received a prediction from the Buddha Śākyamuni that he will become a buddha after Śākyamuni in the future. Since he has already asked about this, the Buddha will now answer him. You shall be able to hear the reason yourselves.”

Then the Buddha Śākyamuni addressed Bodhisattva Maitreya, saying: “Splendid, splendid, O Ajita! You have asked the Buddha an important question. You should all singlemindedly don the armor of perseverance and be of firm will. The Tathāgata now wants to reveal the wisdom of the buddhas, the inherent transcendent powers of the buddhas, the lionlike dignified power of the buddhas, the majestic and mighty power of the buddhas.”

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

You should be persistent

And wholeheartedly attentive,

For I want to explain it to you.

Do not have any doubts, for the wisdom

Of the Buddha is difficult to comprehend!

You should now awaken the power of faith,

And with perseverance abide in the good.

Now you will all be able to hear

What you have never heard before.

I will now put you at ease.

Have no doubts or fear!

The Buddha never speaks false words.

His wisdom is immeasurable.

The foremost Dharma that he has attained

Is profound and difficult to explain.

I will now expound this difficult teaching,

So you should listen wholeheartedly.

Then the Bhagavat, after speaking these verses, addressed Bodhisattva

Maitreya, saying: “I will now proclaim it to all of you in this assembly. O

Ajita! All of you have never seen these immeasurable, innumerable, incal-

5.44

culable great bodhisattva mahāsattvas who have emerged from out of the

earth. Having attained highest, complete enlightenment in this sahā world,

I led, inspired, and instructed these bodhisattvas, restrained their thoughts,

and caused the thought of the path to awaken in them. When these bodhi-

sattvas lived in the space under the earth of this sahā world, they recited var-

ious sutras, became well versed in them, and contemplated, analyzed, and

correctly remembered them.

“O Ajita! All these sons of a virtuous family did not wish to be among

the multitude where there is always much discussion. They always wanted

to be in quiet places. They diligently strove without resting or relying upon

devas or humans. They always desired the profound wisdom without obstruc-

tions; they always wanted the Dharma of the buddhas. They strove whole-

heartedly in seeking the highest wisdom.”

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

O Ajita! You should know

That all of these great bodhisattvas

Have practiced the wisdom of the Buddha

For innumerable kalpas.

They have all been inspired by me,

And the thought of the great path

Has awakened in them.

They are my heirs.

Abiding in this world,

They always cultivated ascetic practices,

Wishing to be in quiet places.

Rejecting the clamor of the multitude,

They did not want to have much discussion.

All my heirs such as these

Constantly practiced my teaching

With vigor, day and night.

In order to seek the buddha path

They lived in the space

Under the earth of this sahā world.

They were firm in recollection,

And they always diligently sought wisdom.

Explaining various subtle teachings

Their minds were free from fear.

Sitting under the bodhi tree

In the city of Gayā,

I attained highest, complete enlightenment,

And turned the wheel of the highest Dharma.

I then led and inspired them

So that the thought of the path

Awakened in them for the first time.

All of them are now at the stage of nonretrogression,

And will certainly become buddhas with no residue.

I now teach the truth.

You should wholeheartedly believe that

From long, long ago I have been

Leading and inspiring all these bodhisattvas.

Then Bodhisattva Mahāsattva Maitreya and the innumerable other bodhi-

5.47

sattvas became doubtful and confused concerning this unprecedented experience. They thought this:

How is it possible in such a short time for the Bhagavat to have inspired

such an immeasurable, limitless, incalculable number of great bodhi-

sattvas, enabling them to abide in highest, complete enlightenment?

Immediately they addressed the Buddha, saying: “O Bhagavat! When the Tathāgata was a prince he left the palace of the Śākyas, sat on the terrace of enlightenment which is not far from the city of Gayā, and attained highest, complete enlightenment. Since then more than forty years have

passed. How is it possible, O Bhagavat, for you to have done such great buddha acts in such a short period of time? Is it through the might of the Buddha and through the Buddha’s qualities that you have inspired such an assembly of incalculable great bodhisattvas to achieve highest, complete enlightenment?

“O Bhagavat! Even if someone counted the number of the great bodhisattvas for thousands of myriads of koṭis of kalpas they would not be able to finish. There would be no end. From long ago these bodhisattvas have been planting roots of good merit in the presence of immeasurable, limitless buddhas. They have perfected the bodhisattva path and have always practiced the pure path of discipline and integrity. It is, O Bhagavat, difficult to believe such things in this world.

“Suppose a handsome man with dark hair, twenty-five years of age, were to point to a hundred-year-old man and say:

He is my son.

“And the one-hundred-year-old man points to the young fellow and says:

He is my father and he raised me!

“This would be difficult to believe; and what the Buddha has now taught is exactly like this. It has not, in fact, been so long since the Buddha attained the path. Yet for the sake of the buddha path this great assembly of bodhisattvas has been diligently striving for innumerable thousands of myriads of koṭis of kalpas. They have skillfully entered, abided in, and emerged from immeasurable thousands of myriads of koṭis of samādhis. They have attained great transcendent powers and practiced the pure path of discipline and integrity for a long time. They have gradually and ably practiced wholesome teachings and are skilled at discussions. They are jewels among humans and a great rarity in the entire world.

“Today the Bhagavat has correctly said that after he attained the path of the Buddha he caused the thought of enlightenment to awaken in the bodhisattvas for the first time. He then led, inspired, and instructed them to approach highest, complete enlightenment. O Bhagavat! Although it has not been so long since you attained buddhahood yet you have really done these great meritorious acts.

“We believe the Buddha’s words, spoken according to our capacities, and that what he says is never false. We are all well versed in the Buddha’s knowledge. However, if the bodhisattvas in whom the thought of enlightenment has recently awakened hear this after the Buddha’s parinirvāṇa, they will not accept it; and this will bring about conditions for erring deeds that destroy the Dharma. That is why, O Bhagavat, we entreat you to explain it to us and remove our doubts. Moreover, in the future, when the sons of a virtuous family hear this, they will also be free from doubt.”

Thereupon Bodhisattva Maitreya, wanting to elaborate upon the meaning of this further, spoke these verses:

5.49

Long ago the Buddha left

The household of the Śākya clan,

And approached Gayā

Where he sat under the bodhi tree;

It has not been so long since that time.

The number of the Buddha’s heirs

Is incalculable;

From long ago they have practiced the buddha path

And attained transcendent powers and

The power of wisdom.

They have thoroughly studied

The bodhisattva path,

And are as undefiled by worldly affairs,

As the lotus blossom in the water.

They have emerged from out of the earth,

And all stood respectfully before the Bhagavats.

It is difficult to comprehend this matter,

How can we possibly believe it!

The Buddha attained the path

Only a short time ago,

Yet he has accomplished so much.

We entreat you to remove our doubts

And give a detailed explanation

According to the truth.

Suppose there were a young man Just twenty-five years of age Who pointed to a one-hundred-year-old man, Who was wrinkled and had white hair, saying:

This is my offspring.

The [old man] also says:

This is my father.

The father is young, and the son is old. No one in the world would believe it. The Bhagavat’s teaching is exactly like this. He attained the path only a very short time ago, Yet these bodhisattvas are firm in resolution And without weak will; They have been practicing the bodhisattva path For immeasurable kalpas. They are skilled at difficult discussions, And their minds are free from fear. They are resolute and persevering. They are handsome and dignified, Praised by the buddhas in the ten directions. They are good at detailed explanations. They did not want to be among the multitudes For they always liked being in meditation, And so they lived in the space under the earth In order to seek the buddha path. Since we heard about this from the Buddha We have no doubts about it; But still we entreat you, O Buddha, to expound it And make it clear for the future. Anyone in whom doubts awaken And who does not believe in this sutra Will certainly fall into the troubled states of being. That is why we now entreat you to explain

How in such a short time You have led and inspired These innumerable bodhisattvas So that the thought of enlightenment Has awakened in them And they abide in the stage of nonretrogression.

The Lifespan of the Tathāgata

5.51

Thereupon the Buddha addressed the bodhisattvas and the entire great assembly, saying: “O sons of a virtuous family! You should believe the true words of the Tathāgata.”

He addressed the great assembly again, saying: “You should believe the Tathāgata’s true words.”

He repeated this to them, saying: “You should believe the Tathāgata’s true words.”

Then the great assembly of bodhisattvas, headed by Maitreya, addressed the Buddha with their palms pressed together, saying: “O Bhagavat! We entreat you to explain it. We will accept the Buddha’s words.”

After they had spoken in this way three times, they again said: “We entreat you to explain it. We will accept the Buddha’s words.”

Then the Bhagavat, realizing that the bodhisattvas continued to entreat him after those three times, addressed them, saying: “Listen carefully to the Tathāgata’s secret and transcendent powers. The devas, humans, and asuras in all the worlds all think that the present Buddha, Śākyamuni, left the palace of the Śākyas, sat on the terrace of enlightenment not far from the city of Gayā, and attained highest, complete enlightenment. However, O sons of a virtuous family, immeasurable, limitless, hundreds of thousands of myriads of koṭis of nayutas of kalpas have passed since I actually attained buddhahood.

“Suppose there were a man who ground five hundreds of thousands myriads of koṭis of nayutas of incalculable great manifold cosmos into particles. While passing through five hundred thousands of myriads of koṭis of nayutas of incalculable lands to the east, he dropped just a single particle; and in this way he continued to drop the particles as he went toward the east, until they were all gone.

“O sons of a virtuous family! What do you think about this? Can all of these worlds be calculated or not? Can one imagine all of these worlds, calculate, and know their number or not?”

Bodhisattva Maitreya and the others together addressed the Buddha,

saying: “O Bhagavat! These worlds are immeasurable, limitless, incalcula-

ble, and beyond our powers of conception. Even all the śrāvakas and pratyeka-

buddhas, with their knowledge free from corruption, are not able to com-

prehend them, or know their number. Although we abide in the stage of

nonretrogression we cannot understand it. O Bhagavat! Such worlds as these

are incalculable and limitless.”

Then the Buddha addressed the assembly of the great bodhisattvas, say-

ing: “O sons of a virtuous family! I will now explain it clearly to you. Sup-

pose all these worlds, whether or not a particle was left in them, were reduced

to particles, and each particle represented a kalpa. The period of time since

I became a buddha would exceed this by hundreds of thousands of myriads

of koṭis of nayutas of incalculable kalpas. Since then I have constantly been

residing in the sahā world, teaching the Dharma and inspiring sentient beings.

I have also been leading and benefiting sentient beings in incalculable hun-

dreds of thousands of myriads of koṭis of nayutas of other worlds.

“O sons of a virtuous family! During this interim I explained about the

5.57

Buddha Dīpaṃkara and others. Furthermore, I also said that they had entered

parinirvāṇa. I have explained such things through skillful means.

“O sons of a virtuous family! If any sentient being comes to me, I per-

ceive the dullness or sharpness of his faith and other faculties with my buddha-

eye. According to the way I should bring them to the path, I, myself, proclaim

different names and lifespans in various places. In each case I have also clearly

stated that I would enter parinirvāṇa. Through various skillful means I have

explained subtle teachings and have made the sentient beings rejoice.

“O sons of a virtuous family! To those beings whom the Tathāgata per-

ceives as taking pleasure in the inferior teachings, who have few qualities

and grave defilements, he teaches that the Buddha attained highest, complete

enlightenment after he renounced household life in his young age. However,

it has been a very long time indeed since I attained buddhahood. I give such

an explanation only to lead and inspire the sentient beings to enter the buddha

path through skillful means.

“O sons of a virtuous family! The sutras that the Tathāgata has expounded

are all to save the sentient beings. Whether the Tathāgata teaches about him-

self or others, whether he reveals his form or that of others, whether he shows

his acts or those of others, everything he says is true, never false.

“Why is this? Because the Tathāgata perceives all the marks of the triple world as they really are: that there is no birth and death, coming or going; that there is also no existence or extinction in the world, truth or falsehood, sameness or difference. The Tathāgata does not view the triple world as sentient beings in the triple world see it. The Tathāgata perceives such things clearly and without mistakes.

“Since sentient beings have various natures, desires, behaviors, thoughts, and distinctions, the Tathāgata, wanting to cause them to plant roots of good merit, has explained various teachings through a variety of examples, explanations, and illustrations. He has not desisted from doing buddha acts even for a single moment and in this way it has been an extremely long time since I attained buddhahood. My lifespan is immeasurable and incalculable. I abide forever without entering parinirvāṇa.

“O sons of a virtuous family! The lifespan that I first attained through practicing the bodhisattva path has not yet expired. It is twice as great as the number previously mentioned. Although I do not actually enter parinirvāṇa I proclaim that I do. It is through this skillful means that the Tathāgata leads and inspires sentient beings.

5.61

“Why is this? Because if the Buddha abides a long time in this world, those who have few qualities do not plant roots of good merit, acquire poor and superficial characters, are attached to the desires of the five senses, and enter into the web of illusions and false views. If they see the Tathāgata always existing without extinction, they then become proud, self-willed, and negligent. The thought that the Buddha is difficult to meet and that he is to be respected cannot awaken in them. That is why the Tathāgata teaches through skillful means, saying:

O monks! You should know that the appearance of the buddhas in the

world is very difficult to encounter.

“Why is this? Because some of those with little merit may not see the Buddha during the passage of immeasurable hundreds of thousands of myriads of koṭis of kalpas.

“For this reason I say:

O monks! It is difficult to meet the Tathāgata.

“Hearing such words, the thought that it is very difficult to meet the Tathāgata will certainly awaken in these sentient beings. Longing and yearning for the Buddha, they will plant roots of good merit. For this reason, although the Tathāgata does not really pass into extinction, he nevertheless says he does.

“Furthermore, O sons of a virtuous family, the teaching of all the Buddha Tathāgatas is exactly like this. It is entirely true, never false, all for the sake of saving sentient beings.

“Suppose there were an excellent doctor. He is wise, knowledgeable, his prescriptions are effective, and he has skillfully cured a variety of diseases. This man has many sons, say ten, twenty, or even one hundred in number. For some reason, he has to go far off to another country and, while he is away, his children, whom he has left behind, drink some poison. The poison starts to take effect and they roll on the ground in agony.

“At this moment their father returns home. Some of the children who have taken the poison are delirious, while others are not. Seeing their father in the distance they all rejoice greatly and kneeling respectfully address him, saying:

It is good that you have returned safely. In our ignorance we took this

poison by mistake. We entreat you to cure and save us, and restore us

to life.

“Seeing his children suffering in this way, the father searches for beneficial herbs possessed of good color, aroma, and flavor, according to the medical manual. Blending them together after grinding and sifting, he gives the mixture to the children and says:

This is an extremely beneficial medicine with good color, aroma, and

flavor. All of you take it! It will quickly remove your pain and you

will never be afflicted again.

“Then the children who have not become delirious see this beneficial medicine of good color and aroma, and immediately take it. The affliction is completely removed and they are cured. The remaining children, those who are delirious, seeing their father coming to them, rejoice and ask him to seek a cure for their illness. Although he offers them the medicine, they

will not take it. Why is this? The poison has so deeply penetrated them that they have become delirious. They do not think that the medicine with good color and aroma is good.

“The father thinks:

These children are to be pitied. The poison has completely warped

their minds. Although they rejoiced upon seeing me and sought a cure

they will not take this beneficial medicine. I will now cause them to

take this medicine through skillful means.

“Then he says to them:

You should know that I am now old and feeble, close to death. I will

now leave this beneficial medicine here. You should take it. Do not

worry about not recovering.

“Having left these instructions he goes to another country and sends a messenger back home to tell them: ‘Your father has already died.’ Upon hearing that their father is dead, the children become very distressed and think:

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English (machine translation) — English, machine translation

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妙法蓮華經 — Classical Chinese