妙法蓮華經 1

English (machine translation) 1

Language: English

1.1

Imperial Preface to the Mahāyāna Saddharmapuṇḍarīkasūtra

In the past, on Mount Gṛdhrakūṭa, the Tathāgata, together with an immeasurable assembly including the great arhats Ājñātakauṇḍinya and Mahākāśyapa, expounded the true Mahāyāna sūtra entitled Innumerable Meanings. At that time, the heavens rained down precious flowers that showered and filled everywhere; the light of wisdom revealed auspicious signs, illuminating both the hidden and the manifest; and all the Buddha-worlds shook in six ways. All humans and gods attained what they had never had before, and they all rejoiced and praised it, considering that this sūtra is the secret treasury of the Buddhas, the Tathāgatas, divine and unfathomable, vast and difficult to name; whereby those submerged in stagnation are drawn forth, and the benighted who have lost their nature are rescued, its merit being so immense that it has no bounds. Tracing back its origin, it began in India and flowed to China. Starting from the Western Jin, the śramaṇa Dharmarakṣa first translated it, entitling it True Lotus; then, in the Eastern Jin, the Tripiṭaka Master Kumārajīva from Kucha retranslated it, entitling it Saddharmapuṇḍarīka; and coming to the Sui, the Indian śramaṇa Jñānagupta translated one that was also entitled Saddharma. Although the texts and principles of the three sūtras are repeated and present variations, the Tripiṭaka Master alone captured its essential meaning. However, as generations have long passed, corruptions were not absent; lacking collation and correction, doubts would gradually multiply. For this reason, it has been specially collated and ordered to be carved onto printing blocks to spread its transmission widely.

1.3

Ah! The Tathāgata had pity on sentient beings, who have diverse natures, diverse desires, diverse practices, and diverse conceptual distinctions, entangled through kalpas with no time of escape; he thus appeared in the world for the sake of this one great cause, unfolding the wondrous purport and providing superior upāya so that all might attain deliverance and ascend to right awakening. This is truly a bridge across the sea and a torch of wisdom illuminating the darkness. If good sons, good daughters, and all sentient beings can sincerely uphold, recite, cherish, bow to, and make offerings to it, they will instantly be freed from all suffering, eliminate all karmic hindrances, and untie all perils of saṃsāra. It is no less than food to the hungry, drink to the thirsty, fire to the cold, coolness to the hot, treasure to the poor, a physician to the sick, a mother to a child, or a boat to one crossing over—its comfort and joy are beyond words.

1.4

Ah! Without sūtras, the Way has nothing in which to reside; without sūtras, the Dharma cannot be transmitted. Relying on sūtras one seeks the Dharma, and relying on the Dharma one awakens to the Way; only then does one know that the meaning of this sūtra is pure, subtle, foremost, and rare. Those who follow it will attain well-being in body, and all roots of goodness will become fully perfected. Like a lotus emerging from water unsoiled by mud, they immediately realize that the five skandhas are all empty and the six sense faculties are pure, and swiftly ascending to supreme goodness to achieve right awakening will not be difficult. If, on the other hand, one remains deeply mired and stubbornly attached, willingly falling away and extinguishing the roots of goodness, one will suffer in the miserable realms, reincarnating in the domains of saṃsāra without any end. Yet, these two paths of good and evil are pursued by human choice: doing good brings auspiciousness, doing evil brings misfortune, and the retribution in the unseen and visible realms does not err by a fraction. Those who contemplate this sūtra—let them take heed! Let them strive!

1.5

Seventeenth day of the fourth month, eighteenth year of the Yongle era [1420]

1.6

Preface to the Propagation of the Saddharmapuṇḍarīkasūtra

1.7

Composed by Śākya Daoxuan of Mount Zhongnan, Tang dynasty

1.8

The Saddharmapuṇḍarīkasūtra is that which unifies the fundamental intention behind the spiritual advent of all Buddhas. Concealed in Daxia, it emerged after a thousand years. It traveled east to China over three hundred years ago. During the Yongkang era of Emperor Hui of the Western Jin, the Bodhisattva of Dunhuang, Dharmarakṣa of Qingmen in Chang'an, first translated this sūtra under the title True Lotus. During the Long'an era of Emperor An of the Eastern Jin—the Hongshi era of the Later Qin—the Kuchean monk Kumārajīva next translated this sūtra under the title Saddharmapuṇḍarīka. In the Renshou era of the Sui dynasty, Jñānagupta, a monk from North India at Daxingshan Monastery, later translated it under the same title Saddharma. The three sūtras overlap, presenting variations in phrasing and purport. What has been esteemed by the times is always the propagation of the Qin version. As for the rest of the branch chapters and distinct gāthās, they are not without their lineages; as they are detailed in the historical catalogues, they are not expounded here.

1.9

Indeed, when the spirit descended upon the sacred mountain, none other than the Great Sage could initiate the transformation; and where the teaching reached, none without past affinities could guide the mind. Thus, the proclamation of fruition at the Deer Park divided the capacities into small and great; the final testament by the golden river distinguished the path into partial and complete. Is it not that the teachings were adapted to the occasions, so that there is no need to question the supreme assembly? Thus we know that the withdrawal of the five thousand served to advance the class of the arrogant; the prediction of the five hundred together exalted the traces of the esoteric transformation. Therefore, the emission of light revealed auspicious signs to open the teaching-source of the request; emerging from samādhi to praise the virtues unfolded the grand scope of the Buddha's wisdom. The decaying house opened the track to enter the Great Vehicle; the conjured city led those of past affinities not to fall; the jewel tied in the garment clarified that the nature of truth is ever-present; the digging of the well demonstrated the many ways to realization. The phrasing and sense are lucid; the parables set forth are profound. Were it not for great compassion extending boundless rescue, pulling out the sunken flow of the mired, and the utmost compassionate heart saving the benighted who lost their nature! From the Han to the Tang, for more than six hundred years, across more than four thousand scrolls of gathered scriptures, none surpasses this sūtra in the flourishing of reception and upholding. Could it not be that the resonance between capacity and teaching all stems from the legacy of Mahābhijñājñānābhibhū; and that the hearing and deep reverence all derive from the remaining merits of King Jaladhara? Thereupon, at the head of the sūtra, I compose this preface to summarize it. May we soon purify the six sense faculties and look up to the auspicious assembly of the Compassionate One; may we swiftly accomplish the four virtues and advance toward the profound principle of the Land of Bliss. The boundless propagation is thus bequeathed forever to posterity.

1.10

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

1.11

Chapter 1: Introductory

1.12

Thus have I heard:

1.13

At one time, the Buddha was staying on Mount Gṛdhrakūṭa in Rājagṛha, together with a great assembly of twelve thousand bhikṣus. All were arhats whose outflows had ended, who were free from affliction, had attained their own benefit, had exhausted the bonds of existence, and whose minds were autonomous. Their names were: Ājñātakauṇḍinya, Mahākāśyapa, Uruvilvākāśyapa, Gayākāśyapa, Nadīkāśyapa, Śāriputra, Mahāmaudgalyāyana, Mahākātyāyana, Aniruddha, Kapphiṇa, Gavāmpati, Revata, Pilindavatsa, Bakkula, Mahākauṣṭhila, Nanda, Sundarananda, Pūrṇa-Maitrāyaṇīputra, Subhūti, Ānanda, and Rāhula—great arhats like these, well known to the multitude. There were also two thousand people in training and beyond training. The bhikṣuṇī Mahāprajāpatī was present with her retinue of six thousand. The bhikṣuṇī Yaśodharā, the mother of Rāhula, was also present with her retinue. There were eighty thousand bodhisattva-mahāsattvas, all avaivartika in anuttarā samyaksambodhi; all had attained dhāraṇī; possessed pleasant eloquence; turned the irreversible dharmacakra; had made offerings to immeasurable hundreds of thousands of Buddhas, planting roots of virtue under those Buddhas, and were constantly praised by those Buddhas; cultivated their bodies through loving-kindness, skillfully entered the Buddha's wisdom; penetrated great wisdom, reaching the other shore; their fame was heard throughout immeasurable worlds, and they were able to deliver countless hundreds of thousands of sentient beings. Their names were: Mañjuśrī Bodhisattva, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, Nityodyukta Bodhisattva, Anikṣiptadhura Bodhisattva, Ratnapāṇi Bodhisattva, Bhaiṣajyarāja Bodhisattva, Pradānaśūra Bodhisattva, Ratnacandra Bodhisattva, Candraprabha Bodhisattva, Pūrṇacandra Bodhisattva, Mahābalavat Bodhisattva, Anantavikrāmin Bodhisattva, Trailokyavikrāmin Bodhisattva, Bhadrapāla Bodhisattva, Maitreya Bodhisattva, Ratnākara Bodhisattva, and Sārthavāha Bodhisattva—bodhisattva-mahāsattvas such as these, eighty thousand in all.

1.14

At that time, Śakra Devānām Indra was present with his retinue of twenty thousand devaputras. There were also the devaputra Candra, the devaputra Samantagandha, the devaputra Ratnaprabha, and the Four Heavenly Kings with their retinue of ten thousand devaputras. The devaputra Īśvara and the devaputra Maheśvara were present with their retinue of thirty thousand devaputras. The lord of the Sahā world, King Brahmā—Great Brahmā Śikhin, Great Brahmā Prabhāvat, and others—were present with their retinue of twelve thousand devaputras. There were eight nāga kings—the nāga king Nanda, the nāga king Upananda, the nāga king Sāgara, the nāga king Vāsuki, the nāga king Takṣaka, the nāga king Anavatapta, the nāga king Manasvin, and the nāga king Utpalaka—each with a retinue of several hundreds of thousands. There were four kinnara kings—the kinnara king Dharma, the kinnara king Saddharma, the kinnara king Mahādharma, and the kinnara king Dharmadhara—each with a retinue of several hundreds of thousands. There were four gandharva kings—the gandharva king Gītavant, the gandharva king Gītarava, the gandharva king Madhura, and the gandharva king Madhurarava—each with a retinue of several hundreds of thousands. There were four asura kings—the asura king Bali, the asura king Kharaskandha, the asura king Vemacitrin, and the asura king Rāhu—each with a retinue of several hundreds of thousands. There were four garuḍa kings—the garuḍa king Mahātejas, the garuḍa king Mahākāya, the garuḍa king Mahāpūrṇa, and the garuḍa king Rddhisaṃpanna—each with a retinue of several hundreds of thousands. King Ajātaśatru, son of Vaidehī, was present with a retinue of several hundreds of thousands. Each bowed to the Buddha's feet and withdrew to sit on one side.

1.15

At that time, the Bhagavat was surrounded by the fourfold assembly, revered, honored, respected, and praised. For the sake of the bodhisattvas, he expounded the Mahāyāna sūtra entitled Innumerable Meanings, a teaching for bodhisattvas and protected and remembered by the Buddhas. After the Buddha had spoken this sūtra, he sat cross-legged and entered the samādhi of the state of innumerable meanings, unmoving in body and mind. At that time, the heavens rained down māndārava flowers, mahāmāndārava flowers, mañjūṣaka flowers, and mahāmañjūṣaka flowers, scattering them over the Buddha and the great assembly. The universal Buddha-worlds shook in six ways. At that time, the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, non-humans, as well as minor kings and wheel-turning sagely kings in the assembly—all this great assembly—attained what they had never had before, and rejoicing with joined palms, they single-mindedly gazed at the Buddha.

1.16

At that time, the Buddha emitted a ray of light from the white tuft between his eyebrows, illuminating eighteen thousand worlds in the east, everywhere without exception, down to the Avīci hell and up to the Akaniṣṭha heaven. In this world, all the sentient beings of the six destinies in those lands were seen, and the present Buddhas in those lands were seen, and the sūtras and teachings expounded by those Buddhas were heard. Moreover, those bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who practiced and attained the Way were seen. Furthermore, the bodhisattva-mahāsattvas practicing the Bodhisattva Way through diverse causes and conditions, diverse faiths and understandings, and diverse aspects were seen. Furthermore, the Buddhas who entered parinirvāṇa were seen. Furthermore, after the Buddhas had entered parinirvāṇa, seven-jeweled stūpas built with the Buddha relics were seen.

1.17

At that time, Maitreya Bodhisattva had this thought: 'Now the Bhagavat manifests signs of supernatural transformations; by what causes and conditions is there this auspicious sign? Now the Buddha, the Bhagavat, has entered into samādhi—this is an inconceivable, rare occurrence. Whom should I ask? Who can answer?' He also had this thought: 'This Mañjuśrī, son of the Dharma King, has already attended upon and made offerings to immeasurable Buddhas of the past; he must surely have seen such rare signs. I will now ask him.'

1.18

At that time, the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, and all the devas, nāgas, ghosts, spirits, and the like, all had this thought: 'Whom should we now ask concerning this sign of the Buddha's radiance and supernatural power?'

1.19

At that time, Maitreya Bodhisattva, wishing to resolve his own doubt and observing also the minds of the fourfold assembly of bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, as well as the gathered host of devas, nāgas, ghosts, and spirits, asked Mañjuśrī: 'For what cause and condition is there this auspicious sign of supernatural power, this emission of great radiance illuminating eighteen thousand lands in the east, so that all the splendours of those Buddha realms are seen?' Thereupon Maitreya Bodhisattva, wishing to restate this meaning, asked in verse:

1.20

'Mañjuśrī! Why has the Guide / emitted from the white ūrṇā between his brows / a great light that shines everywhere, / and rained māndārava and mañjūṣaka flowers, / while a sandalwood-scented breeze / delights the minds of the assembly? / By this cause and condition, / the earth is everywhere adorned and pure, / and this world / quakes in six ways. / At that time the fourfold assembly / all rejoice, / their bodies and minds glad and refreshed, / obtaining what they never had before. / The light from between his brows / shines to the east / on eighteen thousand lands, / all turned to a golden hue, / from the Avīci hell / upward to the summit of existence. / Within those worlds, / the living beings of the six destinies, / the paths of their births and deaths, / their good and bad karmic conditions, / and the fine or ugly retributions they receive— / all are seen here. / Further, we behold the Buddhas, / holy masters and lions, / proclaiming the scriptures, / subtle, wondrous, supreme. / Their voices are pure, / sending forth gentle sounds / to teach bodhisattvas / by countless hundreds of millions, / with brahma-sounds profound and wondrous, / making all delight to hear them. / Each in his own world / preaches the true Dharma / through various causes and conditions. / With immeasurable similes, / they illuminate the Buddha-Dharma / and enlighten sentient beings. / If people suffer distress, / weary of aging, sickness, and death, / for their sake they preach nirvāṇa, / ending all bounds of suffering. / If people possess merit, / have made offerings to Buddhas, / and set their intent on the superior Dharma, / for their sake they preach the pratyekabuddha [path]. / If there are Buddha-sons / cultivating various practices / seeking unsurpassable wisdom, / for their sake they preach the pure path. / Mañjuśrī! / As I abide here, / I see and hear such things / and thousands of millions of matters, / numerous like this, / which I shall now briefly recount. / I see in those lands / bodhisattvas numerous as the sands of the Ganges, / seeking the Buddha path / through various causes and conditions. / Some practice giving / of gold, silver, coral, / pearls, maṇi jewels, / giant clamshells, agates, / diamonds, and various gems, / male and female slaves, carriages, / jewel-adorned litters and palanquins, / gladly giving them away. / Dedicating [their merit] toward the Buddha path, / they vow to attain this vehicle, / foremost in the three realms, / praised by all the Buddhas. / Some bodhisattvas give / jewel carts with four horses, / balustrades and flower canopies, / and decorative carriages. / Again, I see bodhisattvas giving / their flesh, hands, and feet, / and their wives and children, / seeking the unsurpassable path. / Again, I see bodhisattvas gladly giving / their heads, eyes, and bodies, / seeking the Buddha's wisdom. / Mañjuśrī! / I see kings / going to the Buddha's presence / to ask of the unsurpassable path, / thereupon abandoning pleasant lands, / palaces, ministers, and concubines, / shaving their hair and beards, / and donning the Dharma robes. / Or I see bodhisattvas / becoming bhikṣus, / dwelling alone in peaceful quiet, / delighting in reciting the scriptures. / Again, I see bodhisattvas, / heroic and vigorous, / entering deep mountains / to contemplate the Buddha path. / Again, I see those who have renounced desires / constantly abiding in seclusion, / deeply cultivating dhyāna-concentration, / and attaining the five supernatural faculties. / Again, I see bodhisattvas / settled in dhyāna with palms joined, / praising the Dharma Kings / with thousands and tens of thousands of verses. / Again, I see bodhisattvas, / profound in wisdom and firm in will, / able to question the Buddhas, / hearing and completely upholding [their words]. / Again, I see Buddha-sons / endowed with concentration and wisdom, / preaching the Dharma to the assembly / with immeasurable similes. / Delighting in preaching the Dharma, / they transform bodhisattvas, / crush Māra's hosts, / and strike the Dharma drum. / Again, I see bodhisattvas / silent and at peace, / respected by devas and nāgas, / yet taking no joy in it. / Again, I see bodhisattvas / dwelling in forests and emitting light / to relieve the suffering of the hells / and lead them to enter the Buddha path. / Again, I see Buddha-sons / who have never slept, / walking in meditation through the forest, / diligently seeking the Buddha path. / Again, I see those keeping the precepts, / their deportment flawless, / pure as jewel beads, / thereby seeking the Buddha path. / Again, I see Buddha-sons / abiding in the power of patience, / so that when arrogant people / revile and beat them, / they can endure it all, / thereby seeking the Buddha path. / Again, I see bodhisattvas / renouncing all jest and frivolity / and foolish retinues, / associating with the wise, / single-mindedly dispelling distraction, / focusing their thoughts in mountain forests / for billions of years, / thereby seeking the Buddha path. / Or I see bodhisattvas giving / fine food and drink / and hundreds of medicinal broths / to the Buddha and the Saṅgha. / Exquisite robes and fine garments, / worth thousands and tens of thousands, / or priceless garments, / they give to the Buddha and the Saṅgha. / Sandalwood jewel chambers / by thousands, tens of thousands, and millions, / and various wondrous bedding, / they give to the Buddha and the Saṅgha. / Pure parks and groves / with lush flowers and fruits, / flowing springs and bathing ponds, / they give to the Buddha and the Saṅgha. / Such gifts as these, / various, wondrous, and subtle, / they give joyfully without wearying, / seeking the unsurpassable path. / Or there are bodhisattvas / who preach the Dharma of tranquil extinction, / giving various instructions / to countless living beings. / Or I see bodhisattvas / contemplating the nature of all dharmas / as devoid of a duality of marks, / just like empty space. / Again, I see Buddha-sons / whose minds are unattached, / who with this wondrous wisdom / seek the unsurpassable path. / Mañjuśrī! / There are also bodhisattvas / who, after the Buddha's parinirvāṇa, / make offerings to the relics. / Again, I see Buddha-sons / building stūpas and shrines, / countless as the Ganges' sands, / to adorn the realms. / The jewelled stūpas, high and wondrous, / are five thousand yojanas in height / and equal in length and breadth, / two thousand yojanas. / At each stūpa and shrine / are a thousand banners and pennants, / pearl nets and open-air canopies, / with jewel bells sounding in harmony. / Devas, nāgas, and spirits, / humans and non-humans, / with fragrant flowers and instrumental music, / constantly make offerings. / Mañjuśrī! / These Buddha-sons, / to make offerings to the relics, / adorn the stūpas and shrines / so that the lands are naturally / singularly magnificent and fine, / like the king of heavenly trees / when its flowers bloom. / The Buddha has emitted a single light, / and I and the gathered assembly / behold these lands / in all their diverse wonders. / The supernatural powers and wisdom of the Buddhas are rare: / emitting a single pure ray of light, / it illumines immeasurable lands. / Seeing this, / we have attained what we never had before. / Son of the Buddha, Mañjuśrī! / We pray you resolve the doubts of the assembly. / The fourfold assembly looks up in joyful anticipation, / gazing upon you and me. / Why has the Bhagavat / emitted this radiance? / Son of the Buddha, answer in due time; / resolve our doubts and cause us to rejoice. / For what benefit / is this radiance set forth? / Is it to preach this wondrous Dharma / which the Buddha attained / while seated at the place of awakening? / Or is he about to bestow vyākaraṇa? / The display of all the Buddha lands, / adorned and pure with many jewels, / and the sight of all the Buddhas, / is no minor cause. / Mañjuśrī, you should know: / the fourfold assembly, the nāgas, and the spirits / gaze upon you, benevolent one; / what will you say to them?'

1.21

At that time, Mañjuśrī said to Maitreya Bodhisattva Mahāsattva and all the great beings: 'Good men! According to my reflection, the Buddha, the Bhagavat, now wishes to preach the great Dharma, to pour down the great Dharma rain, to blow the great Dharma conch, to strike the great Dharma drum, and to set forth the meaning of the great Dharma. Good men! In the past, among former Buddhas, I have seen this auspicious sign: having emitted this light, they straightway preached the great Dharma. Therefore you should know that the light now displayed by the Buddha is also like this; wishing to cause sentient beings all to hear and understand the Dharma that is difficult for all the world to believe, he displays this auspicious sign.

1.22

'Good men! In the past, immeasurable, boundless, inconceivable asaṃkhyeya kalpas ago, at that time there was a Buddha named Candrasūryapradīpa, Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasampanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. He preached the true Dharma: good in the beginning, good in the middle, and good in the end, its meaning profound and far-reaching, its words subtle and clever, pure and unadulterated, complete with the marks of pure and clean brahma-conduct. For those who sought to be śrāvakas, he preached the Dharma conforming to the Four Truths, to cross over birth, aging, sickness, and death, reaching ultimate nirvāṇa; for those who sought to be pratyekabuddhas, he preached the Dharma conforming to the twelve causes and conditions; for the bodhisattvas, he preached conforming to the six pāramitās, causing them to attain anuttarā samyaksambodhi and accomplish all-knowledge.

1.23

'Next, there was another Buddha also named Candrasūryapradīpa, and next another Buddha also named Candrasūryapradīpa; in this way there were twenty thousand Buddhas, all of the same name, called Candrasūryapradīpa, and of the same clan name, the Bhāradvāja clan. Maitreya, you should know that from the first Buddha to the last, all had the same name, Candrasūryapradīpa, and were endowed with the ten titles. The Dharma they preached was good in the beginning, middle, and end. Before the last Buddha left home, he had eight princely sons: the first was named Mati, the second Sumati, the third Anantamati, the fourth Ratnamati, the fifth Viśeṣamati, the sixth Vimatisamudghātī, the seventh Ghoṣamati, and the eighth Dharmamati. These eight princes possessed majestic virtue and sovereignty, each ruling over four continents. When these princes heard that their father had left home and attained anuttarā samyaksambodhi, they all abandoned their royal positions, also left home in following him, generated the aspiration for the Mahāyāna, constantly cultivated brahma-conduct, and all became dharmabhāṇakas, having already planted roots of goodness under thousands of myriads of Buddhas.

1.24

'At that time, Candrasūryapradīpa Buddha preached the Mahāyāna sūtra named Immeasurable Meanings, a teaching for bodhisattvas, watched over and kept in mind by the Buddhas. Having preached this sūtra, he sat cross-legged amidst the great assembly and entered the samādhi of the station of immeasurable meanings, his body and mind motionless. At that time, the heavens rained down māndārava flowers, mahāmāndārava flowers, mañjūṣaka flowers, and mahāmañjūṣaka flowers, scattering them over the Buddha and the great assembly. The universal Buddha realm quaked in six ways. At that time, in the assembly, the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, non-humans, petty kings, wheel-turning sage kings, and others—all these masses of the great assembly attained what they never had before, and joyfully joining their palms, they single-mindedly gazed upon the Buddha.

1.25

'At that time, the Tathāgata emitted from the white ūrṇā between his brows a radiance that illuminated eighteen thousand Buddha lands in the east, leaving none unreached, just as all these Buddha lands are seen today. Maitreya, you should know that at that time in the assembly there were two billion bodhisattvas who rejoiced and wished to hear the Dharma. Seeing this light illuminating all the Buddha lands, these bodhisattvas attained what they never had before, and wished to know the cause and condition of this light. At that time there was a bodhisattva named Varaprabha, who had eight hundred disciples. At that time, Candrasūryapradīpa Buddha arose from his samādhi and, for the sake of Varaprabha Bodhisattva, preached the Mahāyāna sūtra named the Lotus of the True Dharma (Saddharmapuṇḍarīka), a teaching for bodhisattvas, watched over and kept in mind by the Buddhas, for sixty minor kalpas without rising from his seat. Those in the assembly listening also sat in one place for sixty minor kalpas, their bodies and minds motionless, listening to what the Buddha preached as if it were the duration of a meal. At that time, among the assembly, not a single person gave rise to weariness or indolence in body or mind.'

1.26

“After the Buddha Candrasūryapradīpa preached this sūtra for sixty minor kalpas, he proclaimed to the assembly of Brahmās, Māras, śramaṇas, and brāhmaṇas, as well as gods, humans, and asuras: ‘At midnight today the Tathāgata will enter nirvāṇa without remainder.’ There was then a bodhisattva named Guṇagambhiragarbha, to whom the Buddha Candrasūryapradīpa conferred vyākaraṇa, announcing to the bhikṣus: ‘This Bodhisattva Guṇagambhiragarbha will next become a Buddha, named Vimalagātra Tathāgata, Arhat, Samyaksambuddha.’ Having conferred the vyākaraṇa, the Buddha entered nirvāṇa without remainder at midnight. After the Buddha’s parinirvāṇa, Bodhisattva Varasaprabha upheld the Saddharmapuṇḍarīkasūtra, expounding it to people for a full eighty minor kalpas. The eight sons of the Buddha Candrasūryapradīpa all took Varaprabha as their teacher, and Varaprabha instructed them and caused them to become firmly established in anuttarā samyaksambodhi. After making offerings to immeasurable hundreds, thousands, myriads, and kotis of Buddhas, these princes all attained the Buddha path; the last among them to attain Buddhahood was named Dīpaṃkara. Among the eight hundred disciples was one named Yaśaskāma, who was greedily attached to gain and offerings; though he repeatedly recited various scriptures, he did not penetrate them and forgot most of them, and so was named Yaśaskāma. Because this person had also planted various kuśalamūlas, he was able to meet immeasurable hundreds, thousands, myriads, and kotis of Buddhas, making offerings, paying reverence, honouring, and praising them. Maitreya, you should know that Bodhisattva Varaprabha at that time was none other than myself, and Bodhisattva Yaśaskāma was yourself. Now seeing this omen, it is no different from the former one; therefore I consider: ‘Today the Tathāgata will preach the Mahāyāna sūtra called the Saddharmapuṇḍarīka, a teaching for bodhisattvas, guarded and kept in mind by the Buddhas.’”

1.27

Then Mañjuśrī, wishing to reiterate this meaning among the great assembly, spoke in verse:

1.28

“I recall in ages past, immeasurable, countless kalpas ago, / There was a Buddha, the Most Honoured among men, named Candrasūryapradīpa. / The Bhagavat expounded the Dharma, delivering immeasurable sentient beings / And countless kotis of bodhisattvas, causing them to enter the Buddha’s wisdom. / Before the Buddha left home, he had eight sons; / Seeing the Great Sage leave home, they likewise followed to practice the brahma-faring. / Then the Buddha preached the Mahāyāna, a sūtra named Immeasurable Meanings, / Extensively distinguishing it among the great assembly. / Having spoken this sūtra, right upon the Dharma-seat, / He sat cross-legged in the samādhi named the Abode of Immeasurable Meanings. / Mandārava flowers rained from the sky, heavenly drums sounded spontaneously, / And the devas, nāgas, ghosts, and spirits made offerings to the Most Honoured among men. / All the Buddha lands then shook mightily; / The Buddha emitted a ray from the mark between his brows, revealing wondrous and rare occurrences. / This light illuminated the eastern direction, eighteen thousand Buddha lands, / Showing where all sentient beings receive their karmic recompense of saṃsāra. / Some saw those Buddha lands adorned with diverse jewels, / The colour of lapis lazuli and crystal, all revealed by the Buddha's light. / They also saw devas, humans, nāgas, spirits, yakṣas, / Gandharvas, and kinnaras, each making offerings to their Buddha. / Again, they saw the Tathāgatas spontaneously attaining the Buddha path, / Their bodies the colour of gold mountains, upright, majestic, and exceedingly subtle, / As within pure lapis lazuli an image of true gold is revealed; / The Bhagavats in the great assemblies expounded the profound meaning of the Dharma. / In each of the Buddha lands the śrāvakas were countless; / Illuminated by the Buddha's light, that whole assembly was fully visible. / There were also bhikṣus living in mountain forests, / Vigorously upholding pure precepts as if guarding a bright pearl. / Again, they saw bodhisattvas practicing giving, patience, and the like, / In numbers like the sands of the Ganges, all revealed by the Buddha's light. / Again, they saw bodhisattvas deeply entering dhyāna concentrations, / Their bodies and minds still and unmoving, seeking the unsurpassed path. / Again, they saw bodhisattvas knowing the tranquil aspect of phenomena, / Each in his own realm preaching the Dharma and seeking the Buddha path. / At that time the fourfold assembly, seeing the Buddha Candrasūryapradīpa / Manifest such great supernatural power, were all joyful at heart / And asked one another: ‘What is the cause of this event?’ / The Honoured One revered by gods and men had just arisen from samādhi / And praised Bodhisattva Varaprabha: ‘You are the eye of the world, / The refuge and faith of all, able to uphold the Dharma treasury; / As for the Dharma I preach, only you can bear witness and know it.’ / The Bhagavat having praised him, causing Varaprabha to rejoice, / Preached this Lotus Sūtra for a full sixty minor kalpas / Without rising from this seat. The supreme and subtle Dharma that was spoken / This Dharmabhāṇaka Varaprabha was entirely able to receive and uphold. / The Buddha, having spoken this Lotus and gladdened the assembly, / Then on that very day announced to the assembly of gods and humans: / ‘The meaning of the true aspect of phenomena has already been preached to you; / Tonight at midnight I shall enter nirvāṇa. / Be single-minded in vigorous exertion, and remain free from heedlessness; / Buddhas are exceedingly difficult to meet, encountered only once in kotis of kalpas.’ / The sons of the Bhagavat, hearing that the Buddha would enter nirvāṇa, / Each harboured sorrow and grief: ‘How swift is the Buddha’s passing!’ / The Holy Lord, King of the Dharma, comforted the immeasurable assembly: / ‘When I enter parinirvāṇa, do not be anxious or afraid; / This Bodhisattva Guṇagambhiragarbha has already attained / A mind fully penetrating the unblemished true aspect of phenomena. / Next he will become a Buddha named Vimalagātra, / And he too will deliver immeasurable beings.’ / The Buddha entered parinirvāṇa that night, like fire extinguished when the fuel is spent; / His relics were distributed and immeasurable stūpas raised. / Bhikṣus and bhikṣuṇīs, in numbers like the sands of the Ganges, / Redoubled their vigorous exertion to seek the unsurpassed path. / This Dharmabhāṇaka Varaprabha upheld the treasury of the Buddha’s Dharma, / And for eighty minor kalpas broadly proclaimed the Lotus Sūtra. / These eight princes were instructed and converted by Varaprabha, / Firmly set on the unsurpassed path, destined to see countless Buddhas. / Having made offerings to those Buddhas, they followed and practiced the great path, / Successively attaining Buddhahood and passing on the vyākaraṇa. / The last Deva of Devas was named Dīpaṃkara Buddha, / Guide of the sages, delivering immeasurable multitudes. / This Dharmabhāṇaka Varaprabha then had a disciple / Whose mind was constantly indolent, greedy for fame and profit, / Insatiable in seeking fame and profit, frequently visiting noble families; / He discarded what he had studied and recited, neglecting and forgetting without fluency. / For these reasons he was called Yaśaskāma. / Yet he also practiced many wholesome deeds, came to meet countless Buddhas, / Made offerings to the Buddhas, followed and practiced the great path, / Perfected the six pāramitās, and now meets the Lion of the Śākyas. / Hereafter he will become a Buddha named Maitreya, / Broadly delivering sentient beings in numbers beyond measure. / After that Buddha entered parinirvāṇa, that indolent one was you; / And the Dharmabhāṇaka Varaprabha is now none other than myself. / When I saw the lamp-illumined Buddha, the original portent of light was like this; / Therefore I know that the present Buddha wishes to preach the Lotus Sūtra. / The present sign is like the former omen; this is the upāya of the Buddhas. / The present Buddha emits a ray of light to help reveal the meaning of the true aspect. / All people should now know and, with palms joined and single-minded, await: / The Buddha will rain the Dharma rain to satisfy those who seek the path. / Those who seek the Three Vehicles, if they harbor doubts and regrets, / The Buddha will cut them off and dispel them, leaving none remaining.”

1.29

Saddharmapuṇḍarīkasūtra, Chapter 2: Upāya

1.30

At that time, the Bhagavat serenely arose from samādhi and addressed Śāriputra: “The wisdom of the Buddhas is exceedingly profound and immeasurable; the gateway to their wisdom is difficult to comprehend and difficult to enter, beyond the capacity of any śrāvaka or pratyekabuddha to know. Why is this? The Buddhas have closely attended hundreds, thousands, myriads, kotis of countless Buddhas, fully practiced the immeasurable Dharma paths of the Buddhas, been courageous and vigorous, with their renown heard everywhere, accomplished profound, unprecedented teachings, and what they preach according to circumstance is difficult to understand. Śāriputra, since attaining Buddhahood, I have with various causes and conditions, various parables, widely expounded teachings and countless upāyas, guiding sentient beings to free them from all attachments. Why is this? The Tathāgata has fully perfected upāya and the pāramitā of knowledge and vision. Śāriputra, the Tathāgata’s knowledge and vision is vast and profound, immeasurable and unobstructed; his powers, fearlessnesses, dhyāna concentrations, and liberation samādhis deeply penetrate without bound, accomplishing all unprecedented teachings. Śāriputra, the Tathāgata can distinguish variously and skillfully explain phenomena; his words are soft and gentle, delighting the hearts of the multitude. Śāriputra, to state the essential: the Buddhas have fully accomplished immeasurable, boundless, unprecedented teachings.

1.31

“Stop, Śāriputra! There is no need to say more. Why is this? What the Buddhas have accomplished is the foremost, rare, difficult-to-understand Dharma. Only Buddhas with Buddhas can exhaustively fathom the true aspect of all phenomena—namely, that all phenomena have such appearances, such natures, such essences, such powers, such activities, such causes, such conditions, such effects, such retributions, and such ultimate equality from beginning to end.”

1.32

Then the Bhagavat, wishing to reiterate this meaning, spoke in verse:

1.33

"The Hero of the World is immeasurable;
all devas and mortals,
all classes of living beings,
none is capable of knowing the Buddha.
The Buddha's powers, fears, fearslessnesses,
liberations, and various samādhis,
as well as the Buddha's other Dharmas—
none is capable of measuring them.
Originally following countless Buddhas,
he fully practiced the various paths;
the profound, subtle, and wondrous Dharma
is hard to see and hard to comprehend.
Having practiced these various paths
for immeasurable kotis of kalpas,
he attained the fruition at the place of awakening;
I already fully know and see this.
Such great fruition and retribution,
and the meanings of the various natures and marks—
only I and the Buddhas of the ten directions
are able to know these matters.
This Dharma cannot be demonstrated;
the mark of words and speech is extinguished in stillness.
No other classes of living beings
are able to attain understanding,
except for the host of Bodhisattvas
whose power of faith is firm and solid.
The assemblies of disciples of the Buddhas,
who have formerly made offerings to the Buddhas,
whose outflows are all exhausted,
and who abide in their final body—
such people as these,
their power is not equal to it.
Even if the world were full
of those like Śāriputra,
exhausting their thought to measure it together,
they could not fathom the Buddha's wisdom.
Even if the ten directions were full
of those like Śāriputra,
and the other disciples
also filled the lands of the ten directions,
exhausting their thought to measure it together,
they still could not know it.
Pratyekabuddhas of sharp wisdom,
free from outflows in their final body,
also filling the realms of the ten directions,
in number like a bamboo grove—
if these with one mind,
for immeasurable kotis of kalpas,
wished to ponder the Buddha's real wisdom,
none could know the slightest part of it.
Newly resolved Bodhisattvas,
who have made offerings to countless Buddhas,
thoroughly grasping all meanings and purports,
and also able to preach the Dharma well,
like rice, hemp, bamboo, and reeds,
filling the lands of the ten directions,
with one mind and subtle wisdom,
for kalpas like the sands of the Ganges,
if all of them together pondered it,
they could not know the Buddha's wisdom.
Non-retrogressing Bodhisattvas,
in number like the sands of the Ganges,
pondering and seeking it together with one mind,
still could not know it.
Again, I tell Śāriputra:
'The outflow-free and inconceivable,
profound, subtle, and wondrous Dharma,
I have now fully attained;
only I know its marks,
and so do the Buddhas of the ten directions.'
Śāriputra should know
that the words of the Buddhas do not differ;
toward the Dharma spoken by the Buddha,
one should generate great power of faith.
After a long time, the Bhagavat's Dharma
must surely speak the real truth."
I tell the assembly of śrāvakas
and those seeking the vehicle of the pratyekabuddhas:
"'I have caused them to escape the bonds of suffering
and attain nirvāṇa.'
The Buddha, through the power of upāya,
reveals the teachings of the three vehicles;
living beings are attached everywhere,
so he guides them to cause them to escape."

1.34

At that time, in the great assembly, there were śrāvakas whose outflows were exhausted, arhats such as Ājñātakauṇḍinya and others, twelve hundred people in all, as well as bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who had resolved on the mind of a śrāvaka or a pratyekabuddha. Each had this thought: "Now, for what reason does the Bhagavat earnestly praise upāya and say: 'The Dharma attained by the Buddha is profound and difficult to understand; what he speaks and its intent are hard to know; none of the śrāvakas and pratyekabuddhas can reach it'? The Buddha speaks of the meaning of a single liberation, and we too have attained this Dharma and reached nirvāṇa, yet now we do not know the purpose of this meaning?"

1.35

At that time, Śāriputra knew the doubt in the minds of the four assemblies and himself did not yet understand, so he addressed the Buddha, saying: "Bhagavat! By what cause, by what condition do you earnestly praise the foremost upāya of the Buddhas, the profound, subtle, and wondrous Dharma that is difficult to understand? From the past until now, I have never heard such a teaching from the Buddha; now the four assemblies all have doubts. We pray only that the Bhagavat will expound this matter. For what reason does the Bhagavat earnestly praise the profound, subtle, and wondrous Dharma that is difficult to understand?"

1.36

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

1.37

"The Sun of Wisdom, the Great Holy Honored One,
after a long time now preaches this Dharma,
himself speaking of having attained such
powers, fearlessnesses, and samādhis,
dhyāna-absorptions, liberations, and the like—
inconceivable Dharmas.
Regarding the Dharma attained at the place of awakening,
no one is able to raise questions;
my intention is hard to fathom,
and there is no one who can question it either.
Without being questioned, he speaks of himself,
praising the path he has practiced;
his wisdom is extremely subtle and wondrous,
attained by the Buddhas.
The outflow-free arhats
and those seeking nirvāṇa
have now all fallen into the net of doubt:
why does the Buddha preach this?
Those who seek the vehicle of pratyekabuddhas,
bhikṣus, bhikṣuṇīs,
gods, nāgas, ghosts, and spirits,
as well as gandharvas and others,
look at one another and harbor hesitation,
gazing up at the Two-Footed Honored One:
what is the meaning of this matter?
We pray that the Buddha will explain it for us.
Among the assembly of śrāvakas,
the Buddha declared me foremost.
Now, regarding my own wisdom,
I am doubtful and cannot understand:
is this the ultimate Dharma,
or is it the path to be practiced?
The sons born from the Buddha's mouth
join their palms and look up in expectation;
we pray you will emit a subtle, wondrous voice
and in due time preach it according to reality.
The gods, nāgas, spirits, and the like
are in number like the sands of the Ganges;
the Bodhisattvas seeking buddhahood
are roughly eighty thousand in number;
furthermore, from myriads of kotis of lands,
wheel-turning sage kings have arrived;
joining their palms with reverent minds,
they wish to hear the complete path."

1.38

At that time the Buddha said to Śāriputra: "Stop, stop! There is no need to speak further. If this matter is spoken of, all the gods and humans in all the worlds will become startled and doubtful."

1.39

Śāriputra addressed the Buddha again, saying: "Bhagavat, we pray only that you speak it, we pray only that you speak it! Why? In this assembly there are countless hundreds of thousands of myriads of kotis of asaṃkhyeya living beings who have seen past Buddhas; their faculties are sharp, their wisdom is clear and bright, and when they hear what the Buddha preaches, they will be able to reverently believe."

1.40

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

1.41

"Dharma King, Unsurpassed Honored One,
pray only speak it and do not be anxious.
In this assembly of immeasurable beings,
there are those who can reverently believe."

1.42

The Buddha stopped Śāriputra again: "If this matter is spoken of, the devas, humans, and asuras in all worlds will become startled and doubtful, and bhikṣus of abhimāna will fall into a great pit."

1.43

At that time the Bhagavat spoke verses again, saying:

1.44

"Stop, stop, there is no need to speak;
my Dharma is wondrous and hard to conceive.
Those with abhimāna,
upon hearing it, will surely not reverently believe."

1.45

At that time Śāriputra addressed the Buddha again, saying: "Bhagavat! We pray only that you speak it, we pray only that you speak it! Now in this assembly, those of our kind, hundreds of thousands of myriads of kotis, have already received transformation from the Buddha life after life. People such as these will surely be able to reverently believe; through the long night they will find peace and security, and gain great benefit."

1.46

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

1.47

"Unsurpassed Two-Footed Honored One,
we pray you speak the foremost Dharma.
I am the Buddha's eldest son;
pray deign to explain it analytically.
In this assembly of immeasurable beings,
they can reverently believe in this Dharma.
The Buddha has already, life after life,
taught and transformed such as these;
all with one mind join their palms,
wishing to listen to and accept the Buddha's words.
We twelve hundred,
and the others seeking buddhahood—
we pray that for the sake of this assembly,
you deign to explain it analytically.
When these hear this Dharma,
they will generate great joy."

1.48

At that time the Bhagavat said to Śāriputra: "You have already earnestly requested three times; how could I not speak? Listen closely now and reflect on it well; I will explain and analyze it for you." When these words were spoken, in the assembly there were five thousand bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who immediately arose from their seats, bowed to the Buddha, and withdrew. Why? Because the roots of sin of these people were deep and heavy, and their abhimāna led them to claim to have attained what they had not attained, and to have realized what they had not realized. Having such faults, they did not remain. The Bhagavat remained silent and did not stop them.

1.49

At that time the Buddha said to Śāriputra: "Now this assembly of mine has no more branches and leaves, but consists purely of the true and solid. Śāriputra! It is good that such people of abhimāna have withdrawn. Listen well now; I shall speak for you."

1.50

Śāriputra said: "Yes, Bhagavat! We wish and joyfully desire to hear it."

1.51

The Buddha told Śāriputra: "Such a wondrous Dharma as this, the Buddha Tathāgatas preach only at times, just as the udumbara flower appears only once in a great while. Śāriputra! You all should believe in what the Buddha speaks; his words are not false. Śāriputra! The Buddhas preach the Dharma according to what is appropriate, yet their purpose is difficult to understand. Why? By countless upāyas, various causes and conditions, and words of parables, I expound the dharmas. This Dharma is not what thought and conceptual distinction can understand; only the Buddhas are able to know it. Why? The Buddha Bhagavats appear in the world solely because of one great causal condition. Śāriputra! What is meant by the Buddha Bhagavats appearing in the world solely because of one great causal condition? The Buddha Bhagavats appear in the world because they wish to open the Buddha's knowledge and vision to living beings, causing them to attain purity; they appear in the world because they wish to reveal the Buddha's knowledge and vision to living beings; they appear in the world because they wish to cause living beings to awaken to the Buddha's knowledge and vision; they appear in the world because they wish to cause living beings to enter the path of the Buddha's knowledge and vision. Śāriputra! This is why the Buddhas appear in the world because of one great causal condition."

1.52

The Buddha told Śāriputra: "The Buddha Tathāgatas teach and transform only Bodhisattvas; whatever they do is always for one matter, solely to reveal and awaken living beings with the Buddha's knowledge and vision. Śāriputra! The Tathāgata expounds the Dharma for living beings solely by means of the One Buddha Vehicle; there is no other vehicle, whether two or three. Śāriputra! The Dharma of all the Buddhas of the ten directions is also like this.

1.53

「Śāriputra! The Buddhas of the past, by immeasurable and countless upāyas, various causes and conditions, and words of parables, expounded the dharmas for living beings; these dharmas were all for the sake of the One Buddha Vehicle. When these living beings heard the Dharma from the Buddhas, they ultimately all attained the knowledge of all modes.

1.54

「Śāriputra! The Buddhas of the future will appear in the world, and they also, by immeasurable and countless upāyas, various causes and conditions, and words of parables, will expound the dharmas for living beings; these dharmas are all for the sake of the One Buddha Vehicle. When these living beings hear the Dharma from the Buddhas, they will ultimately all attain the knowledge of all modes.

First 54 of 63 passages. Read on

Translations (2)

The Lotus Sutra — Tsugunari Kubo & Akira Yuyama 2007, English
The Lotus of the Wonderful Law, or The Lotus Gospel (Miao-fa lien hua ching) — English

Linked texts (1)

妙法蓮華經 — Classical Chinese