妙法蓮華經 3

English (machine translation) 3

Language: English

3.1

Translated under imperial order by Tripiṭaka Master Kumārajīva of Kucha under the Later Qin

3.2

Chapter 5: The Parable of the Medicinal Herbs

At that time the Bhagavat said to Mahākāśyapa and the great disciples: "Well said, well said! Kāśyapa has well spoken of the Tathāgata's true merits. It is truly as you have said. The Tathāgata also possesses immeasurable, boundless, asaṃkhyeya merits; if you were to speak of them for immeasurable millions of kalpas, you could not exhaust them. Kāśyapa, you should know that the Tathāgata is the king of all phenomena; whatever he preaches is not in vain. Regarding all phenomena, he expounds them with the upāya of wisdom; the Dharma he expounds all reaches the ground of all-knowledge. The Tathāgata observes and knows the final destination of all phenomena, and also knows what is practiced deep within the hearts of all sentient beings, penetrating without obstruction. Furthermore, he fully and thoroughly understands all phenomena, revealing all wisdom to sentient beings.

3.4

"Kāśyapa, it is like the plants, trees, thickets, forests, and medicinal herbs growing on the mountains, rivers, ravines, valleys, and lands of the three-thousand great thousandfold world, of many kinds, each differing in name and appearance. A dense cloud spreads everywhere, completely covering the three-thousand great thousandfold world, raining down equally all at once, its moisture permeating everywhere. The plants, trees, thickets, forests, and medicinal herbs—with small roots, small stalks, small branches, and small leaves; medium roots, medium stalks, medium branches, and medium leaves; or large roots, large stalks, large branches, and large leaves—and trees large and small, each according to their high, medium, or low [nature], receive a share. From what is rained by the one cloud, each according to its species grows, develops, blossoms, and bears fruit. Although grown from the same earth and moistened by the same rain, the grasses and trees are each distinct.

3.5

"Kāśyapa, you should know that the Tathāgata is also like this. He appears in the world like the rising of a great cloud, and with a great voice he reaches everywhere throughout the world—among gods, humans, and asuras—just as that great cloud covers the three-thousandfold great-thousandfold world. In the midst of the great assembly, he proclaims these words: 'I am the Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasampanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. I cause those not yet crossed over to cross over, those not yet liberated to be liberated, those not yet at ease to be at ease, and those not yet having attained nirvāṇa to attain nirvāṇa. I know this present world and future worlds as they truly are. I am the all-knower, the all-seer, the knower of the path, the opener of the path, and the preacher of the path. All of you hosts of gods, humans, and asuras should come here in order to hear the Dharma.' At that time, immeasurable thousands of myriads of koṭis of kinds of living beings come to the Buddha's place to hear the Dharma. The Tathāgata then observes whether the faculties of these living beings are sharp or dull, whether they are energetic or indolent, and according to what they can bear, preaches the Dharma for them in immeasurable varieties, causing them all to rejoice and swiftly obtain wholesome benefit. Having heard this Dharma, these living beings are secure in this present life and later are born in good realms, receiving joy through the path and also getting to hear the Dharma. Having heard the Dharma, they are freed from all hindrances, and according to their strength and ability among all dharmas, they gradually enter the path. Just as that great cloud rains upon all the plants, trees, thickets, forests, and various medicinal herbs, each fully receiving moisture according to its nature, and each growing and developing.

3.6

"The Dharma preached by the Tathāgata has one characteristic and one flavor—namely, the characteristic of liberation, the characteristic of detachment, and the characteristic of cessation, ultimately reaching the knowledge of all modes. If there are living beings who hear the Dharma of the Tathāgata, uphold, read, and recite it, and practice it as taught, they do not themselves perceive or know the merit they obtain. Why is this? Only the Tathāgata knows the species, characteristics, substance, and nature of these living beings: what they think of, what they reflect upon, what they cultivate; how they think, how they reflect, how they cultivate; with what dharma they think, with what dharma they reflect, with what dharma they cultivate; and by what dharma they attain what dharma. Living beings abide on various stages, and only the Tathāgata sees them as they truly are, clearly and unobstructed. It is just like those plants, trees, thickets, forests, and medicinal herbs that do not know their own superior, middling, or inferior nature. The Tathāgata knows this Dharma of one characteristic and one flavor—namely, the characteristic of liberation, the characteristic of detachment, and the characteristic of cessation—which ultimately reaches nirvāṇa, the characteristic of constant quiescence, finally returning to emptiness. Having known this, the Buddha observes the mental desires of living beings and protects them, and therefore does not immediately preach the knowledge of all modes for them.

3.7

"You, Kāśyapa, are most rare, being able to know that the Tathāgata preaches the Dharma in accordance with what is fitting, and able to believe and accept it. Why is this? The Buddhas, the Bhagavats, preach the Dharma in accordance with what is fitting, which is difficult to understand and difficult to know."

3.8

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

3.9

"The King of Dharma, who destroys existence, / appears in the world; / in accordance with the desires of living beings, / he preaches the Dharma in various ways. / The Tathāgata is venerable and honored, / his wisdom profound and far-reaching; / having long kept silent on this essential, / he was not eager to preach it quickly. / If the wise hear it, / they are able to believe and understand; / if the unwise doubt and regret it, / they will be lost forever. / Therefore, Kāśyapa, / according to their capacity he preaches it for them, / through various conditions, / causing them to obtain right view. / Kāśyapa, you should know! / It is like a great cloud / rising in the world, / covering everything; / the cloud of wisdom holds moisture, / lightning flashes and gleams, / the sound of thunder rumbles afar, / making the multitude joyful. / The light of the sun is veiled, / coolness spreads over the earth; / dense clouds hang down low, / as if within reach of the hand. / Its rain falls everywhere equally, / pouring down simultaneously from the four quarters; / the deluge is immeasurable, / fully saturating all the land. / Growing in mountain streams, perilous gorges, / and deep, secluded recesses, / the plants, trees, and medicinal herbs, / both large and small trees, / the hundred grains, shoots, and crops, / sugarcane and grapevines— / nourished by the rain, / none is not fully satisfied; / the dry earth is soaked everywhere, / and herbs and trees flourish alike. / What comes forth from that cloud / is water of a single flavor, / yet the herbs, trees, thickets, and forests / receive moisture according to their measure. / All the various trees, / superior, middling, and inferior, / according to their size, / each attain growth; / roots, stems, branches, and leaves, / the luster and color of flowers and fruits, / wherever the single rain reaches, / all become fresh and glistening. / In accordance with their substance and characteristics, / the size of their natures and shares, / that which moistens them is one, / yet each flourishes on its own. / The Buddha is also like this, / appearing in the world / like a great cloud / covering everything. / Having appeared in the world, / for the sake of living beings / he analyzes and expounds / the reality of all dharmas. / The Great Sage, the Bhagavat, / amidst all the gods, humans, / and the entire assembly, / proclaims these words: / 'I am the Tathāgata, / the most honored of two-footed beings; / appearing in the world / like a great cloud, / I moisten all / parched living beings, / causing them all to be free from suffering / and obtain peace and joy— / the joys of the world / and the joy of nirvāṇa. / Hosts of gods and humans, / listen closely with single mind; / you should all come here / to behold the Unsurpassed Honored One.' / I am the Bhagavat, / none can equal me; / to bring peace and security to living beings, / I appear in the world. / For the great assembly I preach / the pure Dharma of amṛta; / that Dharma is of a single flavor: / liberation and nirvāṇa. / With a single wonderful voice / I expound this meaning, / constantly creating the causes and conditions / for the Mahāyāna. / I observe all beings / as completely equal, / having no thought of 'this' or 'that', / nor of love or hate. / I am without greed or attachment, / and also without limitation or hindrance; / constantly for all beings / I preach the Dharma with impartiality. / As it is for a single person, / so it is for many; / constantly expounding the Dharma, / I have never had any other business. / Coming, going, sitting, standing, / I never grow weary or fatigued, / filling the world / like rain that moistens everywhere. / Noble and base, high and low, / those who keep precepts and those who break precepts, / those complete in deportment / and those incomplete, / those with right views and those with wrong views, / those of sharp faculties and those of dull faculties— / equally I rain down the Dharma rain / without indolence or weariness. / All living beings / who hear my Dharma, / receive it according to their capacity / and abide on various stages: / whether dwelling among humans or gods, / wheel-turning sage kings, / or the kings Śakra and Brahmā— / these are the small medicinal herbs. / Those who know the uncontaminated dharmas, / can attain nirvāṇa, / develop the six supernatural powers / and acquire the three knowledges, / dwelling alone in mountain forests, / constantly practicing dhyāna, / and attaining the realization of a pratyekabuddha— / these are the middling medicinal herbs. / Those who seek the station of the Bhagavat, / thinking, 'I shall become a Buddha,' / practicing vigor and concentration— / these are the superior medicinal herbs. / Furthermore, the Buddha's sons / who focus their minds on the Buddha-path, / constantly practicing loving-kindness and compassion, / knowing themselves that they will become Buddhas, / resolute without doubt— / these are called small trees. / Those who dwell securely in supernatural powers, / turn the irreversible wheel, / and deliver immeasurable hundreds of thousands / of myriads of koṭis of living beings— / such Bodhisattvas / are called large trees. / The Buddha preaches with equality, / like rain of a single flavor; / in accordance with the natures of living beings, / what they receive is not the same, / just as those herbs and trees / receive differently according to their kinds. / The Buddha uses this metaphor / to expediently reveal [the truth]; / through various expressions / he expounds the single Dharma, / which, compared to the Buddha's wisdom, / is like a drop in the ocean. / I rain down the Dharma rain, / filling the world; / this Dharma of a single flavor / is cultivated according to capacity, / just as those thickets, forests, / medicinal herbs, and trees, / according to their size, / gradually increase in flourishing beauty. / The Dharma of all Buddhas / is always of a single flavor, / causing all worlds / to become completely fulfilled; / practicing gradually, / all attain the fruit of the path. / Śrāvakas and pratyekabuddhas, / dwelling in mountain forests, / abiding in their final bodies, / who hear the Dharma and attain the fruit, / are called medicinal herbs / that each attain growth. / If Bodhisattvas / have firm wisdom, / thoroughly understand the three realms, / and seek the supreme vehicle, / they are called small trees / that attain growth. / There are also those who dwell in dhyāna, / obtain the power of supernatural abilities, / hear of the emptiness of all dharmas, / rejoice greatly in their hearts, / emit immeasurable rays of light, / and deliver living beings; / these are called large trees / that attain growth. / Thus, Kāśyapa, / the Dharma preached by the Buddha / is like a great cloud; / with rain of a single flavor / it moistens the human flowers, / each attaining full fruition. / Kāśyapa, you should know / that by various causes and conditions / and diverse metaphors / I reveal the Buddha-path: / this is my upāya, / and so it is with all Buddhas. / Now for your sake / I speak of the most real matter: / 'The hosts of śrāvakas / have none attained extinction. / What you are practicing / is the Bodhisattva path; / gradually cultivating and learning, / you shall all become Buddhas.'"

3.10

Saddharmapuṇḍarīkasūtra, Chapter 6: Vyākaraṇa

3.11

At that time, having spoken these verses, the Bhagavat addressed the great assembly, proclaiming these words: "This disciple of mine, Mahākāśyapa, in future worlds shall wait upon and behold three hundred myriads of koṭis of Buddha Bhagavats, making offerings, paying reverence, honoring, and praising them, and widely proclaiming the immeasurable great Dharma of the Buddhas. In his final body, he shall become a Buddha named Raśmiprabhāsa Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasampanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. His land shall be named Avabhāsaprāptā, and his kalpa named Mahāvyūha. The Buddha's lifespan shall be twelve minor kalpas; his true Dharma shall abide in the world for twenty minor kalpas, and the counterfeit Dharma shall also abide for twenty minor kalpas. His realm shall be adorningly decorated, free from all defilements and evils, shards, rubble, thorns, feces, and filth. The ground of that land shall be flat and even, without highs and lows, pits, trenches, mounds, or hills. It shall have lapis lazuli for its ground, with rows of jeweled trees, gold ropes to mark the borders of the roads, and strewn with various precious flowers, purely clean all around. In that land the Bodhisattvas shall be immeasurable thousands of koṭis, and the host of śrāvakas shall also be countless. There shall be no works of Māra; although there will be Māra and Māra's people, they will all protect the Buddha's Dharma."

3.12

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

3.13

"I tell all the bhikṣus: / 'With the Buddha eye I see that this Kāśyapa, / in future worlds, / after immeasurable kalpas, / shall become a Buddha. / And in future worlds / he will make offerings to and behold / three hundred myriads of koṭis / of Buddha Bhagavats. / For the sake of the Buddha's wisdom, / he will purely cultivate the brahma-practice. / Having made offerings to the supreme / Honored One Among Two-Footed Beings, / he will cultivate all / unsurpassed wisdom. / In his final body / he shall become a Buddha. / His land will be pure, / with lapis lazuli for ground, / many jeweled trees / lining the sides of the roads, / and gold ropes bordering the roads, / delighting those who see it. / It will constantly emit fine fragrance / and be strewn with various famed flowers; / with various marvelous things / it will be adorned. / The ground will be flat and even, / without mounds or pits. / The host of Bodhisattvas / will be beyond calculation, / their minds supple and gentle, / having attained great supernatural powers, / upholding the Mahāyāna sūtras / of all Buddhas. / The host of śrāvakas, / uncontaminated in their final bodies, / sons of the Dharma King, / will also be beyond calculation, / such that even with the divine eye / one cannot count or know them. / That Buddha's lifespan / shall be twelve minor kalpas; / the true Dharma will abide in the world / for twenty minor kalpas; / the counterfeit Dharma will also abide / for twenty minor kalpas. / Such are the affairs / of the Bhagavat Raśmiprabhāsa.'"

3.14

At that time, Mahāmaudgalyāyana, Subhūti, and Mahākātyāyana, among others, were all trembling with awe. With single mind, joining their palms, they gazed up at the Honored One's countenance without looking away for even an instant, and together with one voice they spoke verses, saying:

3.15

"The Great Heroic World-Honoured One,
the Dharma King of the Śākyas,
out of pity for us,
bestows the Buddha's voice.
If, knowing our innermost thoughts,
he is seen conferring vyākaraṇa on us,
it will be like sprinkling ambrosia,
removing the heat and gaining refreshing coolness.
Just like one coming from a famine-stricken land
who suddenly encounters a great king's feast,
yet his heart still harbours doubt and fear,
not daring immediately to eat;
only if he receives the king's command
does he then dare to eat.
We likewise are like this:
always pondering the faults of the Lesser Vehicle,
not knowing how
we might attain the Buddha's unsurpassed wisdom.
Although we hear the Buddha's voice
saying that we shall become buddhas,
our hearts still harbour anxiety and fear,
like not daring immediately to eat;
if we receive the Buddha's vyākaraṇa,
only then will we be joyful and at ease.
The Great Heroic World-Honoured One
always desires to bring peace to the world;
we pray that he bestow vyākaraṇa upon us,
as a starving person needs permission to eat."

3.16

At that time, the World-Honoured One, knowing the thoughts in the minds of the great disciples, addressed the monks: "In a future age, this Subhūti will serve, attend upon, pay reverent homage to, revere, and praise three million billion nayutas of buddhas, constantly practicing pure conduct and fulfilling the bodhisattva path. In his final existence he will become a buddha named Śaśiketu Tathāgata, Worthy of Offerings, Perfectly Enlightened, Accomplished in Clear Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed Person, Tamer of Men, Teacher of Gods and Men, Buddha, World-Honoured One. The kalpa will be named Ratnasaṃbhava. The land will be named Ratnaprabhāsa. That land will be level and even, with crystal for ground, adorned with jewelled trees, free from mounds, pits, sand, pebbles, thorns, and the filth of feces and urine; jewelled flowers will cover the ground, pure all around. The people of that land will all dwell in jewelled terraces and exquisite, wondrous multi-storied pavilions. His śrāvaka disciples will be measureless and boundless, beyond what could be known by calculation or metaphor. The multitude of bodhisattvas will number countless thousands of tens of millions of nayutas. That buddha's lifespan will be twelve minor kalpas; the True Dharma will abide in the world for twenty minor kalpas, and the Counterfeit Dharma will also abide for twenty minor kalpas. That buddha will constantly reside in empty space preaching the Dharma for the assembly, delivering measureless multitudes of bodhisattvas and śrāvakas." At that time, the World-Honoured One, wishing to proclaim this meaning again, spoke a verse, saying:

3.17

"You assembly of monks,
I now tell you: all of you with single-minded devotion
listen to what I say:
My great disciple Subhūti
shall become a buddha
named Śaśiketu.
He will make offerings to countless
tens of thousands of millions of buddhas,
and following the conduct of the buddhas,
gradually fulfill the Great Path.
In his final existence he will obtain
the thirty-two primary marks,
upright and exquisitely handsome,
just like a jewelled mountain.
That buddha's land
will be the foremost in adorned purity;
all sentient beings who see it
will cherish and delight in it.
Therein the buddha
will deliver measureless multitudes.
Within that buddha's Dharma
there will be many bodhisattvas,
all of sharp faculties,
turning the wheel that does not regress.
That land will constantly be
adorned with bodhisattvas.
The assembly of śrāvakas
will be beyond reckoning,
all having attained the three vidyās,
possessing the six abhijñās,
abiding in the eight liberations,
and possessing great majestic virtue.
When that buddha preaches the Dharma,
he will display measureless
supernatural transformations
that are inconceivable.
The gods and humans,
in number like the sands of the Ganges,
will all join their palms together
and listen to the buddha's words.
That buddha's lifespan
will be twelve minor kalpas;
the True Dharma will abide in the world
for twenty minor kalpas,
and the Counterfeit Dharma will also abide for twenty minor kalpas."

3.18

At that time, the World-Honoured One again addressed the assembly of monks: "I now tell you: in a future age, this Mahākātyāyana will serve, make offerings to, pay reverent homage to, and revere eight thousand billion buddhas with various offering articles. After the nirvāṇa of each of those buddhas, he will erect stūpas and shrines, one thousand yojanas in height, and exactly five hundred yojanas in both length and breadth, all made of the combination of the seven treasures: gold, silver, lapis lazuli, mother-of-pearl, agate, real pearl, and rose quartz; and he will offer to the stūpas and shrines various flowers, necklaces, ointment incense, powdered incense, burning incense, silk canopies, banners, and streamers. After this has passed, he will further make offerings to twenty thousand billion buddhas in the same manner. Having made offerings to these buddhas, he will fulfill the bodhisattva path and become a buddha named Jāmbūnadaprabhāsa Tathāgata, Worthy of Offerings, Perfectly Enlightened, Accomplished in Clear Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed Person, Tamer of Men, Teacher of Gods and Men, Buddha, World-Honoured One. His land will be level and even, with crystal for ground, adorned with jewelled trees, with gold cords marking the sides of roads, exquisite flowers covering the ground, pure all around, bringing joy to all who see it. It will be free of the four bad destinies: the realms of hells, hungry ghosts, animals, and asuras; and many gods, humans, multitudes of śrāvakas, and bodhisattvas, in measureless tens of thousands of millions, will adorn that land. That buddha's lifespan will be twelve minor kalpas; the True Dharma will abide in the world for twenty minor kalpas, and the Counterfeit Dharma will also abide for twenty minor kalpas."

3.19

At that time, the World-Honoured One, wishing to proclaim this meaning again, spoke a verse, saying:

3.20

"You assembly of monks,
all listen with single-minded devotion:
what I have spoken
is real and without variation.
This Kātyāyana
will make offerings to buddhas
with various exquisite articles.
After the nirvāṇa of those buddhas,
he will erect stūpas of seven treasures,
and with flowers and incense
offer to their relics.
In his final existence
he will attain the Buddha's wisdom
and realize equal, perfect enlightenment.
His land will be pure,
and he will deliver measureless
tens of thousands of millions of sentient beings;
he will receive offerings
from all the ten directions.
That buddha's radiance
none will be able to surpass.
That buddha will be named
Jāmbūnadaprabhāsa.
Bodhisattvas and śrāvakas,
having cut off all existence,
measureless and countless,
will adorn his land."

3.21

At that time, the World-Honoured One again addressed the great assembly: "I now tell you: this Mahāmaudgalyāyana will make offerings to eight thousand buddhas with various offering articles, paying reverent homage to and revering them. After the nirvāṇa of each of those buddhas, he will erect stūpas and shrines, one thousand yojanas in height, and exactly five hundred yojanas in both length and breadth, all made of the combination of the seven treasures: gold, silver, lapis lazuli, mother-of-pearl, agate, real pearl, and rose quartz; and he will offer to them various flowers, necklaces, ointment incense, powdered incense, burning incense, silk canopies, banners, and streamers. After this has passed, he will further make offerings to two million billion buddhas in the same manner. He will become a buddha named Tamālapattracandana-gandha Tathāgata, Worthy of Offerings, Perfectly Enlightened, Accomplished in Clear Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed Person, Tamer of Men, Teacher of Gods and Men, Buddha, World-Honoured One. The kalpa will be named Ratipūrṇa. The land will be named Manorama. That land will be level and even, with crystal for ground, adorned with jewelled trees, strewn with pearl flowers, pure all around, bringing joy to all who see it. There will be many gods, humans, bodhisattvas, and śrāvakas, their number measureless. That buddha's lifespan will be twenty-four minor kalpas; the True Dharma will abide in the world for forty minor kalpas, and the Counterfeit Dharma will also abide for forty minor kalpas."

3.22

At that time, the World-Honoured One, wishing to proclaim this meaning again, spoke a verse, saying:

3.23

"This disciple of mine,
Mahāmaudgalyāyana,
after casting off this body,
will behold eight thousand
and two million billion
buddhas, World-Honoured Ones.
For the sake of the Buddha path,
he will make offerings and pay reverent homage,
and in the presence of those buddhas
constantly practice pure conduct,
serving and upholding the Buddha's Dharma
for measureless kalpas.
After the nirvāṇa of those buddhas,
he will erect stūpas of seven treasures,
raised high with golden banners,
and offer to those buddhas' stūpas and shrines
flowers, incense, and music.
Having gradually fulfilled
the bodhisattva path,
in the land of Manorama
he will become a buddha
named Tamālapattracandana-gandha.
That buddha's lifespan
will be twenty-four kalpas;
he will constantly preach the Buddha path
for gods and humans.
His śrāvakas will be measureless,
like the sands of the Ganges,
possessing the three vidyās and six abhijñās,
and having great majestic virtue.
The bodhisattvas will be countless,
resolute and vigorous,
none regressing
in the Buddha's wisdom.
After that buddha passes into nirvāṇa,
the True Dharma will abide for forty minor kalpas,
and the Counterfeit Dharma will likewise be so.
My disciples
endowed with majestic virtue,
five hundred in number,
will all receive vyākaraṇa,
and in future ages
all will become buddhas.
The former-life causes and conditions
between me and you all,
I shall now explain;
you must listen well."

3.24

Saddharmapuṇḍarīkasūtra Chapter 7: Parable of the Conjured City

3.25

The Buddha addressed the monks: "In the far-distant past, measureless, boundless, and inconceivable asaṃkhyeya kalpas ago, at that time there was a buddha named Mahābhijñājñānābhibhū Tathāgata, Worthy of Offerings, Perfectly Enlightened, Accomplished in Clear Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed Person, Tamer of Men, Teacher of Gods and Men, Buddha, World-Honoured One. His land was named Saṃbhāvitā, and the kalpa was named Mahārūpa. Monks, since that buddha passed into nirvāṇa, it has been an extremely long time. Suppose a person ground into ink all the earth-elements existing in a great trichiliocosm, and passing eastward through a thousand lands, dropped a single speck as small as a particle of dust; and passing another thousand lands, dropped another speck; and continuing in this manner exhausted all the ink of the earth-elements. What do you think? Could a mathematician or a mathematician's disciple reach the limit and know their number?"

3.26

"No, World-Honoured One!"

3.27

"Monks, whether marked or unmarked with a speck, suppose all the lands traversed by that person were entirely ground into dust, with each dust particle counting as a kalpa; the time since that buddha passed into nirvāṇa still exceeds this number by measureless, boundless hundreds of thousands of tens of millions of asaṃkhyeya kalpas. Because of the Tathāgata's power of knowledge and vision, I view that distant past just like today."

3.28

At that time, the World-Honoured One, wishing to proclaim this meaning again, spoke a verse, saying:

3.29

"I recall that in the past,
measureless and boundless kalpas ago,
there was a buddha, the Honoured One Among Two-Legged Beings,
named Mahābhijñājñānābhibhū.
Suppose someone used their strength to grind
the great trichiliocosm,
and turned all these earth-elements
entirely into ink;
then passing beyond a thousand lands,
let fall one speck of dust;
and dropping them sequentially in this manner,
exhausted all this dust-ink.
Suppose all these lands,
both marked and unmarked alike,
were again entirely ground to dust,
with each dust particle counting as one kalpa;
the number of kalpas since that buddha's nirvāṇa
still exceeds the count of these dust particles
by such measureless kalpas.
With unobstructed wisdom, the Tathāgata
knows that buddha's nirvāṇa,
as well as that of his śrāvakas and bodhisattvas,
as though beholding their nirvāṇa today.
Monks, you should know
that the Buddha's wisdom is pure and exquisite,
uncontaminated and unobstructed,
penetrating measureless kalpas."

3.30

The Buddha addressed the monks: "The lifespan of Mahābhijñājñānābhibhū Buddha was five million four hundred thousand billion nayutas of kalpas. When that buddha originally sat at the bodhimaṇḍa and crushed the māra armies, he was on the verge of attaining anuttarā samyaksambodhi, yet the buddha-dharmas did not appear before him. Thus for one minor kalpa and up to ten minor kalpas, he sat cross-legged with body and mind unmoved, yet the buddha-dharmas still did not appear before him. At that time, the gods of Trāyastriṃśa had previously arranged a lion throne for that buddha under the bodhi tree, one yojana high; on this throne the buddha was to attain anuttarā samyaksambodhi. As soon as he sat upon this throne, the Brahmā kings rained down various heavenly flowers over an area of a hundred yojanas, and fragrant breezes from time to time blew away the withered flowers and rained down fresh ones. Without ceasing in this manner for a full ten minor kalpas, they made offerings to the buddha, and down to his nirvāṇa they constantly rained down these flowers. The gods of the Four Heavenly Kings constantly beat heavenly drums to make offerings to the buddha, and the other gods performed heavenly instrumental music for a full ten minor kalpas, and up to his nirvāṇa it was likewise."

3.31

"Bhikṣus! After ten minor kalpas had passed, the dharmas of all buddhas manifested before the Buddha Mahābhijñājñānābhibhū, and he attained anuttarā samyaksambodhi. Before that Buddha had left home, he had sixteen sons, the eldest of whom was named Jñānākara. Each of the sons had various rare and delightful playthings. Hearing that their father had attained anuttarā samyaksambodhi, they all abandoned their prized possessions and went to the Buddha's place. Their mothers followed them, weeping. Their grandfather, the wheel-turning sage king, together with a hundred ministers and further hundreds of thousands of myriads of koṭis of people, all surrounded him and followed along to the bodhimaṇḍa, all wishing to draw near to the Tathāgata Mahābhijñājñānābhibhū to make offerings, pay reverence, honor, and praise him. Having arrived, they bowed with their heads touching his feet, and after circumambulating the Buddha, they single-mindedly joined their palms, gazed up at the Bhagavat, and praised him in verse, saying:

3.32

"'The Bhagavat of great majestic virtue, / In order to save living beings, / After immeasurable koṭis of kalpas, / Has only now succeeded in becoming a Buddha. / All your vows have been fulfilled— / How excellent, supreme, and auspicious! / The Bhagavat is extremely rare: / Sitting once for ten minor kalpas, / His body, hands, and feet / Remained tranquil, calm, and motionless. / His mind was ever serene and calm, / Never experiencing any distraction; / Ultimately and forever tranquil and extinguished, / He firmly abided in the undefiled Dharma. / Now we behold the Bhagavat / Having serenely accomplished the Buddha path. / We have obtained great benefit, / And rejoice with congratulations and great joy. / Living beings constantly suffer and are distressed; / Blind and in darkness, they have no guide, / Nor do they recognize the path to the end of suffering, / Nor know how to seek liberation. / In the long night they increase the evil destinies / And decrease the assemblies of devas; / From darkness they enter into darkness, / Never hearing the Buddha's name. / Now the Buddha has attained the supreme, / Serene, and undefiled path. / We as well as devas and humans / Shall obtain the greatest benefit; / Therefore we all bow our heads / And take refuge in the Supreme Honored One.'

3.33

"Then, after praising the Buddha in verse, the sixteen princes urged and entreated the Bhagavat to turn the dharmacakra, all speaking these words: 'May the Bhagavat preach the Dharma, which will bring much peace, compassion, and benefit to devas and people.' Again they spoke in verse, saying:

3.34

"'Hero of the world, without equal, / Adorned with a hundred merits, / You have attained supreme wisdom; / We pray you preach it for the sake of the world. / Deliver us / And all classes of living beings; / Discriminate and reveal it for us, / Causing us to attain this wisdom. / If we attain buddhahood, / Living beings will likewise do so. / The Bhagavat knows what is thought / In the deep minds of living beings, / Knows the paths they practice, / And knows the power of their wisdom, / Their desires, pleasures, and cultivation of merit, / And the karma they have performed in past lives. / The Bhagavat fully knows all of this; / May you turn the supreme wheel.'"

3.35

The Buddha said to the bhikṣus: "When the Buddha Mahābhijñājñānābhibhū attained anuttarā samyaksambodhi, in each of the ten directions five hundred myriads of koṭis of buddha-worlds quaked in six ways. The dark, gloomy places between those lands, where the majestic light of the sun and moon could not illuminate, all became brilliantly lit. The living beings therein were each able to see one another and all said: 'How is it that living beings have suddenly appeared here?' Furthermore, the realms and palaces of the devas, up to the Brahma palaces, quaked in six ways, and a great light shone universally, pervading the worlds and surpassing the light of all the devas.

3.36

"At that time, in five hundred myriads of koṭis of lands in the east, the Brahma palaces were illuminated with a brightness twice that of their usual brilliance. The Brahmā kings each had this thought: 'Now the light of the palaces is such as has never existed before. By what cause and condition does this sign appear?' Then the Brahmā kings immediately went to one another to discuss this matter. Among that assembly, there was a great Brahmā king named Sarvatrābhayaprada who spoke in verse for the sake of the Brahmā hosts, saying:

3.37

"'In all our palaces / There is a radiance never seen before; / What is the cause and condition of this? / We ought to investigate it together. / Has a deva of great virtue been born, / Or has a Buddha appeared in the world, / That this great radiant light / Universally illuminates the ten directions?'

3.38

"Then the Brahmā kings of the five hundred myriads of koṭis of lands, together with their palaces, each holding celestial flowers in the folds of their robes, went together to the west to search for this sign. They saw the Tathāgata Mahābhijñājñānābhibhū at the bodhimaṇḍa under the bodhi tree, seated on the lion throne, respectfully surrounded by devas, nāga kings, gandharvas, kinnaras, mahoragas, humans, non-humans, and others, and they saw the sixteen princes entreating the Buddha to turn the dharmacakra. At that moment the Brahmā kings bowed with their heads touching the Buddha's feet, circumambulated him hundreds of thousands of times, and then scattered celestial flowers over the Buddha—the flowers they scattered being like Mount Sumeru—and also offered them to the Buddha's bodhi tree, which was ten yojanas high. Having made offerings of flowers, they each presented their palaces to that Buddha and spoke these words: 'Only look upon us with pity and benefit us. We pray you will deign to accept the palaces we offer.' Then the Brahmā kings, before the Buddha, single-mindedly in one voice praised him in verse, saying:

3.39

"'The Bhagavat is extremely rare, / Difficult to encounter; / Endowed with immeasurable merit, / He can rescue and protect all. / Great Master of devas and humans, / He has compassion on the world; / All living beings in the ten directions / Universally receive his benefit. / From where we have come, / In five hundred myriads of koṭis of lands, / We abandoned the joy of profound dhyāna-concentration / In order to make offerings to the Buddha. / Through the merit of our past lives / Our palaces are richly adorned; / We now present them to the Bhagavat, / Praying only that you compassionately accept them.'

3.40

"At that time, after the Brahmā kings had praised the Buddha in verse, each made this statement: 'We pray only that the Bhagavat will turn the dharmacakra, deliver living beings, and open the path of nirvāṇa.' Then the Brahmā kings, single-mindedly in one voice, spoke in verse, saying:

3.41

"'Hero of the world, Honored One among two-footed beings, / We pray only that you preach the Dharma / And by the power of great compassion / Deliver suffering and distressed living beings.'

3.42

"At that time, the Tathāgata Mahābhijñājñānābhibhū assented in silence.

3.43

"Furthermore, bhikṣus! In five hundred myriads of koṭis of lands in the southeast, the great Brahmā kings each saw the radiance illuminating their palaces, such as had never existed before. Exultant and leaping with joy, they gave rise to a sense of wonder and immediately went to one another to discuss this matter. Among that assembly, there was a great Brahmā king named Mahākāruṇika who spoke in verse for the sake of the Brahmā hosts, saying:

3.44

"'By what cause and condition / Has such a sign appeared? / In all our palaces / There is a radiance never seen before. / Has a deva of great virtue been born, / Or has a Buddha appeared in the world? / Never before having seen such a sign, / We should single-mindedly seek it together. / Passing beyond thousands of myriads of koṭis of lands, / We will search and investigate the light together; / Most likely a Buddha has appeared in the world / To deliver suffering living beings.'

3.45

"Then the five hundred myriads of koṭis of Brahmā kings, together with their palaces, each holding celestial flowers in the folds of their robes, went together to the northwest to search for this sign. They saw the Tathāgata Mahābhijñājñānābhibhū at the bodhimaṇḍa under the bodhi tree, seated on the lion throne, respectfully surrounded by devas, nāga kings, gandharvas, kinnaras, mahoragas, humans, non-humans, and others, and they saw the sixteen princes entreating the Buddha to turn the dharmacakra. Then the Brahmā kings bowed with their heads touching the Buddha's feet, circumambulated him hundreds of thousands of times, and then scattered celestial flowers over the Buddha—the flowers scattered being like Mount Sumeru—and also offered them to the Buddha's bodhi tree. Having made offerings of flowers, they each presented their palaces to that Buddha and spoke these words: 'Only look upon us with pity and benefit us. We pray you will deign to accept the palaces we offer.' At that time, the Brahmā kings, before the Buddha, single-mindedly in one voice praised him in verse, saying:

3.46

"'Holy Lord, King among devas, / With the voice of a kalaviṅka, / You who pity living beings, / We now pay homage to you. / The Bhagavat is extremely rare, / Appearing only once in a long time; / One hundred and eighty kalpas / Have passed in vain without a Buddha. / The three evil destinies were filled, / And the hosts of devas diminished. / Now the Buddha has appeared in the world / To act as eyes for living beings. / The refuge of the world, / He rescues and protects all; / Being the father of living beings, / He is compassionate and beneficial. / Through our past fortunate blessings, / We now are able to meet the Bhagavat.'

3.47

"At that time, after the Brahmā kings had praised the Buddha in verse, each made this statement: 'We pray only that the Bhagavat, out of pity for all, will turn the dharmacakra and deliver living beings.' Then the Brahmā kings, single-mindedly in one voice, spoke in verse, saying:

3.48

"'Great Sage, turn the dharmacakra, / Reveal the marks of all dharmas, / Deliver suffering and distressed living beings, / And cause them to attain great joy! / When living beings hear this Dharma, / They will attain the path or be born in the heavens; / The evil destinies will diminish, / And those patient and good will increase.'

3.49

"At that time, the Tathāgata Mahābhijñājñānābhibhū assented in silence.

3.50

"Furthermore, bhikṣus! In five hundred myriads of koṭis of lands in the south, the great Brahmā kings each saw the radiance illuminating their palaces, such as had never existed before. Exultant and leaping with joy, they gave rise to a sense of wonder and immediately went to one another to discuss this matter: 'By what cause and condition do our palaces have this brilliance?' Among that assembly, there was a great Brahmā king named Saddharma who spoke in verse for the sake of the Brahmā hosts, saying:

3.51

"'In all our palaces / The radiance is extremely majestic and brilliant; / This cannot be without cause or condition, / So we ought to seek this sign. / In over hundreds of thousands of kalpas, / We have never seen such a sign; / Has a deva of great virtue been born, / Or has a Buddha appeared in the world?'

3.52

"Then the five hundred myriads of koṭis of Brahmā kings, together with their palaces, each holding celestial flowers in the folds of their robes, went together to the north to search for this sign. They saw the Tathāgata Mahābhijñājñānābhibhū at the bodhimaṇḍa under the bodhi tree, seated on the lion throne, respectfully surrounded by devas, nāga kings, gandharvas, kinnaras, mahoragas, humans, non-humans, and others, and they saw the sixteen princes entreating the Buddha to turn the dharmacakra. Then the Brahmā kings bowed with their heads touching the Buddha's feet, circumambulated him hundreds of thousands of times, and then scattered celestial flowers over the Buddha—the flowers scattered being like Mount Sumeru—and also offered them to the Buddha's bodhi tree. Having made offerings of flowers, they each presented their palaces to that Buddha and spoke these words: 'Only look upon us with pity and benefit us. We pray you will deign to accept the palaces we offer.' At that time, the Brahmā kings, before the Buddha, single-mindedly in one voice praised him in verse, saying:

3.53

"'The Bhagavat is very difficult to see, / The destroyer of all afflictions; / After one hundred and thirty kalpas, / Only now are we able to see him once. / Living beings who are hungry and thirsty / Are satisfied with the rain of Dharma; / The one of immeasurable wisdom, / Never before seen, / Like the udumbara flower, / Has only today been met. / Our palaces, / Because they are bathed in your light, are adorned; / Bhagavat of great compassion, / We pray only that you deign to accept them.'

3.54

"At that time, after the Brahmā kings had praised the Buddha in verse, each made this statement: 'We pray only that the Bhagavat will turn the dharmacakra, causing all in the world—devas, Māras, Brahmās, śramaṇas, and brāhmaṇas—all to attain peace and achieve deliverance.' Then the Brahmā kings, single-mindedly in one voice, praised him in verse, saying:

3.55

"'We pray only that the Honored One of devas and humans / Will turn the supreme dharmacakra, / Strike the great drum of the Dharma, / Blow the great conch of the Dharma, / Universally rain down the great rain of the Dharma, / And deliver immeasurable living beings. / We all take refuge and entreat you: / Preach with your deep and far-reaching voice!'"

3.56

"At that time, the Tathāgata Mahābhijñājñānābhibhū assented in silence. From the southwest down to the nadir, it was also like this.

3.57

"At that time, all the great Brahmā kings of the five million myriad koṭis of lands in the zenith saw their own palaces illuminated with an unprecedentedly magnificent brilliance. Leaping with joy and feeling rare awe, they went to one another's places to discuss this matter together: 'For what reason do our palaces have this brilliance?' At that time, in their assembly was a great Brahmā king named Śikhin, who spoke in verse to the Brahmā host:

3.58

"‘Now for what reason
do all our palaces
shine with magnificent brilliance,
adorned as never before?
Such wondrous signs as these
were never seen or heard of in the past.
Was a deva of great virtue born?
Or has a Buddha appeared in the world?’

3.59

"At that time, the five million myriad koṭis of Brahmā kings, together with their palaces, each holding celestial flowers in the fold of their robes, went together to the nadir to investigate these signs. They saw the Tathāgata Mahābhijñājñānābhibhū at the bodhimaṇḍa beneath the bodhi tree, seated on the lion throne, reverently surrounded by gods, nāga kings, gandharvas, kinnaras, mahoragas, humans, non-humans, and others; and they saw the sixteen princes entreating the Buddha to turn the dharmacakra. Then the Brahmā kings bowed their heads to the Buddha's feet, circumambulated him hundreds of thousands of times, and scattered celestial flowers over the Buddha—the flowers scattered were like Mount Sumeru—and also offered them to the Buddha's bodhi tree. Having made the flower offering, each offered his palace to that Buddha, saying: 'Please look upon us with compassion and benefit us. May you deign to accept the palaces we offer.' Then the Brahmā kings, right before the Buddha, single-mindedly and with one voice, praised him in verse:

3.60

"‘Splendid it is to behold the Buddhas,
the Holy Venerables who save the world,
who can deliver living beings
and release them from the prison of the three realms.
The Omniscient Venerable of gods and humans
takes pity on the multitudes of living beings;
he can open the gate of the deathless (amṛta)
and extensively deliver all.
In the past, for immeasurable kalpas,
time passed in vain without a Buddha.
When the Bhagavat had not yet appeared,
the ten directions were always in darkness;
the three evil destinies increased,
and the asuras also flourished;
the hosts of gods diminished,
and upon death most fell into the evil paths.
Not hearing the Dharma from a Buddha,
they constantly engaged in unwholesome deeds;
their physical strength and wisdom
all decreased.
Because of the causes and conditions of sinful karma,
they lost joy and the thought of joy,
abided in doctrines of wrong views,
and did not know wholesome rules of conduct;
not receiving the Buddha’s transformation,
they constantly fell into evil destinies.
The Buddha is the eye of the world;
only after a long time does he appear.
Out of pity for all living beings,
he manifests in the world.
He has surpassed all and attained right awakening;
we rejoice exceedingly,
and all other beings
marvel with unprecedented joy.
Our palaces,
adorned because they caught this light,
we now offer to the Bhagavat;
please deign to accept them with compassion.
May the merit of this
extend universally to all,
so that we and all living beings
may together realize the Buddha path.’

3.61

"At that time, after the five million myriad koṭis of Brahmā kings had praised the Buddha in verse, they each said to the Buddha: 'May the Bhagavat turn the dharmacakra, bringing much peace and safety, and delivering many.' Then the Brahmā kings spoke in verse:

3.62

"‘May the Bhagavat turn the dharmacakra,
beat the Dharma drum of the deathless,
deliver beings from suffering and affliction,
and reveal the path of nirvāṇa.
May you deign to accept our request,
and with a great, subtle, and wondrous voice,
compassionately expound
the Dharma practiced for immeasurable kalpas.’

3.63

"At that time, the Tathāgata Mahābhijñājñānābhibhū, having received the request of the Brahmā kings of the ten directions and the sixteen princes, immediately turned the twelve-aspected dharmacakra of three turnings—which cannot be turned by any śramaṇa, brāhmaṇa, deva, Māra, Brahmā, or anyone else in the world—namely: this is suffering, this is the origin of suffering, this is the cessation of suffering, this is the path to the cessation of suffering; and he extensively expounded the Dharma of the twelve links of dependent origination: ignorance conditions mental formations; mental formations condition consciousness; consciousness conditions name-and-form; name-and-form conditions the six sense spheres; the six sense spheres condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming; becoming conditions birth; birth conditions old age, death, grief, lamentation, suffering, and affliction. With the cessation of ignorance, mental formations cease; with the cessation of mental formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense spheres cease; with the cessation of the six sense spheres, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age, death, grief, lamentation, suffering, and affliction cease.

3.64

"When the Buddha preached this Dharma amidst the great assembly of gods and humans, six million myriad nayutas of people, because they did not grasp onto any phenomena, had their minds liberated from the defilements; all attained deep and wondrous dhyāna-samādhi, the three knowledges, the six supernormal powers, and were equipped with the eight liberations. When he preached the Dharma for the second, third, and fourth times, nayutas of living beings equal to the sands of thousands of myriad koṭis of Ganges Rivers, also because they did not grasp onto any phenomena, had their minds liberated from the defilements. From then on, the hosts of śrāvakas were immeasurable, boundless, and innumerable.

First 64 of 76 passages. Read on

Translations (1)

The Lotus Sutra — Tsugunari Kubo & Akira Yuyama 2007, English

Linked texts (1)

妙法蓮華經 — Classical Chinese