妙法蓮華經 4
English (machine translation) 4
- Language
- English
4.1
Translated under imperial decree by Kumārajīva, Tripiṭaka Master of the state of Kucha under the Later Qin
4.2
Chapter 8: The Conferral of Vyākaraṇa upon Five Hundred Disciples
4.3
At that time, Pūrṇa Maitrāyaṇīputra, hearing from the Buddha this wisdom, upāya, and preaching according to appropriateness, and hearing also the conferral of the vyākaraṇa of anuttarā samyaksambodhi upon the great disciples, and hearing further the matters of past causes and conditions, and hearing further that the Buddhas have sovereign supernatural power, attained what he had never experienced before, his heart pure and dancing with joy. He immediately arose from his seat, went before the Buddha, bowed his head and face to the feet, and withdrew to stand to one side, gazing up at the venerable countenance without blinking for a moment, thinking to himself: "The Bhagavat is extraordinarily wondrous, his deeds are rare! Conforming to the various dispositions of the world, he preaches the Dharma through wisdom, vision, and upāya, extricating sentient beings from their attachments everywhere. Words cannot express what we feel of the Buddha's virtues; only the Buddha Bhagavat can know our deep thoughts and original vows."
4.4
At that time the Buddha said to the bhikṣus: "Do you see this Pūrṇa Maitrāyaṇīputra? I have always praised him as foremost among the expounders of the Dharma, and I have also constantly praised his varied virtues, his diligent upholding and assisting in proclaiming my Dharma, his ability to instruct, benefit, and gladden the four assemblies, fully explaining the Buddha's true Dharma, and greatly benefiting his fellow practitioners of the brahma-faring. Except for the Tathāgata, no one can exhaust his eloquence in discourse. Do not think that Pūrṇa can only uphold and assist in proclaiming my Dharma; he also upheld and assisted in proclaiming the true Dharma of the Buddhas under ninety koṭis of past Buddhas, and was also foremost among the expounders of the Dharma there. Furthermore, regarding the Dharma of emptiness preached by the Buddhas, he clearly comprehends it, has attained the four unhindered knowledges, and is constantly able to preach the Dharma with discernment and purity, free from doubt, fully endowed with the supernatural power of a bodhisattva. Throughout his lifespan, he has constantly practiced the brahma-faring, and the people of those Buddhas' worlds all considered him to be an actual śrāvaka. Yet by such upāyas, Pūrṇa has benefited immeasurable hundreds of thousands of sentient beings, and has transformed immeasurable asaṃkhyeyas of people, causing them to establish themselves in anuttarā samyaksambodhi. For the sake of purifying the Buddha lands, he constantly performs Buddha-work, teaching and transforming sentient beings.
4.5
"Bhikṣus! Pūrṇa was also foremost among the expounders of the Dharma under the seven Buddhas, and is now also foremost among the expounders of the Dharma under me. Among the future Buddhas in the Bhadrakalpa, he will likewise be foremost among the expounders of the Dharma, and will uphold and assist in propagating the Buddhadharma under them all. Furthermore, in the future he will uphold and assist in propagating the Dharma of immeasurable and boundless Buddhas, instructing and benefiting immeasurable sentient beings to cause them to become established in anuttarā samyaksambodhi. For the sake of purifying the Buddha-lands, he will constantly apply himself with diligence to teach and transform sentient beings, gradually completing the Bodhisattva path. After immeasurable asaṃkhyeya kalpas, he will attain anuttarā samyaksambodhi in this land, with the title Dharmaprabhāsa, Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. That Buddha will take three-thousand great-thousandfold worlds as many as the sands of the Ganges as a single Buddha-land. It will have the seven jewels as its ground, flat as the palm of a hand, free of hills, valleys, gullies, or ravines. Towers of the seven jewels will fill it, and celestial palaces will be close in the empty sky, so that humans and gods will mingle and be able to see one another. There will be no evil destinies and no women; all sentient beings will be born spontaneously by transformation, free of sexual desire. They will attain great supernatural powers, emit light from their bodies, fly freely, be firm in aspiration and mindfulness, possess diligence and wisdom, be universally golden in color, and adorn themselves with the thirty-two primary marks. The sentient beings of that land will constantly sustain themselves on two kinds of food: first, the food of Dharma joy; second, the food of delight in dhyāna. There will be immeasurable asaṃkhyeyas of tens of millions of billions of nayutas of Bodhisattvas who have attained great supernatural powers and the four unobstructed knowledges, skilled in teaching classes of sentient beings. His assembly of śrāvakas cannot be known by calculation, and all will be endowed with the six supernatural penetrations, the three knowledges, and the eight liberations. That Buddha-land will have such immeasurable merits and adornments perfected. The kalpa will be named Ratnāvabhāsa, and the land named Suviśuddha. That Buddha's lifespan will be immeasurable asaṃkhyeya kalpas, and the Dharma will abide for a very long time. After the Buddha's parinirvāṇa, stupas of the seven jewels will be erected, completely filling that land."
4.6
At that time the Bhagavat, wishing to restate this meaning, spoke verses saying:
4.7
"Bhikṣus, listen attentively! The path practiced by the Buddha's sons, / Because they are skilled in learning upāya, is inconceivable. / Knowing that the multitude delights in minor dharmas and fears great wisdom, / The Bodhisattvas therefore manifest as śrāvakas and pratyekabuddhas, / Using countless upāyas to transform the varieties of sentient beings. / Proclaiming themselves to be śrāvakas, far removed from the Buddha path, / They deliver immeasurable multitudes, all of whom achieve fulfillment; / Though [these beings] have slight desires and are indolent, they will gradually be led to become Buddhas. / Internally concealing their Bodhisattva practice, outwardly they appear as śrāvakas; / Having few desires and weary of saṃsāra, they are actually purifying the Buddha-lands. / Displaying the three poisons to the multitude, they also manifest signs of wrong views; / Thus do my disciples use upāya to liberate sentient beings. / If I were to fully expound their various manifested transformations, / Sentient beings, upon hearing this, would harbor doubts in their minds. / Now this Pūrṇa, under a thousand billion Buddhas in the past, / Diligently cultivated the path he practiced, propagating and protecting the Dharma of the Buddhas. / Seeking the supreme wisdom, he, before those Buddhas, / Manifested as the foremost among disciples, being learned and possessing wisdom. / His preaching was fearless, able to cause the multitude to rejoice, / Never knowing weariness in assisting with the Buddha's work. / Having already crossed over into great supernatural powers and possessing the four unobstructed knowledges, / He knew the sharpness or dullness of faculties, and constantly preached the pure Dharma. / Expounding such meanings, he instructed thousands of billions of beings, / Causing them to abide in the Mahāyāna Dharma, while purifying his own Buddha-land. / In the future he will also make offerings to immeasurable and countless Buddhas, / Protecting and assisting in proclaiming the true Dharma, and likewise purifying his own Buddha-land. / Constantly using various upāyas, he will preach the Dharma fearlessly, / Delivering incalculable multitudes and accomplishing all-knowledge. / Making offerings to the Tathāgatas, protecting the treasury of the Dharma jewel, / He will later become a Buddha, named Dharmaprabhāsa. / His land will be named Suviśuddha, formed of the seven jewels; / The kalpa will be named Ratnāvabhāsa. The assembly of Bodhisattvas will be extremely numerous, / Incalculable billions in number, all having crossed over into great supernatural powers, / Fully endowed with mighty virtue, filling that land. / The śrāvakas will also be countless, possessing the three knowledges and eight liberations, / And having attained the four unobstructed knowledges; such as these will form the Saṅgha. / The sentient beings of that land will have all cut off sexual desire, / Born purely by transformation, their bodies adorned with the marks. / Sustained by Dharma joy and delight in dhyāna, they will have no thought of other food. / There will be no women, nor any evil destinies. / The bhikṣu Pūrṇa, with his merits fully perfected, / Will obtain such a pure land, with many wise and noble beings. / Of such immeasurable matters, I now speak only in brief."
4.8
At that time twelve hundred arhats, having mastery of mind, thought: 'We rejoice, having attained what we have never had before. If the Bhagavat were to bestow vyākaraṇa upon each of us, as upon the other great disciples, would that not be joyful!'
4.9
The Buddha, knowing the thought in their minds, told Mahākāśyapa: 'To these twelve hundred arhats, I will now in person bestow vyākaraṇa for anuttarā samyaksambodhi in succession. In this assembly, my great disciple, the bhikṣu Kauṇḍinya, will make offerings to sixty-two thousand billion Buddhas, and afterward become a Buddha named Samantaprabhāsa, Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. Those five hundred arhats—Uruvilvākāśyapa, Gayākāśyapa, Nadīkāśyapa, Kālodayin, Udāyin, Aniruddha, Revata, Kapphiṇa, Bakkula, Cunda, Svāgata, and the others—will all attain anuttarā samyaksambodhi, all with the identical title, named Samantaprabhāsa.'
4.10
At that time the Bhagavat, wishing to restate this meaning, spoke verses saying:
4.11
"The bhikṣu Kauṇḍinya will see immeasurable Buddhas; / Passing through an asaṃkhyeya of kalpas, he will then attain complete and perfect enlightenment. / Constantly emitting great light, fully endowed with supernatural powers, / His renown will pervade the ten directions, revered by all. / Constantly expounding the supreme path, he is therefore named Samantaprabhāsa. / His land will be pure, and the Bodhisattvas will all be valorous; / All will ascend wonderful towers and travel to lands in the ten directions, / Presenting supreme offerings to the Buddhas. / Having made these offerings, their hearts harboring great joy, / They will return to their own land in an instant, possessing such supernatural power. / That Buddha's lifespan will be sixty thousand kalpas; the true Dharma will abide for twice his lifespan, / And the semblance Dharma will again abide for twice that; when the Dharma is extinguished, gods and humans will grieve. / Those five hundred bhikṣus will become Buddhas in succession, / With the same name, Samantaprabhāsa, bestowing vyākaraṇa in turn: / 'After my parinirvāṇa, such-and-such will become a Buddha; / The world transformed by him will be just like mine today.' / The adornment and purity of the lands, the various supernatural powers, / The assemblies of Bodhisattvas and śrāvakas, the true Dharma and semblance Dharma, / And the number of kalpas of their lifespans, will all be as stated above. / Kāśyapa, you now know of the five hundred who have attained mastery; / The remaining assembly of śrāvakas will likewise be the same. / To those who are not present in this assembly, you should proclaim it."
4.12
At that time, the five hundred arhats, having received vyākaraṇa before the Buddha, were overjoyed. Rising from their seats, they went before the Buddha, bowed their heads and faces to his feet, repented their errors, and reproached themselves: 'Bhagavat! We constantly had this thought, believing ourselves to have attained ultimate nirvāṇa. Now we know that we were like those without wisdom. Why is this? We ought to have attained the Tathāgata's wisdom, yet we were content with small wisdom.
4.13
"Bhagavat! It is like a man who went to the house of a close friend, became drunk with wine, and lay down. At that time, the friend had official business to attend to; tying an invaluable jewel inside the man's garment, he gave it to him and departed. The man, lying drunk, was completely unaware. Having gotten up, he wandered off and reached another country. Seeking food and clothing, he strove diligently with great difficulty; if he obtained a little, he was satisfied with it. Later, his friend happened to meet him and said: 'Alas, good fellow! Why have you come to this for the sake of food and clothing? In the past, wishing to let you have ease and comfort and indulge freely in the five desires, on such-and-such a day of such-and-such a year and month, I tied an invaluable jewel inside your garment. It is still there now, yet you did not know it. Suffering hardship and worry to seek a livelihood, you are foolish indeed! You can now trade this jewel for what you need, and you can constantly have things as you wish, lacking nothing.'"
4.14
"The Buddha is also like this: when he was a Bodhisattva, he instructed us to give rise to the mind of all-knowledge. But we soon neglected and forgot it, unaware and uncomprehending. Having attained the arhat path, we considered ourselves to have attained nirvāṇa; finding livelihood difficult, we were content with little. Yet the aspiration for all-knowledge still remained without being lost. Now the Bhagavat has awakened us, speaking thus: 'Bhikṣus! What you have attained is not ultimate nirvāṇa. Long ago I caused you to plant the Buddha's roots of goodness, but through upāya I displayed the appearance of nirvāṇa, and you thought that you had actually attained nirvāṇa.'"
4.15
"Bhagavat! We now know that we are truly Bodhisattvas, receiving vyākaraṇa for anuttarā samyaksambodhi. Because of this reason, we rejoice greatly, having attained what we have never had before."
4.16
At that time, Ājñātakauṇḍinya and the others, wishing to restate this meaning, spoke verses saying:
4.17
"We, hearing the voice of supreme, / Tranquil vyākaraṇa, / Rejoice as never before, / Bowing to the Buddha of immeasurable wisdom. / Now before the Bhagavat, / We repent our faults: / In the immeasurable Buddha-treasure, / We obtained a small portion of nirvāṇa, / And like fools without wisdom, / We were immediately content with it. / It is like a destitute man / Going to the house of a close friend; / That house was extremely wealthy, / Fully setting out all kinds of delicacies. / Tying an invaluable jewel / Inside his inner garment, / He silently gave it and departed, / While the man, lying asleep, was unaware. / Having gotten up, / He wandered off to another country, / Seeking food and clothing to sustain himself, / Living in great hardship; / Obtaining a little, he was satisfied, / Wishing for nothing better, / Unaware that inside his inner garment / Was an invaluable jewel. / The friend who gave the jewel / Later saw this poor man, / And after bitterly reproaching him, / Showed him the jewel that had been tied there. / The poor man, seeing this jewel, / Rejoiced greatly in his heart; / Possessing wealth and property, / He indulged freely in the five desires. / We are also like this: / The Bhagavat, throughout the long night, / Always compassionately looked upon and taught us, / Causing us to plant the supreme aspiration. / Because of our lack of wisdom, / Unaware and uncomprehending, / We obtained a small portion of nirvāṇa / And, satisfied with ourselves, sought nothing else. / Now the Buddha has awakened us, / Saying this is not real nirvāṇa; / Attaining the Buddha's supreme wisdom, / Only then is there true extinction. / We have now heard from the Buddha / The vyākaraṇa and adornments, / And the conferring of predictions in turn; / Our bodies and minds are filled with joy."
4.18
The Wonderful Dharma Lotus Sūtra, Chapter 9: Bestowal of Vyākaraṇa on Śaikṣas and Aśaikṣas
4.19
At that time, Ānanda and Rāhula had this thought: 'We often contemplate to ourselves: "If we were to receive a vyākaraṇa, would it not indeed be joyful!"' They immediately rose from their seats, went before the Buddha, bowed their heads at his feet, and addressed the Buddha together, saying: 'Bhagavat! We too should have a share in this. The Tathāgata alone is our refuge. Moreover, we are recognized and known by the gods, humans, and asuras of all worlds: Ānanda is constantly the attendant, preserving the treasury of Dharma; Rāhula is the son of the Buddha. If the Buddha confers upon us the vyākaraṇa for anuttarā samyaksambodhi, our wishes will be fulfilled, and the hopes of the assembly will also be satisfied.' At that time, two thousand śrāvaka disciples, both śaikṣas and aśaikṣas, all rose from their seats, bared their right shoulders, went before the Buddha, single-mindedly joined their palms, gazed up at the Bhagavat, and, desiring what Ānanda and Rāhula desired, stood to one side.
4.20
Then the Buddha told Ānanda: 'In a future age you shall become a Buddha named Sāgaravaradhara-buddhi-vikrīḍitābhijña Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. You shall make offerings to sixty-two koṭis of Buddhas and preserve their treasuries of Dharma, and thereafter attain anuttarā samyaksambodhi. You shall instruct and transform Bodhisattvas equal in number to the sands of twenty hundred thousand myriads of Ganges Rivers, causing them to accomplish anuttarā samyaksambodhi. His realm shall be named Nityapratihitasundara; its land will be pure, with vaiḍūrya for ground. The kalpa shall be named Manojñasvaraprapūrṇa. That Buddha's lifespan shall be immeasurable thousands of myriads of koṭis of asaṃkhyeya kalpas; even if someone were to calculate and reckon it through thousands of myriads of koṭis of immeasurable asaṃkhyeya kalpas, they could not know it. The True Dharma shall abide in the world for twice the length of his lifespan, and the Semblance Dharma shall abide in the world for twice that of the True Dharma. Ānanda! This Buddha Sāgaravaradhara-buddhi-vikrīḍitābhijña will be praised in unison by immeasurable thousands of myriads of koṭis of Buddha-Tathāgatas as numerous as the sands of the Ganges in the ten directions, extolling his merits.'
4.21
Then the Bhagavat, wishing to proclaim this meaning once more, spoke these verses:
4.22
'I now declare within the Saṃgha that Ānanda, keeper of the Dharma,
Shall make offerings to Buddhas and thereafter accomplish perfect awakening,
Bearing the name Buddha Sāgaravaradhara-buddhi-vikrīḍitābhijña.
His realm shall be pure, named Nityapratihitasundara;
He shall instruct Bodhisattvas as numerous as the sands of the Ganges.
This Buddha will possess great majestic virtue, his fame filling the ten directions.
His lifespan shall be measureless, out of pity for sentient beings;
The True Dharma shall last twice that lifespan, and the Semblance Dharma twice that again.
Countless sentient beings, as numerous as the sands of the Ganges,
Within this Buddha's teaching will plant the causes and conditions for the Buddha way.'
4.23
At that time, in the assembly, eight thousand Bodhisattvas who had newly generated the resolve [for awakening] all had this thought: 'We have not yet heard even great Bodhisattvas receive such predictions; what is the cause and condition for these śrāvakas to receive such a decree?'
4.24
Then the Bhagavat, knowing what these Bodhisattvas were thinking in their minds, addressed them, saying: 'Kulaputras! I and Ānanda and the others, at the place of the Buddha Dharmagahanābhyudgatarāja, resolved our minds on anuttarā samyaksambodhi at the same time. Ānanda was always fond of extensive learning, whereas I was always diligent and vigorous. For this reason, I have already attained anuttarā samyaksambodhi, while Ānanda preserves my Dharma and will also protect the Dharma-treasuries of future Buddhas, instructing and bringing to fruition the assemblies of Bodhisattvas. Such was his original vow, and therefore he has received this vyākaraṇa.'
4.25
Directly before the Buddha, Ānanda heard his own vyākaraṇa and the adornment of his realm; his wishes were fulfilled, his heart was filled with great joy, and he experienced what he had never known before. He instantly remembered the Dharma-treasuries of immeasurable thousands of myriads of koṭis of past Buddhas, penetrating them without hindrance, just as he heard today, and he also recognized his original vow.
4.26
At that time, Ānanda spoke these verses:
4.27
'The Bhagavat is exceedingly rare, causing me to recall
The Dharma of measureless past Buddhas, just as I hear it today.
I now have no further doubt; I abide peacefully in the Buddha way,
Using upāya to serve as attendant and preserve the Dharma of Buddhas.'
4.28
Then the Buddha told Rāhula: 'In a future age you shall become a Buddha named Saptaratnapadmavikrāmī Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. You shall make offerings to Buddha-Tathāgatas as numerous as the dust motes of ten worlds, and shall always be the eldest son of those Buddhas, just as you are now. The adornment of the land of this Buddha Saptaratnapadmavikrāmī, the count of his lifespan and kalpas, the disciples he converts, and the True Dharma and Semblance Dharma shall be identical and no different from those of the Tathāgata Sāgaravaradhara-buddhi-vikrīḍitābhijña; you shall also be this Buddha's eldest son. After passing through this, you shall attain anuttarā samyaksambodhi.'
4.29
Then the Bhagavat, wishing to proclaim this meaning once more, spoke these verses:
4.30
'When I was crown prince, Rāhula was my eldest son;
Now that I have attained the Buddha way, he receives the Dharma as a Dharma-son.
In future ages he shall see immeasurable koṭis of Buddhas,
And be the eldest son to them all, single-mindedly seeking the Buddha way.
Only I can know the hidden practice of Rāhula;
He manifests as my eldest son to demonstrate it to sentient beings.
His merits are immeasurable koṭis and myriads, impossible to count;
He abides peacefully in the Buddha's Dharma to seek the unexcelled way.'
4.31
At that time, the Bhagavat saw the two thousand śaikṣas and aśaikṣas. Their minds were pliant, tranquil, and pure, single-mindedly contemplating the Buddha. The Buddha told Ānanda: 'Do you see these two thousand śaikṣas and aśaikṣas?'
4.32
'Indeed, I have seen them.'
4.33
'Ānanda! All these people shall make offerings to Buddha-Tathāgatas as numerous as the dust motes of fifty worlds, revering and honoring them, and preserving their treasuries of Dharma. Finally, at the same time in lands throughout the ten directions, each shall attain Buddhahood, all sharing the same title, named Ratnaketurāja Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. Their lifespan shall be one kalpa. The adornments of their lands, their śrāvakas and Bodhisattvas, and the True Dharma and Semblance Dharma shall all be completely identical.'
4.34
Then the Bhagavat, wishing to proclaim this meaning once more, spoke these verses:
4.35
'These two thousand śrāvakas standing now before me,
I bestow vyākaraṇa on them all: in the future they shall become Buddhas.
The Buddhas they will make offerings to are like the dust motes mentioned above;
Preserving their treasuries of Dharma, they shall later achieve perfect awakening.
Each in lands of the ten directions, all with the same name,
Shall sit at the seat of awakening together to realize unexcelled wisdom,
All named Ratnaketurāja. Their lands and disciples,
True Dharma and Semblance Dharma, shall all be equal without distinction.
All, through supernormal powers, will liberate sentient beings of the ten directions;
Their renown will spread everywhere, and they will gradually enter nirvāṇa.'
4.36
At that time, the two thousand śaikṣas and aśaikṣas, hearing the Buddha's vyākaraṇa, leaped for joy and spoke these verses:
4.37
'The Bhagavat's lamp of wisdom shines brightly; we hear the voice of vyākaraṇa,
Our hearts filled with joy, as if sprinkled with amṛta.'
4.38
Saddharmapuṇḍarīkasūtra, Chapter 10: Dharmabhāṇaka
4.39
At that time, the Bhagavat addressed eighty thousand Mahāsattvas through the Bodhisattva Bhaiṣajyarāja: 'Bhaiṣajyarāja! Do you see in this great assembly the immeasurable gods, nāga kings, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and non-humans, as well as the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, those seeking the vehicle of śrāvakas, those seeking the vehicle of pratyekabuddhas, and those seeking the Buddha way? To all such groups who, before the Buddha, hear even a single verse or a single line of the Saddharmapuṇḍarīkasūtra, and even for a single thought feel joyful accord, I confer upon them all the vyākaraṇa that they shall attain anuttarā samyaksambodhi.'
4.40
The Buddha told Bhaiṣajyarāja: 'Furthermore, after the Tathāgata has passed into extinction, if someone hears even a single verse or a single line of the Saddharmapuṇḍarīkasūtra and in a single thought feels joyful accord, I also confer upon them the vyākaraṇa for anuttarā samyaksambodhi. If there is also someone who receives and upholds, reads and recites, explains, or copies the Saddharmapuṇḍarīkasūtra, even a single verse, looking upon this sūtra scroll with reverence as if it were the Buddha, making various offerings to it—flowers, incense, necklaces, powdered incense, paste incense, burning incense, silk canopies, banners and flags, clothing, music, or even simply joining palms in reverence—Bhaiṣajyarāja! You should know that these people have already made offerings to ten myriads of koṭis of Buddhas, accomplished great vows in the presence of those Buddhas, and out of compassion for sentient beings have been born in this human world.
4.41
'Bhaiṣajyarāja! If someone asks, "What kinds of sentient beings will become Buddhas in a future age?", one should point out: "All these people will certainly become Buddhas in a future age." Why is this? If a kulaputra or a kuladhitā, regarding the Saddharmapuṇḍarīkasūtra, even a single line, receives and upholds, reads and recites, explains, or copies it, and makes various offerings to the sūtra scroll—with flowers, incense, necklaces, powdered incense, paste incense, burning incense, silk canopies, banners and flags, clothing, music, and joined palms in reverence—this person should be looked up to and revered by all the world, and should be venerated with offerings worthy of a Tathāgata. You should know that this person is a great Bodhisattva who, having accomplished anuttarā samyaksambodhi, out of pity for sentient beings has vowed to be born here to broadly expound and analyze the Saddharmapuṇḍarīkasūtra. How much more so for one who can fully receive and uphold it and make various offerings to it?
4.42
'Bhaiṣajyarāja! You should know that such a person willingly gives up their own pure karmic reward and, after my extinction, out of compassion for sentient beings, is born in an evil world to broadly expound this sūtra. If such a kulaputra or kuladhitā, after my extinction, is able to secretly explain even a single line of the Lotus Sūtra to a single person, you should know that this person is an envoy of the Tathāgata, sent by the Tathāgata, performing the work of the Tathāgata. How much more so if they expound it broadly to the great assembly?'
4.43
'Bhaiṣajyarāja! If an evil person, with unwholesome thoughts, were to appear before the Buddha for an entire kalpa and constantly slander and abuse the Buddha, their sin would still be light; but if someone, with a single evil word, defames and reviles a layperson or renunciant who reads and recites the Lotus Sūtra, their sin is exceedingly heavy.
4.44
'Bhaiṣajyarāja! One who reads and recites the Lotus Sūtra, you should know that this person is adorned with the adornment of the Buddha, and is borne on the shoulders of the Tathāgata. Wherever they go, one should follow and bow to them, single-mindedly joining palms, reverently making offerings, honoring and praising them, offering them flowers, incense, necklaces, powdered incense, paste incense, burning incense, silk canopies, banners and flags, clothing, fine delicacies, performing music, and presenting the finest offerings among humans. One should scatter celestial jewels over them and offer treasures amassed from the heavens. Why is this? Because when this person joyfully expounds the Dharma, anyone who hears it even for an instant will immediately attain the ultimate anuttarā samyaksambodhi.'
4.45
Then the Bhagavat, wishing to proclaim this meaning once more, spoke these verses:
4.46
"If one wishes to abide in the Buddha path
and accomplish the naturally arisen wisdom,
one should constantly and diligently make offerings
to those who receive and uphold the Lotus Sutra.
If there is someone who wishes quickly to obtain
wisdom of all kinds,
they should receive and uphold this sutra,
and make offerings to those who uphold it.
If there is someone able to receive and uphold
the Lotus Sutra of the Wonderful Dharma,
know that they are an envoy of the Buddha,
pitying and mindful of all sentient beings.
All who are able to receive and uphold
the Lotus Sutra of the Wonderful Dharma
have relinquished a pure land
and, out of pity for the multitude, are born here.
Know that such people,
being free to be born wherever they wish,
are able, in this evil world,
to broadly preach the unexcelled Dharma.
One should with heavenly flowers and incense,
as well as heavenly jewel robes
and wonderful heavenly jewel heaps,
make offerings to the preacher of the Dharma.
In the evil age after my extinction,
to those who can uphold this sutra
one should make obeisance with joined palms,
as if making offerings to the Bhagavat.
With supreme delicacies, all sweet and delicious,
and various garments,
one should make offerings to these Buddha sons,
hoping to hear [it] for even a moment.
If there is one who in a future age
can receive and uphold this sutra,
I send them among human beings
to carry out the work of the Tathāgata.
If throughout an entire kalpa
one constantly harbors an unwholesome mind
and, grimacing, reviles the Buddha,
one incurs immeasurable grave sin.
Yet if someone reads, recites, and upholds
this Lotus Sutra,
and for a moment one directs evil words at them,
the sin surpasses even that.
If someone seeks the Buddha path
and throughout an entire kalpa
joins palms before me
and praises me with countless verses,
though from thus praising the Buddha
they obtain immeasurable merit,
yet if one praises an upholder of this sutra,
the blessing surpasses even that.
If for eighty kotis of kalpas
with the most wonderful sights and sounds,
as well as scents, tastes, and touch,
one makes offerings to an upholder of the sutra,
and having made such offerings,
if one manages to hear [it] for even a moment,
one should rejoice within oneself, thinking:
'I have now obtained great benefit.'
Bhaiṣajyarāja, I now tell you:
among all the sutras I have preached,
within these sutras,
the Lotus is foremost."
4.47
At that time the Buddha again addressed Bhaiṣajyarāja Bodhisattva Mahāsattva: "The scriptures I have spoken are immeasurable thousands of myriads of kotis—already spoken, now spoken, and yet to be spoken. Yet among them, this Lotus Sutra is the most difficult to believe and the most difficult to understand.
4.48
"Bhaiṣajyarāja! This sutra is the secret essential treasury of all buddhas. It must not be distributed and recklessly bestowed on people. It has been guarded and protected by all Buddha Bhagavats, and from antiquity until now, has never been explicitly declared. Yet even while the Tathāgata is present, this sutra faces much resentment and jealousy; how much more so after his extinction?
4.49
"Bhaiṣajyarāja! Know that after the Tathāgata's extinction, if there are those who can copy, uphold, read, recite, make offerings to, and explain it for others, the Tathāgata will cover them with his robe, and they will also be protected and remembered by the present buddhas of other regions. These people possess great power of faith, the power of resolve and vow, and the power of all kuśalamūlas. Know that these people lodge together with the Tathāgata, and the Tathāgata strokes their heads with his hand.
4.50
"Bhaiṣajyarāja! Wherever, whether it is expounded, read, recited, copied, or wherever a scroll of the sutra is kept, in all these places a stupa made of the seven jewels should be erected, made extremely high, broad, and adorned; there is no need to install relics within it. Why is this? Within it there is already the complete body of the Tathāgata. To this stupa, one should offer all kinds of flowers, incense, necklaces, silk canopies, banners and flags, instrumental music, songs and praises, honoring, respecting, and extolling it. If there are people who happen to see this stupa, bow in obeisance, and make offerings, know that all such people draw near to anuttarā samyaksambodhi.
4.51
"Bhaiṣajyarāja! There are many people who, at home or having left the household, practice the bodhisattva path. If they cannot manage to see, hear, read, recite, copy, uphold, and make offerings to this Lotus Sutra, know that these people have not yet skillfully practiced the bodhisattva path. If there are those who get to hear this scripture, only then can they skillfully practice the bodhisattva path. If there are sentient beings seeking the Buddha path who, seeing or hearing this Lotus Sutra, having heard it, believe, understand, receive, and uphold it, know that these people have drawn near to anuttarā samyaksambodhi.
4.52
"Bhaiṣajyarāja! Suppose a man is parched with thirst and in need of water, and digs into a high plateau seeking it. If he still sees dry earth, he knows that water is still far away. If he applies effort without cease, in turn sees moist earth, and gradually reaches mud, his mind is determined and knows water must be near. The bodhisattva is also like this: if one has not yet heard, understood, or been able to cultivate this Lotus Sutra, know that this person is still far from anuttarā samyaksambodhi. If one gets to hear, understand, contemplate, and cultivate it, one will surely know that one has drawn near to anuttarā samyaksambodhi. Why is this? The anuttarā samyaksambodhi of all bodhisattvas all belongs to this sutra—this sutra opens the door of upāya and reveals the true characteristic. This Lotus Sutra treasury is deep, solid, remote, and profound; no one has been able to reach it. Now the Buddha, to instruct and bring bodhisattvas to completion, opens and displays it for them.
4.53
"Bhaiṣajyarāja! If there are bodhisattvas who, hearing this Lotus Sutra, are startled, doubtful, frightened, or afraid, know that these are newly resolved bodhisattvas. If śrāvakas, hearing this sutra, are startled, doubtful, frightened, or afraid, know that these are persons of abhimāna.
4.54
"Bhaiṣajyarāja! If there are kulaputras or kuladhitās who, after the Tathāgata's extinction, wish to preach this Lotus Sutra for the fourfold assembly, how should they preach it? These kulaputras and kuladhitās should enter the Tathāgata's room, put on the Tathāgata's robe, and sit on the Tathāgata's seat; only then should they broadly preach this sutra for the fourfold assembly. As for the Tathāgata's room, it is the mind of great compassion toward all sentient beings; as for the Tathāgata's robe, it is the mind of gentleness and forbearance; as for the Tathāgata's seat, it is the emptiness of all phenomena. Abiding peacefully in these, thereafter with a non-lax mind, one should broadly preach this Lotus Sutra for the bodhisattvas and the fourfold assembly.
4.55
"Bhaiṣajyarāja! From other lands, I will dispatch conjured beings to gather a Dharma-listening assembly for them, and also dispatch conjured bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās to listen to their preaching of the Dharma. All these conjured beings, hearing the Dharma, will faithfully receive it, following along without opposition. If the preacher of the Dharma is in a quiet, secluded place, I will then extensively dispatch devas, nāgas, ghosts and spirits, gandharvas, asuras, and so forth to listen to their preaching of the Dharma. Although I am in another land, from time to time I will cause the preacher of the Dharma to behold my body. If they forget any phrase or verse of this sutra, I will speak it for them again, so that they may be complete."
4.56
At that time the Bhagavat, wishing to proclaim this meaning once more, spoke verses, saying:
4.57
"If one wishes to abandon all laxity,
one should listen to this sutra.
This sutra is difficult to get to hear,
and those who believe and receive it are also rare.
Just as when a man is thirsty and in need of water,
he digs into a high plateau;
if he still sees parched earth,
he knows that water is still far away;
when he gradually sees moist earth and mud,
he knows with certainty that water is near.
Bhaiṣajyarāja, you should know!
All such persons
who do not hear the Lotus Sutra
are very far from the Buddha's wisdom;
if they hear this profound sutra,
they will clearly resolve the śrāvaka Dharma.
This is the king of all sutras;
having heard it, if one truly contemplates it,
know that such persons
are close to the Buddha's wisdom.
If someone preaches this sutra,
they should enter the Tathāgata's room,
put on the Tathāgata's robe,
and sit on the Tathāgata's seat;
dwelling in the assembly without fear,
they should broadly analyze and expound it.
Great compassion is the room,
gentleness and forbearance is the robe,
the emptiness of all phenomena is the seat;
abiding in these, one preaches the Dharma.
If, while preaching this sutra,
someone should revile them with foul language,
or attack them with knives, staves, tiles, and stones,
because of minding the Buddha, they should endure it.
In thousands of myriads of kotis of lands
I manifest pure, firm bodies,
and throughout immeasurable kotis of kalpas,
preach the Dharma for sentient beings.
If after my extinction,
someone can preach this sutra,
I will dispatch a conjured fourfold assembly,
bhikṣus, bhikṣuṇīs,
and pure-believing laymen and laywomen,
to make offerings to the dharmabhāṇaka,
guide all sentient beings,
and assemble them to hear the Dharma.
If someone wishes to do them harm
with knives, staves, tiles, and stones,
I will then send conjured persons
to act as their protection.
If the person preaching the Dharma
is alone in a quiet, secluded place,
silent, with no sound of human voices,
reading and reciting this scripture,
I will at that time manifest for them
a pure and radiant body.
If they forget a chapter or phrase,
I will speak it for them, making it smooth and fluent.
If a person possesses such virtues,
whether preaching to the fourfold assembly
or reading and reciting the sutra in an empty place,
they will all behold my body.
If a person is in a secluded place,
I will dispatch deva and nāga kings,
yakṣas, ghosts, spirits, and the like,
to serve as an assembly listening to the Dharma.
This person delights in preaching the Dharma,
making distinctions without hindrance;
because all buddhas protect and remember them,
they can cause the great assembly to rejoice.
If one stays close to this dharmabhāṇaka,
one will quickly attain the bodhisattva path;
following and learning from this master,
one will get to see buddhas [as numerous as] the sands of the Ganges."
4.58
The Lotus Sutra of the Wonderful Dharma, Chapter 11: Beholding the Jeweled Stupa
4.59
At that time, in front of the Buddha, there was a seven-jeweled stupa, five hundred yojanas high and two hundred and fifty yojanas in length and breadth, which welled up from the earth and stayed in mid-air, adorned with all manner of precious substances. It had five thousand railings, thousands of myriads of niches and shrines, and countless banners and streamers serving as ornaments; hanging down from it were jewel necklaces, and myriads of kotis of jeweled bells were suspended above it. On all four sides, it emitted tamālapatra and sandalwood scents that pervaded the worlds. Its banners and canopies were composed of seven treasures—gold, silver, lapis lazuli, mother-of-pearl, agate, pearl, and carnelian—reaching as high as the palaces of the Four Heavenly Kings. The Thirty-Three Devas rained down heavenly mandārava flowers to make offerings to the jeweled stupa. The other devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, non-humans, and so forth, in assemblies of thousands of myriads of kotis, made offerings to the jeweled stupa with all kinds of flowers, incense, necklaces, banners, canopies, and instrumental music, revering, honoring, and praising it. At that time, from within the jeweled stupa, a great voice issued, praising: "Excellent, excellent! Śākyamuni, Bhagavat! You are able, with equal great wisdom, to preach to the great assembly the Dharma that instructs bodhisattvas and is guarded and remembered by the buddhas—the Lotus Sutra of the Wonderful Dharma. So it is, so it is! Śākyamuni, Bhagavat! All that you have spoken is true and real."
4.60
At that time the fourfold assembly, seeing the great jeweled stupa staying in mid-air and hearing the sound issuing from within the stupa, all attained Dharma joy and marvelled at what they had never seen before. Rising from their seats, with hands joined in reverence, they withdrew to stand on one side. At that time there was a Bodhisattva Mahāsattva named Mahāpratibhāna, who, knowing the doubts in the minds of all the devas, humans, asuras, and others in the world, addressed the Buddha, saying: "Bhagavat! By what causes and conditions has this jeweled stupa welled up from the earth, and why has this sound issued from within it?"
4.61
At that time the Buddha addressed Mahāpratibhāna Bodhisattva: "Within this jeweled stupa is the complete body of a Tathāgata. In the past, in the eastern direction, past immeasurable thousands of myriads of kotis of asaṃkhyeya worlds, there was a land named Ratnaviśuddha. There was a buddha therein whose name was Prabhūtaratna. When that buddha was practicing the bodhisattva path, he made a great vow: 'If, after I become a buddha and pass into extinction, there is a place in the lands of the ten directions where the Lotus Sutra is preached, my stupa shrine, for the sake of hearing this sutra, will well up and appear before it to bear witness for it and praise it, saying, "Excellent!"'
4.62
"After that buddha attained the path, when he was on the verge of extinction, in the midst of the great assembly of devas and humans he addressed the bhikṣus: 'After my extinction, those who wish to make offerings to my complete body should erect a great stupa.' By his spiritual power and the power of his vow, wherever throughout the worlds of the ten directions there is anyone preaching the Lotus Sutra, that jeweled stupa of his always wells up before them, his complete body inside the stupa praising: 'Excellent, excellent!'"
4.63
"Mahāpratibhāna! Now the stūpa of the Tathāgata Prabhūtaratna, having heard the preaching of the Lotus Sūtra, has welled up from the earth and praised, saying: 'Excellent! Excellent!'"
4.64
At that time, the Bodhisattva Mahāpratibhāna, through the supernatural power of the Tathāgata, said to the Buddha: "Bhagavat! We wish to see the body of this Buddha."
4.65
The Buddha told the Bodhisattva Mahāsattva Mahāpratibhāna: "This Buddha Prabhūtaratna has a profound and momentous vow: 'When my jewelled stūpa emerges before the Buddhas to hear the Lotus Sūtra, if anyone wishes to display my body to the fourfold assembly, the replicated bodies of that Buddha—the various Buddhas who are preaching the Dharma in the worlds of the ten directions—must all return and gather in one place; only then will my body appear.'"
4.66
"Mahāpratibhāna! The replicated Buddhas of mine who are preaching the Dharma in the worlds of the ten directions should now be assembled."
4.67
Mahāpratibhāna said to the Buddha: "Bhagavat! We also wish to see the replicated Buddhas of the Bhagavat, to pay homage and make offerings to them."
4.68
Then the Buddha emitted a single ray of light from his white curl of hair (ūrṇā), and straightaway there were seen the Buddhas in lands as numerous as the sands of five hundred myriads of koṭis of nayutas of Ganges rivers in the eastern direction. All those lands had crystal for their ground, were adorned with jewelled trees and jewelled robes, and were filled with countless thousands of myriads of koṭis of bodhisattvas. Jewelled curtains were spread everywhere, and jewelled nets were draped overhead. The Buddhas of those lands preached the various teachings with great, wonderful voices, and immeasurable thousands of myriads of koṭis of bodhisattvas were also seen filling all those lands, preaching the Dharma to the multitudes. The south, west, north, the four intermediate directions, the zenith, and the nadir—the places illuminated by the light of the ūrṇā-mark—were also like this. At that time, the Buddhas of the ten directions each addressed the multitude of bodhisattvas, saying: 'Kulaputras! We should now go to the Sahā world, to the place of Śākyamuni Buddha, and make offerings to the jewelled stūpa of the Tathāgata Prabhūtaratna.'
4.69
Then the Sahā world was immediately transformed and purified: lapis lazuli formed its ground, it was adorned with jewelled trees, cords of yellow gold demarcated its eight roads, and it was without towns, villages, hamlets, cities, oceans, rivers, mountains, streams, forests, or thickets. Great precious incense was burned, māndarāva flowers were strewn all over the ground, jewelled nets and canopies were draped above, and jewelled bells were hung. Only this gathered assembly was retained, while the gods and humans were moved and placed in other lands.
4.70
At that time, each of the Buddhas, bringing one great bodhisattva as an attendant, arrived in the Sahā world and went beneath a jewelled tree. Each jewelled tree was five hundred yojanas tall, adorned sequentially with branches, leaves, flowers, and fruits. Beneath each jewelled tree was a lion seat five yojanas high, which was also decorated with great jewels. Then the Buddhas each sat cross-legged upon these seats. In this manner they spread and filled the three-thousand-great-thousandfold world system, yet the replicated bodies of Śākyamuni Buddha from just one direction were not yet exhausted.
4.71
At that time, Śākyamuni Buddha, wishing to accommodate the replicated Buddhas, further transformed two hundred myriad koṭis of nayutas of lands in each of the eight directions, making them all pure, without hells, hungry ghosts, animals, or asuras, and he also moved the gods and humans to other lands. The transformed lands likewise had lapis lazuli for their ground and were adorned with jewelled trees five hundred yojanas tall, adorned sequentially with branches, leaves, flowers, and fruits. Beneath each tree was a jewelled lion seat five yojanas high, adorned and decorated with various jewels. There were also no oceans, rivers, or kingly mountains such as Mount Mucilinda, Mount Mahāmucilinda, the Cakravāḍa Mountains, the Mahācakravāḍa Mountains, or Mount Sumeru; they all joined together into a single Buddha land. The jewelled ground was flat and even; canopies of intertwined jewels covered it completely; banners and parasols were suspended, great precious incense was burned, and jewelled celestial flowers were strewn all over the ground.
4.72
In order that the Buddhas who were yet to arrive might sit, Śākyamuni Buddha once more transformed two hundred myriad koṭis of nayutas of lands in each of the eight directions, making them all pure, without hells, hungry ghosts, animals, or asuras, and he also moved the gods and humans to other lands. The transformed lands likewise had lapis lazuli for their ground and were adorned with jewelled trees five hundred yojanas tall, sequentially adorned with branches, leaves, flowers, and fruits. Beneath each tree was a jewelled lion seat five yojanas high, which was also decorated with great jewels. There were also no oceans, rivers, or kingly mountains such as Mount Mucilinda, Mount Mahāmucilinda, the Cakravāḍa Mountains, the Mahācakravāḍa Mountains, or Mount Sumeru; they all joined together into a single Buddha land. The jewelled ground was flat and even; canopies of intertwined jewels covered it completely; banners and parasols were suspended, great precious incense was burned, and jewelled celestial flowers were strewn all over the ground.
4.73
At that time, the replicated bodies of Śākyamuni Buddha, the Buddhas from the lands in the east as numerous as the sands of hundreds of thousands of myriads of koṭis of nayutas of Ganges rivers, each preaching the Dharma, came and assembled here; in this manner, following sequentially, the Buddhas of the ten directions all came and assembled, sitting in the eight directions. At that time, in each direction, four hundred myriad koṭis of nayutas of lands were filled with Buddha Tathāgatas. At this time, each of the Buddhas, sitting upon a lion seat beneath a jewelled tree, dispatched an attendant to inquire after Śākyamuni Buddha, each handing him a handful of jewelled flowers and telling him: 'Kulaputra! Go to Mount Gṛdhrakūṭa to the place of Śākyamuni Buddha, and speak on my behalf, saying: "Are you experiencing few ailments and few troubles? Are your vital energies comfortable? And are the assemblies of bodhisattvas and śrāvakas all at peace?" Scatter these jewelled flowers over the Buddha as an offering, and say: "Such-and-such Buddha gives his consent to open this jewelled stūpa."' The envoys sent by all the Buddhas did likewise.
4.74
At that time, Śākyamuni Buddha, seeing that the replicated Buddhas had all assembled and were each seated upon a lion seat, and having heard that the Buddhas all gave their consent to open the jewelled stūpa together, immediately rose from his seat and stayed in empty space. The entire fourfold assembly stood up, joined their palms, and single-mindedly gazed at the Buddha. Thereupon Śākyamuni Buddha with his right finger opened the door of the stūpa of seven treasures, which emitted a great sound like removing a bolt and opening a great city gate. Instantly the entire great assembly saw the Tathāgata Prabhūtaratna seated upon a lion seat within the jewelled stūpa, his whole body intact, as if entered into meditative absorption. They also heard him say: 'Excellent! Excellent! Śākyamuni Buddha! Well have you spoken this Lotus Sūtra; I have come here in order to hear this sūtra.' At that time, the fourfold assembly, seeing a Buddha who had passed into nirvāṇa countless thousands of myriads of koṭis of kalpas ago speak such words, praised it as unprecedented, and scattered masses of celestial jewelled flowers upon the Buddha Prabhūtaratna and Śākyamuni Buddha.
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Translations (1)
- The Lotus Sutra — Tsugunari Kubo & Akira Yuyama 2007, English
Linked texts (1)
- 妙法蓮華經 — Classical Chinese