妙法蓮華經 5

English (machine translation) 5

Language: English

5.1

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

5.2

Chapter Fourteen: Peaceful and Joyful Practices

At that time Bodhisattva Mahāsattva Mañjuśrī, Prince of the Dharma, addressed the Buddha: “Bhagavat! These bodhisattvas are extremely rare. Reverently yielding to the Buddha, they have made great vows to protect, uphold, read, and preach this Lotus Sūtra in the future evil age. Bhagavat! How will these Bodhisattva Mahāsattvas be able to preach this sūtra in the future evil age?”

5.4

The Buddha told Mañjuśrī: “If Bodhisattva Mahāsattvas wish to preach this sūtra in the future evil age, they should abide peacefully in four dharmas. First, abiding peacefully in the Bodhisattva’s realm of practice and realm of association, they will be able to expound this sūtra for sentient beings.

5.5

"Mañjuśrī! What is called the sphere of action of a Bodhisattva-Mahāsattva? If a Bodhisattva-Mahāsattva dwells on the stage of forbearance, is gentle, harmonious, and compliant without being impetuous or violent, and their mind is not alarmed; and furthermore, does not course in phenomena, but contemplates the true nature of all phenomena as it really is, neither practicing nor discriminating—this is called the sphere of action of a Bodhisattva-Mahāsattva. What is called the sphere of intimacy of a Bodhisattva-Mahāsattva? A Bodhisattva-Mahāsattva does not associate closely with kings, princes, great ministers, or officials; does not associate closely with non-Buddhist brahmacārins, Nirgranthas, and the like; nor with those who compose worldly prose, praise non-Buddhist writings, or are Lokāyatikas or anti-Lokāyatikas; nor does he associate closely with violent amusements, boxing, wrestling, or the various illusory performances of naṭas and the like; nor does he associate closely with caṇḍālas, those who raise pigs, sheep, chickens, and dogs, or those of evil livelihoods such as hunters and fishers. When such people occasionally come, he preaches the Dharma to them without expectations. Furthermore, he does not associate closely with bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās who seek to be śrāvakas, nor does he pay them visits. Whether in a room, on a walkway, or in a lecture hall, he does not dwell together with them. If they occasionally come, he preaches the Dharma according to what is appropriate, without seeking anything.

5.6

"Furthermore, Mañjuśrī, a Bodhisattva-Mahāsattva should not take the bodily characteristics of a woman that give rise to lustful thoughts to preach the Dharma to her, nor should he delight in looking at them. When entering another's house, he does not converse with young girls, virgins, widows, and the like. Furthermore, he does not associate intimately with the five kinds of unmanly persons. He does not enter another's house alone; if for some reason he must enter alone, he simply mindfulness solely of the Buddha. If he preaches the Dharma to a woman, he does not show his teeth when laughing, nor does he expose his chest; he does not become intimate even for the sake of the Dharma, how much less for other matters! He takes no pleasure in keeping young disciples, śrāmaṇeras, or young boys, nor does he take pleasure in sharing the same teacher with them. He constantly delights in seated meditation, training and subduing his mind in secluded places. Mañjuśrī, this is called the first sphere of intimacy."

5.7

"Furthermore, a Bodhisattva-Mahāsattva contemplates all phenomena as empty, as they truly are: unperverted, immovable, non-regressing, non-turning, like empty space, lacking inherent existence. Cut off from all pathways of speech, they are unborn, unproduced, unarisen, without name and without mark; truly non-existent, immeasurable, boundless, unhindered, unobstructed; they exist only through causes and conditions, and are spoken of only as arising from delusion. Constantly taking delight in contemplating such characteristics of phenomena—this is called the second sphere of intimacy of a Bodhisattva-Mahāsattva."

5.8

At that time, the Bhagavat, wishing to proclaim this meaning once again, spoke in verse, saying:

5.9

"If there is a Bodhisattva who, in the future evil age,
with a fearless mind wishes to preach this sūtra,
he should enter the sphere of action and the sphere of intimacy.
He should always stay away from kings, princes of the state,
great ministers, and officials,
those engaged in perilous entertainments, caṇḍālas, and non-Buddhist brahmacārins.
Nor should he associate closely with those of excessive pride,
those attached to the Hīnayāna, scholars of the Tripiṭaka,
precept-breaking bhikṣus, nominal arhats,
bhikṣuṇīs fond of playful laughter,
those deeply attached to the five desires,
or upāsikās who seek immediate extinction—
with none of them should he be intimate.
If such persons, with good intent,
come to the Bodhisattva's dwelling to hear the Buddha-path,
then the Bodhisattva, with a fearless mind
and harboring no expectations, preaches the Dharma for them.
Widows, virgins, and all unmanly persons—
he should not associate with any of them in intimacy.
Nor should he associate closely with butchers, slaughterers,
those who hunt and fish, those who kill for profit,
those who make a living by selling meat, or those who traffic in women's charms—
with such people as these, he should not associate closely.
Dangerous wrestling, various amusements, and courtesans—
he should entirely avoid associating closely with them.
He should not preach the Dharma to women alone in a screened place;
when preaching the Dharma, he must not jest or laugh.
When entering a village to beg for food, he should take a bhikṣu along;
if there is no bhikṣu, he should focus his mind single-pointedly on the Buddha.
These are called the sphere of action and the sphere of intimacy;
by means of these two spheres, one can preach in comfort and ease.
Furthermore, he does not course in superior, middling, or inferior phenomena,
in conditioned or unconditioned, real or unreal phenomena;
nor does he discriminate between male and female.
Not apprehending phenomena, neither knowing nor seeing—
this is called the Bodhisattva's sphere of action.
All phenomena are empty and non-existent,
lacking permanence and also without arising or cessation;
this is called the sphere of intimacy for the wise.
In perversion, they discriminate whether phenomena exist or do not exist,
whether they are real or unreal, whether they are born or unborn.
Dwelling in a secluded place, he trains and restrains his mind,
dwelling calm and unmoving, like Mount Sumeru.
He contemplates all phenomena as entirely non-existent,
just like empty space, without any solidity.
Unborn and unproduced, immovable and non-regressing,
constantly abiding in the single mark—this is called the sphere of intimacy.
If there is a bhikṣu who, after my parinirvāṇa,
enters this sphere of action and sphere of intimacy,
when preaching this sūtra, he will be free from cowardice.
At times, the Bodhisattva enters a quiet room,
and with correct mindfulness contemplates phenomena according to their meaning.
Arising from samādhi, for the sake of kings, princes,
ministers, citizens, and brāhmaṇas,
he unfolds, transforms, and expounds this classic,
and his mind will be at ease, without any timidity.
Mañjuśrī! This is called the Bodhisattva's abiding in the first practice,
by which he is able, in future ages, to preach the Saddharmapuṇḍarīkasūtra.

5.10

"Furthermore, Mañjuśrī! After the Tathāgata's extinction, in the Latter Age of the Dharma, if one wishes to preach this sūtra, one should abide in the easeful practice. When proclaiming it orally or reading the sūtra, one must not take pleasure in speaking of the faults of people or scriptures. Nor should one despise or treat with contempt other dharmabhāṇakas, or speak of others' good and bad qualities, strengths and weaknesses. Regarding śrāvakas, one should not mention them by name to speak of their errors and vices, nor mention them by name to praise their excellence, nor harbor resentment or enmity toward them. Because one skillfully cultivates such an easeful mind, listeners will not go against one's intent; if there are difficult questions, one does not answer with Hīnayāna teachings, but explains solely by means of the Mahāyāna, causing them to attain the knowledge of all modes."

5.11

At that time, the Bhagavat, wishing to proclaim this meaning once again, spoke in verse, saying:

5.12

"The Bodhisattva always delights in preaching the Dharma at ease;
he sets up a seat in a clean and pure place.
Anointing his body with oil, washing away dirt and defilement,
he puts on new, clean clothes, pure both inside and out,
and resting serenely on the Dharma seat, expounds according to questions.
If there are bhikṣus and bhikṣuṇīs,
upāsakas and upāsikās,
kings, princes, ministers, and citizens,
with a serene countenance he expounds the subtle and wonderful meaning for them.
If there are difficult questions, he answers in accordance with the meaning,
elaborating and distinguishing with causes, conditions, and parables.
Through these upāyas, he causes them all to generate the aspiration,
gradually increasing it until they enter the Buddha-path.
Eliminating thoughts of laziness and conceptions of negligence,
he frees himself from grief and distress, preaching the Dharma with a compassionate heart.
Day and night he constantly preaches the teaching of the unexcelled path,
using various causes and conditions and boundless parables
to instruct living beings and cause them all to rejoice.
In terms of clothing, bedding, food, drink, and medicines,
he harbors no desires toward them.
He simply concentrates single-mindedly on the causes and conditions for preaching the Dharma,
wishing to accomplish the Buddha-path and lead the multitude to do the same.
This is the great benefit, the easeful offering.
After my parinirvāṇa, if there is a bhikṣu
who can expound this Saddharmapuṇḍarīkasūtra,
his mind will be free of jealousy and anger,
all afflictions and hindrances, and also free from sorrow and reviling;
he will also have no fear of being attacked with swords or staves,
nor will he be expelled, because he abides in forbearance.
The wise person who skillfully cultivates his mind like this
can abide at ease, as I have spoken above.
That person's merit, throughout thousands of tens of millions of kalpas,
cannot be exhausted even by calculation and parables.

5.13

"Furthermore, Mañjuśrī! When the Bodhisattva-Mahāsattva upholds, reads, and recites this scripture in the future Latter Age when the Dharma is about to be extinguished, he must harbor no jealousy, flattery, or deceit in his heart, nor should he lightly revile those who train in the Buddha-path or seek out their shortcomings. If there are bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās who seek the śrāvaka path, seek the pratyekabuddha path, or seek the Bodhisattva path, he must not torment them or cause them to have doubts and regrets, telling them: 'You are all very far from the path; you will never attain the knowledge of all modes. Why? Because you are dissolute people, negligent regarding the path.' Furthermore, he should not engage in frivolous arguments (prapañca) concerning phenomena or contend over them. He should give rise to the perception of great compassion toward all sentient beings, give rise to the perception of a loving father toward all Tathāgatas, and give rise to the perception of a great master toward all Bodhisattvas; he should always pay deep, sincere reverence and worship to all the great Bodhisattvas of the ten directions. He should preach the Dharma equally to all sentient beings; because it accords with the Dharma, neither too much nor too little, even for those who deeply love the Dharma, he does not preach excessively."

5.14

"Mañjuśrī! If this Bodhisattva-Mahāsattva, in the future Latter Age when the Dharma is about to be extinguished, accomplishes this third easeful practice, when preaching this Dharma, none will be able to disrupt or vex him; he will obtain good fellow students to read and recite this sūtra together with him, and he will also attract a great multitude who come to listen and receive it. Having heard it, they will be able to uphold it; having upheld it, they will be able to recite it; having recited it, they will be able to expound it; having expounded it, they will be able to write it down or have others write it down, making offerings to the scripture scrolls, revering, honoring, and praising them."

5.15

At that time, the Bhagavat, wishing to proclaim this meaning once again, spoke in verse, saying:

5.16

"If one wishes to preach this sūtra, one should abandon jealousy, anger, pride,
deceitful, fraudulent, and crooked minds, and always cultivate straightforward conduct.
One must not disdain others, nor engage in frivolous debates on phenomena,
nor cause others to doubt and regret, saying, 'You will not attain buddhahood.'
When this son of the Buddha preaches the Dharma, he is always gentle, patient,
compassionate toward all, and does not give rise to negligence.
Toward the great Bodhisattvas of the ten directions who practice the path out of pity for the multitude,
one should give rise to a reverent mind: 'They are my great teachers.'
Toward all the Buddhas, the Bhagavats, one gives rise to the conception of the unexcelled father;
crushing arrogant pride, one preaches the Dharma without obstacle.
The third practice is like this; the wise person should safeguard it,
single-mindedly practicing with ease, revered by immeasurable multitudes.

5.17

"Furthermore, Mañjuśrī, in the later, final era when the Dharma is about to perish, if there is a bodhisattva mahāsattva who upholds this Lotus Sūtra, they should give rise to a mind of great loving-kindness toward householders and renunciants, and give rise to a mind of great compassion toward those who are not bodhisattvas, thinking: 'Such people suffer a great loss. When the Tathāgata employs upāya to teach the Dharma according to what is fitting, they do not hear, do not know, do not perceive, do not inquire, do not believe, and do not understand. Although these people do not inquire into, believe in, or understand this sūtra, when I attain anuttarā samyaksambodhi, wherever they may be, I will guide them with the power of spiritual penetrations and the power of wisdom, causing them to dwell within this Dharma.' Mañjuśrī, after the Tathāgata's extinction, if there is a bodhisattva mahāsattva who fulfills this fourth dharma, when they teach this Dharma they will be free from fault, and will always be offered gifts, respected, honored, and praised by bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, kings, princes, ministers, common people, brāhmaṇas, householders, and the like. The gods in the sky, in order to listen to the Dharma, will also constantly accompany and serve them. If they are in a village, a town, or a secluded forest, and someone comes wishing to pose difficult questions, the gods will day and night constantly guard and protect them for the sake of the Dharma, and will be able to cause all the listeners to rejoice. Why is this? Because this sūtra is protected by the spiritual powers of all the buddhas of the past, future, and present. Mañjuśrī, in immeasurable lands, one cannot hear even the name of this Lotus Sūtra, how much less could one see, receive, uphold, read, and recite it?"

5.18

"Mañjuśrī, it is like a powerful wheel-turning sage king who wishes to subdue other countries with his majesty and power, but the lesser kings do not obey his commands; the wheel-turning king then raises various armies and goes to punish them. Seeing that those among the troops have achieved merit in battle, the king is greatly rejoiced and confers rewards according to their merit: he may give them fields and houses, villages, and towns; or give them clothing and body ornaments; or give them various precious treasures—gold, silver, lapis lazuli, mother-of-pearl, agate, coral, amber—elephants, horses, carriages, male and female slaves, and people. Only the bright pearl in his topknot he does not give them. Why is this? It is because this single pearl is only upon the king's crown; if he were to give it away, the king's attendants would surely be greatly astonished and alarmed.

5.19

"Mañjuśrī, the Tathāgata is also like this. By the power of dhyāna-concentration and wisdom, he attains the Dharma realm and reigns over the three realms, yet the māra kings refuse to submit. The wise and holy generals of the Tathāgata fight together against them. When they achieve merit, his heart is also rejoiced: among the four assemblies he expounds various sūtras for them, gladdening their hearts; he grants them the Dharma wealth of dhyāna-concentration, liberation, the undefiled faculties and powers; and he furthermore grants them the city of nirvāṇa, declaring that they have attained extinction, guiding their minds and causing them all to rejoice—yet he does not expound this Lotus Sūtra for them.

5.20

"Mañjuśrī, just as the wheel-turning king, seeing those among his troops who have achieved great merit, is exceedingly rejoiced, and now gives them this hard-to-believe pearl that had long been kept in his topknot and not recklessly given to anyone, the Tathāgata is also like this: he is the Great Dharma King in the three realms, teaching and transforming all sentient beings through the Dharma. Seeing the army of the wise and holy, fighting against the māra of the five skandhas, the māra of defilements, and the māra of death, achieving great merit, extinguishing the three poisons, escaping the three realms, and breaking the nets of Māra, the Tathāgata is then also greatly rejoiced. This Lotus Sūtra can lead sentient beings to all-knowledge, yet all the world has much resentment against it and finds it hard to believe; what has never been preached before, he now preaches. Mañjuśrī, this Lotus Sūtra is the foremost teaching of the Tathāgatas, the most profound among all teachings, bestowed only at the very end—just as that powerful king, having long guarded the bright pearl, now finally bestows it. Mañjuśrī, this Lotus Sūtra is the secret storehouse of the Buddhas, the Tathāgatas, supreme among all sūtras; guarded throughout the long night and not recklessly proclaimed, only today do I expound it for you all."

5.21

The Bhagavat, wishing to proclaim this meaning once more, spoke verses, saying:

5.22

"Constantly practicing forbearance, pitying all beings,
One is then able to expound the sūtra praised by the Buddha.
In the later, final era, one who upholds this sūtra
Toward those at home, those who have left home, and those who are not bodhisattvas,
Should generate loving-kindness and compassion.
If these people do not hear and do not believe in this sūtra,
It is a great loss for them.
When I attain the Buddha's Path, through various upāyas
I will teach this Dharma for them, causing them to dwell within it.
Just as a powerful wheel-turning king,
When his soldiers achieve merit in battle, rewards them with various things:
Elephants, horses, carriages, and ornaments for decorating the body,
As well as fields, houses, villages, and towns;
Or he gives clothing, various precious treasures,
Slaves, and material wealth, joyfully bestowing them.
If there is a brave and valiant one able to accomplish a difficult task,
The king unbinds the bright pearl from his topknot and confers it upon him.
The Tathāgata is also like this: he is the King of all Dharmas,
Possessing the great power of forbearance and the jewel treasury of wisdom,
With great loving-kindness and compassion transforming the world in accordance with the Dharma.
Seeing all people suffering various afflictions,
Seeking liberation and fighting against the māras,
He expounds various teachings for these sentient beings,
With great upāya preaching these sūtras.
Having known that sentient beings have already attained their strength,
Only at the very end does he preach this Lotus for them—
Just as the king unbinds his topknot and gives them the bright pearl.
This sūtra is honored, supreme among all sūtras;
I have constantly guarded it and not recklessly revealed it.
Now is precisely the time to expound it for you all.
After my extinction, those who seek the Buddha's Path
And wish to dwell in tranquility while expounding this sūtra
Should draw close to these four dharmas.
Those who read this sūtra will always be free from grief and distress,
And will also be free from illness and pain; their complexion will be fresh and fair;
They will not be born into poverty, lowliness, or ugliness.
Sentient beings will delight in seeing them, longing for them as for a sage,
And heavenly youths will serve as their attendants.
Swords and staves will not strike them, poison will not harm them;
If someone curses them with malice, that person's mouth will be closed.
They will travel without fear, like the lion king;
The radiance of their wisdom will be like the shining of the sun.
If they dream, they will see only wondrous things:
They will see the Tathāgatas seated upon lion thrones,
Surrounded by the bhikṣu assemblies as they preach the Dharma.
They will also see dragons, spirits, asuras, and the like,
In numbers like the sands of the Ganges, reverently joining their palms;
They will see their own bodies preaching the Dharma for them.
They will also see the buddhas, their bodies golden in appearance,
Emitting immeasurable light that shines upon everything,
Expounding the various dharmas with the voice of Brahmā.
The Buddha expounds the unsurpassed Dharma for the four assemblies;
They see their own bodies standing among them, joining palms in praise of the Buddha,
Hearing the Dharma with joy and making offerings,
Attaining dhāraṇī and realizing the non-retrogressing wisdom.
The Buddha, knowing their hearts have deeply entered the Buddha's Path,
Immediately confers upon them the vyākaraṇa to achieve supreme right awakening:
'You, kulaputra, in a future age shall attain
Immeasurable wisdom, the Great Path of the Buddhas.
Your land will be adorned and pure, incomparably vast;
There will also be the four assemblies listening to the Dharma with joined palms.'
They will also see their own bodies in the mountain forests, cultivating wholesome dharmas,
Realizing the true mark of all phenomena, entering deeply into dhyāna-concentration, and seeing the buddhas of the ten directions.
The bodies of the buddhas are golden, adorned with the marks of a hundred merits;
Hearing the Dharma, they preach it for others—they will constantly have such auspicious dreams.
They will also dream that they become kings, abandoning palaces, attendants,
And the superior, wondrous five desires, proceeding to the site of awakening.
Beneath the bodhi tree, seated upon the lion throne,
Seeking the Path for seven days, they attain the wisdom of the buddhas.
Having accomplished the unsurpassed Path, they arise and turn the dharmacakra,
Expounding the Dharma for the four assemblies throughout thousands of myriads of koṭis of kalpas,
Preaching the undefiled saddharma and delivering immeasurable sentient beings.
Afterward they will enter nirvāṇa, like smoke exhausting and a lamp going out.
If in the evil age to come one expounds this foremost Dharma,
That person will attain great benefit, such merits as described above."

5.23

Chapter 15: Bodhisattvas Emerging from the Earth of the Saddharmapuṇḍarīkasūtra

5.24

At that time, the bodhisattva mahāsattvas who had come from other lands, exceeding the number of sands of eight Ganges Rivers, arose in the midst of the great assembly, joined their palms, bowed in homage, and said to the Buddha: "Bhagavat, if you permit us, after the Buddha's extinction, in this Sahā world we will diligently exert vigor to guard, uphold, read, recite, write, and make offerings to this sūtra, and we shall preach it broadly in this land."

5.25

At that time, the Buddha told the assembly of bodhisattva mahāsattvas: "Stop, kulaputras! There is no need for you to guard and uphold this sūtra. Why is this? In my Sahā world there are of themselves bodhisattva mahāsattvas equal to the sands of sixty thousand Ganges Rivers, and each bodhisattva has attendants numbering sixty thousand Ganges sands; these people are able, after my extinction, to guard, uphold, read, recite, and broadly preach this sūtra."

5.26

When the Buddha said this, the earth of the three-thousand-great-thousandfold world system of the Sahā world all quaked and cracked open, and from within it, immeasurable thousands of myriads of koṭis of bodhisattva mahāsattvas surged forth at the same time. These bodhisattvas all had golden bodies, the thirty-two primary marks, and immeasurable radiance; previously they had all dwelt below this Sahā world, residing in the space of this realm. These bodhisattvas, hearing the voice spoken by Śākyamuni Buddha, arrived forth from below. Each bodhisattva was a foremost guide of the great assembly, each leading attendants numbering sixty thousand Ganges sands—how much more so those leading attendants equal to fifty thousand, forty thousand, thirty thousand, twenty thousand, or ten thousand Ganges sands; how much more so down to one Ganges sand, half a Ganges sand, a quarter, or down to one part in thousands of myriads of koṭis of nayutas; how much more so those with thousands of myriads of koṭis of nayutas of attendants; how much more so those with hundreds of millions of attendants; how much more so those with tens of millions, millions, down to ten thousand; how much more so those with one thousand, one hundred, down to ten; how much more so those leading five, four, three, two, or one disciple; how much more so those who were solitary, delighting in practices of seclusion! Such as these are immeasurable and boundless, beyond the grasp of calculation or metaphor.

5.27

After these bodhisattvas had emerged from the earth, each went to the wondrous tower of seven treasures in the air, to the place of Prabhūtaratna Tathāgata and Śākyamuni Buddha. Having arrived, they bowed their heads to the feet of the two Bhagavats, and also made homage at the places of the buddhas seated on the lion thrones beneath the jeweled trees, circumambulating them three times to the right, joining their palms in reverence, and praising them with various methods of praise used by bodhisattvas; then they stood to one side, delighting in looking up at the two Bhagavats. From the time these bodhisattva mahāsattvas first surged forth and praised the buddhas with various methods of praise used by bodhisattvas, a period of fifty minor kalpas elapsed. During this time, Śākyamuni Buddha sat in silence, and the four assemblies were also all silent for fifty minor kalpas; through the Buddha's spiritual power, he caused the great assembly to perceive it as though it were half a day.

5.28

At that time, the four assemblies, also through the Buddha's spiritual power, saw the bodhisattvas completely filling the space of immeasurable hundreds of thousands of myriads of koṭis of lands. Among this assembly of bodhisattvas were four guiding teachers: the first was named Viśiṣṭacāritra, the second was named Anantacāritra, the third was named Viśuddhacāritra, and the fourth was named Supratiṣṭhitacāritra. These four bodhisattvas were the supreme leading teachers among that assembly. Standing before the great assembly, they jointly joined their palms, looked at Śākyamuni Buddha, and inquired, saying: "Bhagavat, do you have few illnesses and few troubles, and do you fare with ease and comfort? Are those to be delivered easy to instruct? Do they not cause the Bhagavat to become weary?"

5.29

At that time, the four great bodhisattvas spoke verses, saying:

5.30

"Is the Bhagavat at peace and ease, with few ailments and few troubles? In teaching and transforming sentient beings,
is he free from weariness? Furthermore, are all sentient beings easy to transform?
Do they not cause the Bhagavat weariness?"

5.31

Then the Bhagavat spoke to the great assembly of bodhisattvas, saying: "So it is, so it is, kulaputras! The Tathāgata is at peace and ease, with few ailments and few troubles. The sentient beings are easy to transform and deliver, without causing weariness. Why is this? For generations these sentient beings have constantly received my teaching, and have also made offerings to and revered past buddhas, planting kuśalamūlas. When these sentient beings first saw my body and heard what I taught, they immediately believed and accepted it, entering the Tathāgata's wisdom—except for those who had previously trained in the Hīnayāna. Such people as these I now also cause to hear this sūtra and enter the Buddha's wisdom."

5.32

Then the great bodhisattvas spoke in verse, saying:

5.33

"Excellent, excellent, O Great Hero, Bhagavat!
Sentient beings are easy to transform and deliver.
They are able to inquire into the profound wisdom of the buddhas;
having heard it, they believe and practice it; we rejoice accordingly."

5.34

Thereupon the Bhagavat praised the foremost great bodhisattvas: "Excellent, excellent, kulaputras! You are able to give rise to a mind of sympathetic joy toward the Tathāgata."

5.35

At that time Bodhisattva Maitreya and the assembly of bodhisattvas, numerous as the sands of eight thousand Ganges rivers, all thought: "From the past until now, we have never seen or heard of such an assembly of great Bodhisattva Mahāsattvas welling up from the earth, standing before the Bhagavat, joining their palms, making offerings, and inquiring after the Tathāgata's well-being."

5.36

Then Bodhisattva Mahāsattva Maitreya, knowing the thoughts in the minds of the bodhisattvas numerous as the sands of eight thousand Ganges rivers, and wishing to resolve his own doubts, joined his palms toward the Buddha and asked in verse:

5.37

"This great assembly of immeasurable tens of millions of billions of bodhisattvas,
never seen before—
may the Two-Footed Honoured One tell:
Where do they come from, and by what cause and condition have they gathered?
With immense bodies and great supernatural powers,
wisdom inconceivable,
their resolution and mindfulness firm,
possessing great power of forbearance,
whom sentient beings delight to see—
where have they come from?
Each and every bodhisattva
leads a retinue
limitless in number,
equal to the sands of the Ganges.
Some great bodhisattvas
lead sixty thousand Ganges sands [of disciples],
and such great multitudes
seek the Buddha path single-mindedly.
These great masters,
sixty thousand Ganges sands in number,
have all come to make offerings to the Buddha
and to protect and uphold this sūtra.
Those leading fifty thousand Ganges sands
are even greater in number than these;
those with forty thousand, thirty thousand,
twenty thousand, down to ten thousand,
one thousand, one hundred, and so forth,
down to one Ganges sand,
a half, a third, a quarter,
one ten-thousandth of a koti,
thousands of myriads of nayutas,
tens of billions of disciples,
down to half a koti—
their numbers are even greater still.
From a million to ten thousand,
one thousand and one hundred,
fifty and ten,
down to three, two, or one,
or those solitary without retinue,
who delight in staying alone—
together they have come to the Buddha's place,
their numbers far exceeding the above.
If someone were to count these great multitudes
using calculating tallies,
even across kalpas numerous as the sands of the Ganges,
they could not know the end of them.
These multitudes of bodhisattvas
of great majesty and virtue, who are vigorous—
who preached the Dharma for them,
transformed and brought them to fulfillment?
From whom did they first produce the intention?
Whose buddha-dharma do they praise?
Whose sūtra do they receive, uphold, and practice?
Which buddha-way do they cultivate?
Such bodhisattvas as these,
with supernatural powers and great power of wisdom,
when the earth shook and cracked in the four directions,
all welled up from within it.
Bhagavat, from the past until now,
I have never seen such a thing;
may you tell from where they come,
and the name of their realm.
I have often wandered through many lands,
yet I have never seen this assembly;
among this assembly,
I do not recognise a single person.
Suddenly they emerged from the earth;
may you tell the cause and condition of this.
Now in this great assembly,
immeasurable hundreds of thousands of kotis
of bodhisattvas
all wish to know this matter:
the causes and conditions, from beginning to end, of these bodhisattva hosts.
O Bhagavat of immeasurable virtue,
we pray only that you resolve the doubts of the multitude."

5.38

At that time the emanation buddhas of Śākyamuni, who had arrived from immeasurable thousands of myriads of kotis of lands in other directions, were seated cross-legged on lion thrones beneath jeweled trees in the eight directions. The attendants of each buddha saw this great host of bodhisattvas welling up from the earth in the four quarters of the trichiliocosm and dwelling in the sky. Each spoke to his buddha, saying: "Bhagavat, from where has this immeasurable, boundless asaṃkhyeya host of bodhisattvas come?"

5.39

Then each of the buddhas told his attendant: "Kulaputras, wait a moment! There is a Bodhisattva Mahāsattva named Maitreya—to whom Śākyamuni Buddha has given a vyākaraṇa, that he will next become a buddha—who has inquired about this matter. The Buddha is now about to answer him, and by this you shall naturally hear it."

5.40

At that time Śākyamuni Buddha said to Bodhisattva Maitreya: "Excellent, excellent, Ajita! That you are able to question the Buddha on such a great matter. You all must be single-minded, don the armor of vigor, and bring forth a resolute purpose. The Tathāgata now wishes to reveal and declare the wisdom of the buddhas, the sovereign supernatural power of the buddhas, the lion-like briskness power of the buddhas, and the awe-inspiring, magnificent power of the buddhas."

5.41

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

5.42

"You should be vigorous and single-minded;
I wish to speak of this matter.
Do not harbor doubts or regrets;
the Buddha's wisdom is inconceivable.
Now bring forth the power of faith
and abide in forbearance and goodness;
the Dharma not heard in the past
you shall now all hear.
I now comfort you;
do not harbor doubt or fear.
The Buddha has no untrue words;
his wisdom cannot be measured.
The foremost Dharma he has attained
is profound and cannot be discriminated;
such a matter I shall now speak;
listen single-mindedly!"

5.43

When the Bhagavat had spoken these verses, he said to Bodhisattva Maitreya: "I now declare to you all in this great assembly: Ajita, these great Bodhisattva Mahāsattvas, immeasurable, countless asaṃkhyeyas, who have welled up from the earth and whom you have never seen in the past—after I attained anuttarā samyaksambodhi in this Sahā world, I taught and guided these bodhisattvas, tamed their minds, and caused them to generate the resolve for the way. These bodhisattvas all dwell below this Sahā world, in the empty space of this realm; they read, recite, and master the scriptures, contemplating, analyzing, and correctly recollecting them. Ajita, these kulaputras do not take pleasure in being among crowds and speaking much; they always take pleasure in quiet places, practicing vigor diligently without ever resting; nor do they depend on humans or devas for their dwelling. They always take pleasure in profound wisdom, without obstruction; they also constantly take pleasure in the Dharma of the buddhas, single-mindedly vigorous, seeking supreme wisdom."

5.44

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

5.45

"Ajita, you should know
that these great bodhisattvas,
for countless kalpas,
have cultivated the Buddha's wisdom,
and all were transformed by me,
caused to generate the great mind of the way.
These are my sons;
depending on this world,
they constantly practice dhūta austerities,
and their purpose delights in quiet places,
abandoning the turmoil of great multitudes,
not taking pleasure in speaking much.
Such sons as these
learn and practice my way and Dharma;
day and night they are constantly vigorous
for the sake of seeking the Buddha way,
dwelling in the space below
this Sahā world.
Their resolution and power of mindfulness are firm;
they always diligently seek wisdom,
preaching various wonderful dharmas,
their minds free of fear.
When I sat beneath the Bodhi tree
in the city of Gayā,
I attained supreme correct awakening
and turned the unexcelled dharmacakra.
Only then did I teach and transform them,
causing them to first generate the mind for the way;
now they all abide in avaivartika,
and all shall become buddhas.
I now speak words of truth;
believe single-mindedly:
from long ago
I have taught and transformed such multitudes as these."

5.46

At that time Bodhisattva Mahāsattva Maitreya and countless bodhisattvas gave rise to doubts in their minds, wondering at what was unprecedented, and thought: "How could the Bhagavat, in a short span of time, teach and transform such immeasurable, boundless asaṃkhyeyas of great bodhisattvas, causing them to abide in anuttarā samyaksambodhi?" Then he said to the Buddha: "Bhagavat, when the Tathāgata was the crown prince, he left the Śākya palace, went not far from the city of Gayā, sat at the bodhimaṇḍa, and attained anuttarā samyaksambodhi. From that time until now, only a little over forty years have passed. Bhagavat, how could you, in this short time, perform such great Buddha-works, and through the Buddha's power and through the Buddha's merits, teach and transform such an immeasurable multitude of great bodhisattvas destined to attain anuttarā samyaksambodhi?

5.47

"Bhagavat, as for this multitude of great bodhisattvas, even if one were to count them for thousands of myriads of kotis of kalpas, one could not reach their end or find their limit. From long ago, at the places of immeasurable, boundless buddhas, they have planted kuśalamūlas, fulfilled the bodhisattva way, and constantly practiced pure conduct. Bhagavat, such a matter is difficult for the world to believe! It is like a man, handsome and with black hair, twenty-five years of age, who points to a hundred-year-old man and says, 'This is my son'; and the hundred-year-old man also points to the youth and says, 'This is my father, who gave birth to and raised me.' Such a thing is difficult to believe. The Buddha is also like this: since attaining the way, the time has in fact not been long, yet this great assembly of bodhisattvas has already, for immeasurable thousands of myriads of kotis of kalpas, for the sake of the Buddha path, practiced vigor diligently, skillfully entered, emerged from, and abided in immeasurable hundreds of thousands of myriads of kotis of samādhis, attained great supernatural powers, long practiced pure conduct, and is skilled in successively training in all good dharmas, proficient in question and answer, treasures among humans, and exceedingly rare in all worlds. Today the Bhagavat only says: 'When I attained the Buddha way, I first caused them to generate the resolve, teaching and guiding them, causing them to head toward anuttarā samyaksambodhi.' Not long after attaining buddhahood, the Bhagavat has been able to accomplish this great work of merit. Although we believe that what the Buddha speaks according to what is appropriate is never false, and that whatever the Buddha knows is thoroughly penetrated, nevertheless, if bodhisattvas who have newly resolved hear these words after the Buddha's parinirvāṇa, they may not believe and accept them, but rather give rise to causes and conditions for the karmic offense of destroying the Dharma. Indeed, Bhagavat, we pray that you will explain this, dispelling our doubts, and so that in future ages kulaputras who hear of this will not give rise to doubts either."

5.48

At that time Bodhisattva Maitreya, wishing to restate this meaning, spoke in verse, saying:

5.49

"The Buddha formerly left the Śākya clan,
left the household life near Gayā,
and sat beneath the bodhi tree;
since then not much time has passed.
These sons of the Buddha
are beyond measure in number.
For a long time they have practiced the Buddha path,
abiding in supernormal powers,
skilled in training in the Bodhisattva path,
unstained by worldly dharmas,
like lotus flowers in water,
springing forth from the earth.
All arose with reverent minds
and stood before the Bhagavat.
This matter is difficult to conceive;
how could it be believed?
The Buddha's attainment of the path is very recent,
yet what he has accomplished is exceedingly vast.
May you dispel the assembly's doubt
and explain it analytically in accordance with reality.
Just as a young and vigorous man,
scarcely twenty-five years of age,
points out to others his hundred-year-old sons,
with white hair and wrinkled faces,
[saying,] 'These were fathered by me,'
and the sons also say he is their father;
with the father young and the sons old,
the entire world would not believe it.
The Bhagavat is likewise:
his attainment of the path has been very recent.
Yet these bodhisattvas
are firm of resolve, without faintheartedness;
throughout immeasurable kalpas
they have walked the Bodhisattva path,
adept at difficult questions and answers,
their minds free of fear,
resolute in forbearance,
upright, possessing majesty and virtue,
praised by the Buddhas of the ten directions,
adept at analytical exposition,
not delighting in crowds of people,
always fond of remaining in dhyāna-meditation,
and, for the sake of seeking the Buddha path,
have dwelt in the space below.
Having heard this from the Buddha,
we have no doubt about this matter;
may the Buddha expound it for the future,
causing them to understand.
If there are those who regarding this sūtra
give rise to doubt and do not believe,
they will immediately fall into the evil destinies.
May you now explain for them:
how could these immeasurable bodhisattvas,
in so short a time,
be taught, caused to generate the intention,
and dwell on the irreversible stage?"

5.50

Saddharmapuṇḍarīkasūtra, Chapter 16: The Lifespan of the Tathāgata

5.51

At that time, the Buddha addressed the bodhisattvas and the entire great assembly: "Kulaputras! You must believe and understand the truthful words of the Tathāgata." Again he addressed the great assembly: "You must believe and understand the truthful words of the Tathāgata." Yet again he addressed the entire great assembly: "You must believe and understand the truthful words of the Tathāgata."

5.52

At that time, the great assembly of bodhisattvas, with Maitreya as their head, joined their palms and addressed the Buddha, saying: "Bhagavat! We only pray that you will speak; we shall faithfully accept the Buddha's words." After addressing him thus three times, they spoke again: "We only pray that you will speak; we shall faithfully accept the Buddha's words."

5.53

At that time, the Bhagavat, knowing that the bodhisattvas did not cease after three requests, addressed them, saying: "Listen attentively to the secret, supernormal power of the Tathāgata. All the gods, humans, and asuras in the world think: 'Now Śākyamuni Buddha left the palace of the Śākyas, went not far from the city of Gayā, sat at the bodhimaṇḍa, and attained anuttarā samyaksambodhi.' Yet, kulaputras, it has been immeasurable, boundless hundreds of thousands of myriads of koṭis of nayutas of kalpas since I actually attained Buddhahood. Suppose, for example, there are five hundred thousand myriads of koṭis of nayutas of asaṃkhyeyas of trichiliomegachiliocosms, and someone were to grind them to fine dust, and passing beyond five hundred thousand myriads of koṭis of nayutas of asaṃkhyeyas of lands to the east, were then to drop one speck of dust, and traveling east like this, were to exhaust all those fine dust specks. Kulaputras! What do you think? Could these worlds be conceived, calculated, and known in number or not?"

5.54

Maitreya Bodhisattva and the others together addressed the Buddha, saying: "Bhagavat! These worlds are immeasurable and boundless, neither knowable by calculation nor reachable by the power of thought. All śrāvakas and pratyekabuddhas, with their untainted wisdom, cannot conceive and know their limit and number. Although we dwell on the avaivartika stage, we also cannot reach it in this matter. Bhagavat! Such worlds are immeasurable and boundless."

5.55

At that time the Buddha addressed the great assembly of bodhisattvas: "Kulaputras! Now I shall clearly declare to you: whether those worlds received a dust speck or did not receive one, grind them all into dust; let one dust speck be one kalpa. Since I attained Buddhahood, it has further exceeded this by hundreds of thousands of myriads of koṭis of nayutas of asaṃkhyeyas of kalpas. Ever since then, I have constantly been in this Sahā world expounding the Dharma and teaching, and also in other places, in hundreds of thousands of myriads of koṭis of nayutas of asaṃkhyeyas of lands, guiding and benefiting sentient beings.

5.56

"Kulaputras! In this interval, I spoke of Dīpaṃkara Buddha and others, and furthermore said that they entered nirvāṇa. All this was distinguished through upāya.

5.57

"Kulaputras! If there are sentient beings who come to my place, with the Buddha eye I observe whether their faculties such as faith are sharp or dull, and in accordance with how they should be saved, in various places I proclaim of myself different names and different spans of age, and also appear saying that I am about to enter nirvāṇa, and furthermore with various upāyas I preach the subtle and wonderful Dharma, able to cause sentient beings to give rise to joyful minds.

5.58

"Kulaputras! When the Tathāgata sees that sentient beings delight in lesser teachings, being of meager virtue and heavy defilements, for these persons I say: 'In my youth I left the household life and attained anuttarā samyaksambodhi.' Yet since I actually attained Buddhahood, it has been as long as this; it is only by upāya, in order to teach sentient beings and cause them to enter the Buddha path, that I speak like this.

5.59

"Kulaputras! The sūtras expounded by the Tathāgata are all for delivering sentient beings: sometimes speaking of his own body, sometimes speaking of another's body; sometimes displaying his own body, sometimes displaying another's body; sometimes displaying his own affairs, sometimes displaying another's affairs. All that is said is true and not false. Why is this? The Tathāgata knows and sees the characteristics of the three realms in accordance with reality: there is neither saṃsāra, nor falling away, nor arising; neither being in the world nor being extinguished; neither real nor false; neither like nor different. Not as those in the three realms see the three realms, the Tathāgata clearly sees such matters without error. Because sentient beings have various natures, various desires, various practices, and various conceptual distinctions, wishing to cause them to produce kuśalamūlas, by means of various causes and conditions, parables, and expressions he expounds the Dharma in various ways, and the Buddha-work he undertakes has never ceased for a moment. Thus, since I attained Buddhahood, it has been exceedingly long; my lifespan is immeasurable asaṃkhyeyas of kalpas, constantly abiding and never extinguished.

5.60

"Kulaputras! The lifespan that I accomplished when formerly practicing the Bodhisattva path is even now not yet exhausted, but is twice the aforementioned number. Yet now, while not truly extinguished, I nonetheless proclaim: 'I shall enter extinction.' Through this upāya the Tathāgata teaches sentient beings. Why is this? If the Buddha were to dwell long in the world, persons of meager virtue would not plant kuśalamūlas, but being impoverished and base, greedily attached to the five desires, they would enter the snare of conceptualization and false views. If they saw the Tathāgata constantly present and never extinguished, they would give rise to arrogance and entertain laxity, unable to produce the thought that he is difficult to encounter and a mind of reverence. For this reason the Tathāgata says by upāya: 'Bhikṣus, you should know that the appearance of Buddhas in the world is difficult to encounter.' Why is this? Such persons of meager virtue, throughout immeasurable hundreds of thousands of myriads of koṭis of kalpas, may see a Buddha or may not see one; for this reason I say: 'Bhikṣus! A Tathāgata is difficult to get to see.' When these sentient beings hear such words, they will certainly give rise to the thought that he is difficult to encounter, their hearts harboring yearning and thirsting for the Buddha, and so they will plant kuśalamūlas. Therefore, although the Tathāgata does not truly pass into extinction, he speaks of passing into extinction.

5.61

"Furthermore, kulaputras! The Dharma of all the Buddha Tathāgatas is like this: for the sake of delivering sentient beings, all is true and not false. For example, like a skilled physician, wise and intelligent, thoroughly familiar with prescriptions and medicines, well able to cure various diseases. That man had many sons—perhaps ten, twenty, or even a hundred—and due to some business, he went far away to another country. Afterwards, his sons drank poison belonging to another; when the poison took effect, they were agitated and delirious, writhing on the ground. At that time, their father returned home. The sons who drank the poison—some had lost their original senses, and some had not—seeing their father from afar, were all greatly rejoiced. Bowing and kneeling, they inquired after him: 'How wonderful that you have returned safely! We were foolish and mistakenly took poison; we pray you will save and treat us, and grant us life once more.' Seeing his sons in such distress, the father, relying on medicinal formulas, sought good medicinal herbs, fully endowed with color, scent, and fine taste, crushed, sifted, and blended them, gave them to his sons, and had them drink it, speaking thus: 'This great, excellent medicine is fully endowed with color, scent, and fine taste; you may take it and quickly dispel your distress, with no further afflictions.' Among the sons, those who had not lost their senses, seeing this excellent medicine with both good color and scent, took it immediately, and their illness was completely cured. The others, who had lost their senses, seeing their father arrive, although they also rejoiced, inquired after him, and begged for treatment of their illness, yet when given the medicine, were unwilling to take it. Why is this? Because the poisonous fumes had penetrated deeply and they had lost their original senses; therefore regarding this medicine of good color and scent they thought it not good. The father thought: 'These sons are pitiable; struck by poison, their minds are entirely inverted. Although they rejoiced at seeing me and begged for relief and cure, they are unwilling to take such good medicine. I must now employ an upāya to cause them to take this medicine.' Then he spoke thus: 'You should know! I am now decrepit and old, and the time of my death has arrived. This good, excellent medicine I now leave here; you may take and drink it, and do not worry that you will not recover.' Having given this instruction, he went again to another country and sent a messenger back to announce: 'Your father is already dead.' At that time, when the sons heard that their father had passed away, their hearts were in great grief and affliction, and they thought: 'If our father were alive, he would take pity on us and be able to save and protect us; now he has abandoned us and died far away in another country.' Considering themselves orphaned and destitute, with no one further to rely on, constantly harboring grief, their minds at last awakened, and they realized that this medicine was of fine color, taste, and scent. They immediately took and drank it, and their poisonous illness was entirely cured. Hearing that his sons had all recovered, the father immediately returned, letting them all see him.

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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