妙法蓮華經 6
English (machine translation) 6
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6.1
Translated under the Later Qin by Kumārajīva, Tripiṭaka Master from Kucha, by imperial decree.
6.2
Chapter 18: The Merit of Sympathetic Joy
6.3
At that time, the Bodhisattva Mahāsattva Maitreya said to the Buddha: "Bhagavat, if there is a kulaputra or kuladhitā who hears this Lotus Sūtra and responds with sympathetic joy, how much merit will they attain?"
6.4
And he spoke verses, saying:
6.5
"After the Bhagavat's parinirvāṇa, if someone hears this sūtra
and is able to rejoice with sympathy, how much merit will they attain?"
6.6
At that time the Buddha said to the Bodhisattva Mahāsattva Maitreya: "Ajita, after the Tathāgata’s parinirvāṇa, if a bhikṣu, bhikṣuṇī, upāsaka, upāsikā, or any other wise person, whether elderly or young, hears this sūtra and responds with sympathetic joy, and then leaves the Dharma assembly to go elsewhere—whether to a vihāra, an empty secluded place, a city, street, hamlet, or farmland—and according to what they heard expounds it to the best of their ability to their parents, relatives, good friends, and acquaintances; and these people, upon hearing it, respond with sympathetic joy and in turn pass on the teaching; and others, hearing it, likewise respond with sympathetic joy and pass it on, transmitting it successively in this way down to the fiftieth person—
6.7
"Ajita, I will now explain the merit of that fiftieth kulaputra or kuladhitā who rejoices with sympathy; listen carefully! Suppose that to the sentient beings of the six destinies and the four forms of birth—egg-born, womb-born, moisture-born, and miraculously born, whether form or formless, conscious or unconscious, neither conscious nor unconscious, footless, two-footed, four-footed, or many-footed, all such beings included among the number of living creatures—in four hundred myriads of koṭis of asaṃkhyeya worlds, someone seeking merit provides them all with pleasurable articles according to their desires. To each individual being they give a Jambudvīpa full of gold, silver, lapis lazuli, giant clamshell, agate, coral, amber, and various wonderful precious treasures, as well as elephants, horses, carriages, and palaces and towers made of the seven jewels. When this great benefactor has practiced giving in this manner for a full eighty years, they think: ‘I have given beings pleasurable articles according to their wishes, yet these beings are already frail and old, past the age of eighty, their hair white and faces wrinkled, not long for death; I should instruct and guide them by means of the Buddha Dharma.’ They then gather these beings together, proclaim the transformative teaching of the Dharma, instruct, benefit, and gladden them, so that all at once they attain the fruit of a srotāpanna, sakṛdāgāmin, anāgāmin, and arhat, exhaust all contaminations, attain mastery in profound samādhis, and are endowed with the eight liberations. What do you think, would the merit acquired by this great benefactor be much or not?"
6.8
Maitreya said to the Buddha: "Bhagavat, that person’s merit would be exceedingly great, immeasurable and boundless. Even if that benefactor had merely given all pleasurable articles to living beings, their merit would be immeasurable; how much more so when causing them to attain the fruit of an arhat!"
6.9
The Buddha told Maitreya: "I now state clearly to you: the merit acquired by that person who gives all pleasurable articles to the beings of the six destinies in four hundred myriads of koṭis of asaṃkhyeya worlds and causes them to attain the fruit of an arhat does not equal even one part in a hundred, a thousand, a hundred thousand, a myriad, or a koṭi of the merit of this fiftieth person who hears a single verse of the Lotus Sūtra and responds with sympathetic joy; it cannot be known even by calculation or comparison.
6.10
"Ajita, if the merit of sympathetic joy of this fiftieth person who heard the Lotus Sūtra through successive transmission is still immeasurable, boundless, and asaṃkhyeya, how much greater is the merit of the one who initially heard it in the assembly and responded with sympathetic joy! It is immeasurable, boundless, asaṃkhyeya, beyond all comparison.
6.11
"Furthermore, Ajita, if someone goes to a vihāra for the sake of this sūtra and, whether sitting or standing, listens to and accepts it for even an instant, because of this merit, in their future rebirth they will obtain excellent and wonderful elephants, horses, carriages, jeweled palanquins and litters, and ride upon heavenly palaces. If someone is seated where the Dharma is being preached, and when another person arrives, urges them to sit and listen, or shares their seat to let them sit, that person’s merit will, in a future rebirth, bring them the seat of Śakra, the seat of Brahmā, or the seat of a wheel-turning sage king.
6.12
"Furthermore, Ajita, if anyone says to another person: 'There is a sūtra named the Saddharmapuṇḍarīka; let us go together and listen to it,' and [that person] accepts the instruction and goes to listen, even if only for an instant, the merit of that person will be such that in a future rebirth they will be born together with dhāraṇī-bodhisattvas. They will have sharp faculties and wisdom. For hundreds of thousands of myriad lifetimes they will never be mute; their breath will not smell; their tongue will always be free from illness; their mouth will also be free from illness; their teeth will not be soiled, black, yellow, sparse, missing, irregular, or crooked; their lips will not droop, contract, be rough, ulcerated, cleft, skewed, thick, overly large, or dark, and will have nothing repulsive. Their nose will not be flat or crooked; their facial complexion will not be dark, nor will [their face] be narrow and long, or sunken and warped, being entirely devoid of unpleasing features. Their lips, tongue, and teeth will all be ornate and fine; their nose will be prominent, high, and straight; their face will be round and full; their eyebrows high and long; their forehead broad, flat, and regular; and they will be fully endowed with the physical marks of human beings. In every lifetime in which they are born, they will see buddhas, hear the Dharma, and faithfully accept instruction.
6.13
"Ajita, just observe this: the merit of encouraging a single person to go and listen to the Dharma is already such as this; how much greater then is that of listening single-mindedly, explaining, reading, reciting, expounding it for the great assembly, and practicing according to what has been taught?"
6.14
At that time the Bhagavat, wishing to restate this meaning, spoke verses saying:
6.15
"If a person at a Dharma assembly / hears this sūtra,
and rejoicing according to [its teaching], / expounds even a single verse to another,
and in this way it is taught in succession / down to the fiftieth person,
the blessing acquired by this last person / will now be explained.
Suppose there were a great donor / who provides for an immeasurable assembly
for a full eighty years, / granting whatever their hearts desire.
Seeing their signs of decline and aging, / with white hair and wrinkled faces,
sparse teeth and withered forms, / thinking that their death is not far off:
'I should now instruct them / so that they attain the fruits of the Path.'
He then skillfully explains / the true Dharma of nirvāṇa:
'The world is entirely unstable, / like water bubbles, foam, or a flame;
you all should / quickly give rise to revulsion and detachment.'
Hearing this teaching, / these people all become arhats,
endowed with the six transcendent knowledges, / the three clarities, and the eight liberations.
Yet the merit of the final, fiftieth person / who rejoices upon hearing a single verse
surpasses [the donor's] blessings, / beyond any comparison.
When heard in successive transmission like this, / the merit is still limitless;
how much greater is that of one who initially hears / and rejoices within the Dharma assembly!
If someone encourages a single person, / leading them to listen to the Saddharmapuṇḍarīka,
saying: 'This sūtra is profound and wonderful, / rare to encounter in millions of kalpas,'
and they accept the instruction and go to listen, / even if only for an instant,
the karmic reward of this person / shall now be explained:
In lifetime after lifetime they will have no ailments of the mouth; / their teeth will not be sparse, yellow, or black;
their lips will not be thick, retracted, or defective, / free of any repulsive appearance;
their tongue will not be dry, black, or short; / their nose will be high, long, and straight;
their forehead broad, flat, and regular; / their face and eyes fully dignified,
pleasing for people to behold; / their breath will be free from foul stench,
and the fragrance of an utpala flower / will constantly issue from their mouth.
If someone deliberately visits a monastery / intending to hear the Saddharmapuṇḍarīka Sūtra,
and rejoices upon hearing it for even an instant, / I will now declare their blessings:
In future lives they will be born among gods and humans, / obtaining exquisite elephant and horse carts,
palanquins of precious jewels, / and mounting celestial palaces.
If at a place where the Dharma is preached, / one encourages someone to sit and listen to the sūtra,
through the causes and conditions of this blessing / one will obtain the seat of Śakra, Brahmā, or a cakravartin.
How much greater is single-mindedly listening, / explaining its meaning,
and practicing according to what is taught— / the blessings cannot be measured!"
6.16
Saddharmapuṇḍarīkasūtra Chapter Nineteen: Merits of the Dharmabhāṇaka
6.17
At that time the Buddha said to the Bodhisattva Mahāsattva Nityodyukta: "If a kulaputra or kuladhitā upholds this Saddharmapuṇḍarīka Sūtra, whether reading, reciting, explaining, or copying it, that person will obtain eight hundred virtues of the eye, one thousand two hundred virtues of the ear, eight hundred virtues of the nose, one thousand two hundred virtues of the tongue, eight hundred virtues of the body, and one thousand two hundred virtues of the mind. Adorning the six sense faculties with these virtues, they will make them all pure. With the pure physical eye born of their parents, this kulaputra or kuladhitā will see all the mountains, forests, rivers, and oceans within and without the trichiliocosm, down to the Avīci Hell and up to the Peak of Existence; they will also see all the sentient beings within them, as well as the karmic causes and conditions and the places of rebirth according to their rewards—all of this they will see and know."
6.18
At that time the Bhagavat, wishing to restate this meaning, spoke verses saying:
6.19
"If in the midst of the great assembly, / with a fearless mind,
one expounds this Saddharmapuṇḍarīka Sūtra, / listen to their merits:
This person will obtain eight hundred / outstanding virtues of the eye;
because of being adorned with these, / their eyes will become extremely pure.
With the eye born of their parents, / they will see the entire trichiliocosm:
the inner and outer Mount Merus, / Mount Sumeru, and the Iron Ring Mountains,
together with all the other mountains and forests, / the great oceans, rivers, and waters,
down to the Avīci Hell / and up to the Peak of Existence;
they will see all / the sentient beings within them.
Although they have not yet attained the divine eye, / such will be the power of their physical eye.
6.20
"Furthermore, Nityodyukta, if a kulaputra or kuladhitā upholds this sūtra, whether reading, reciting, explaining, or copying it, they will attain one thousand two hundred virtues of the ear. With this pure ear, they will hear the various spoken sounds and noises, within and without the trichiliocosm, down to the Avīci Hell and up to the Peak of Existence—the sounds of elephants, horses, cattle, and carriages; sounds of weeping and wailing, sounds of sorrowful sighing; the sounds of conches, drums, bells, and chimes; sounds of laughter and speaking; sounds of men, women, young boys, and young girls; sounds of the Dharma and non-Dharma; sounds of suffering and pleasure; sounds of ordinary people and sages; sounds of joy and sorrow; sounds of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas; sounds of fire, water, and wind; sounds of the hells, animals, and hungry ghosts; sounds of bhikṣus and bhikṣuṇīs; sounds of śrāvakas and pratyekabuddhas; sounds of bodhisattvas and buddhas. In brief, all sounds within and without the trichiliocosm—although they have not yet attained the divine ear, with the pure ordinary ear born of their parents they will hear and know them all, distinguishing various sounds in this manner without damaging the faculty of the ear."
6.21
At that time the Bhagavat, wishing to restate this meaning, spoke verses saying:
6.22
"With the ear born of their parents, / pure and undefiled,
with this ordinary ear they hear / the sounds of the trichiliocosm:
the sounds of elephants, horses, carts, and cattle; / the sounds of bells, chimes, conches, and drums;
the sounds of lutes, zithers, and harps; / the sounds of pipes and flutes;
hearing pure, beautiful singing / without becoming attached to it;
they hear and understand / countless varieties of human speech.
They also hear the voices of gods / and their exquisite melodies,
as well as the voices of men and women, / and of young boys and young girls.
In mountains, rivers, and rugged valleys, / the cries of kalaviṅka birds
and jīvañjīvaka birds /—all their sounds they hear.
The varied, excruciating sounds / of the intense torments of hell;
the cries of hungry ghosts seeking food and drink / under the torment of hunger and thirst;
the various asuras / dwelling along the great ocean
who emit loud voices / when speaking among themselves;
the preacher of the Dharma, / dwelling peacefully here,
hears all these voices from afar / without damaging the faculty of the ear.
When birds and beasts in the worlds of the ten directions / call to one another,
the person who expounds the Dharma / hears them all from right here.
The speech and voices of the gods / in the various Brahma heavens,
up to the Radiant Heaven and the Heaven of Total Purity, / and even the Peak of Existence,
are all heard / by the dharmabhāṇaka dwelling here.
All the assemblies of bhikṣus / and the bhikṣuṇīs,
whether reading and reciting the scriptures / or expounding them for others,
are all heard / by the dharmabhāṇaka dwelling here.
Furthermore, the various bodhisattvas / reading and reciting the sutras and Dharma,
whether preaching them for others / or composing treatises explaining their meaning,
all such sounds / are completely heard.
The Buddhas, the Great Holy Sages, / who teach and transform sentient beings,
expounding the wonderful Dharma / in the great assemblies,
are all heard / by one who upholds this Saddharmapuṇḍarīka.
All the sounds, within and without, / of the trichiliocosm,
down to the Avīci Hell / and up to the Peak of Existence,
are all heard / without damaging the faculty of the ear;
because their ear is sharp and clear, / they can distinguish and comprehend them all.
Although one who upholds this Saddharmapuṇḍarīka / has not yet attained the divine ear,
merely using the ear they were born with, / their merits are already like this.
6.23
"Furthermore, Nityodyukta, if a kulaputra or kuladhitā upholds this sūtra, whether reading, reciting, explaining, or copying it, they will accomplish eight hundred virtues of the nose. With this pure faculty of the nose, they will smell the various fragrances above, below, within, and without the trichiliocosm—the scents of sumana flowers, jāti flowers, mallikā flowers, campaka flowers, pāṭala flowers, red lotuses, blue lotuses, and white lotuses; the fragrances of flowering trees and fruit trees; the scents of sandalwood, aloeswood, tamālapattra, and tagara; as well as tens of millions of blended perfumes, whether in powder, pellet, or paste form. The upholder of this sūtra, while dwelling right here, will be able to distinguish them all. Furthermore, they will recognize the scents of sentient beings—the scents of elephants, horses, cattle, sheep, and the like; the scents of men, women, young boys, and young girls; and the scents of grasses, trees, thickets, and forests. Whether near or far, they will smell all existing fragrances and distinguish them without error. The upholder of this sūtra, though dwelling right here, will also smell the fragrances of the various devas in the heavens—the scents of the pārijātaka and kovidāra trees, the fragrances of mandārava flowers, mahāmandārava flowers, mañjūṣaka flowers, mahāmañjūṣaka flowers, sandalwood, aloeswood, various powdered perfumes, and assorted flowers; they will not fail to smell and recognize the blended aromas issuing from such celestial perfumes. They will also smell the bodily fragrances of the various devas: the scent of Śakra Devānām Indra enjoying the five desires and sporting in his palace of victory; the scent when he preaches the Dharma to the devas of the Trāyastriṃśa Heaven in the Hall of the Saddharma; the scent when disporting in the parks; as well as the bodily scents of the other male and female devas, which are all smelled from afar. In this manner, extending step by step up to the realms of Brahmā and even to the devas of the Peak of Existence, their bodily fragrances will also be smelled, as well as the incense burned by the various devas. They will also smell from afar the fragrances of śrāvakas, pratyekabuddhas, bodhisattvas, and the bodies of buddhas, knowing their whereabouts. Although they smell these fragrances, their faculty of the nose will not be damaged or confused; and if they wish to distinguish and explain them to others, their memory will not err."
6.24
At that time the Bhagavat, wishing to restate this meaning, spoke verses saying:
6.25
"This person's nose is pure: in this world,
fragrant or foul things, he perceives and knows them all in their various kinds.
Sumanā, jātī, tamālapattra, candana,
agallochum, and cassia fragrance, the scents of various flowers and fruits,
as well as knowing the scents of living beings, the scents of men and women—
the speaker of the Dharma, abiding far away, smells their scents and knows where they are.
Cakravartin kings of great power, lesser cakravartins and their sons,
their ministers and palace ladies—he smells their scents and knows where they are.
The precious gems worn on their bodies and the jewel treasures in the earth,
the precious women of cakravartin kings—he smells their scents and knows where they are.
The personal adornments of people, their clothing and necklaces,
and the various ointments applied—he smells the scent and knows their bodies.
When the gods walk, sit, disport themselves, or display divine transformations,
the upholder of this Lotus [Sūtra], smelling the scents, is completely able to know it.
The flowers and fruits of trees, and the fragrances of ghee and sesame oil—
the upholder of the sūtra, abiding here, completely knows where they are.
In deep, precipitous places in the mountains, where sandalwood trees are in blossom,
and living beings dwell among them—he smells the scent and can know them all.
Between the Cakravāḍa Mountains and the great oceans, all living beings within the earth—
the upholder of the sūtra smells the scent and completely knows where they are.
Asura men and women, and their attendants,
when they dispute or disport themselves—smelling the scent, he can know them all.
In wildernesses, perilous places, and narrow passes: lions, elephants, tigers, and wolves,
wild oxen, water buffaloes, and the like—he smells the scents and knows where they are.
If someone is pregnant, and whether it is male or female is not yet distinguished,
or if it is sexless or non-human—smelling the scent, he can know it completely.
By the power of smelling scents, he knows when one is first pregnant,
whether it will succeed or not succeed, and whether she will give birth safely to a child of merit.
By the power of smelling scents, he knows the thoughts of men and women,
minds of defiling desire, folly, or wrath, and also knows those who cultivate good.
Hidden treasures buried in the earth: gold, silver, and various jewels,
contained in copper vessels—smelling the scent, he can know them all.
Various sorts of necklaces whose value no one can know—
smelling the scent, he knows whether they are precious or base, their place of origin and where they are.
Various flowers and the like in heaven: the mandāra, mañjūṣaka,
and pārijāta tree—smelling the scent, he can know them all.
The various palaces in heaven, superior, middling, and inferior distinctions,
adorned with flowers of many jewels—smelling the scent, he can know them all.
Heavenly gardens and groves, excellent palaces, observation pavilions, and the Hall of the Saddharma,
and those disporting themselves therein—smelling the scent, he can know them all.
When the devas listen to the Dharma or partake of the five desires,
coming, going, walking, sitting, or reclining—smelling the scent, he can know them all.
The garments worn by devāṅganās, adorned with fine fragrant flowers,
when they stroll about and disport themselves—smelling the scent, he can know them all.
Passing upward in this manner, extending even to the Brahmā realm,
those entering dhyāna or emerging from dhyāna—smelling the scent, he can know them all.
From the Ābhāsvara and Śubhakṛtsna heavens, extending up to the Peak of Existence,
those newly born and those dying—smelling the scent, he can know them all.
All the congregations of bhikṣus, ever diligent in the Dharma,
whether sitting or walking, reading or reciting the scriptural Dharma,
or beneath the trees of the forest, concentrating intently in seated dhyāna—
the upholder of the sūtra smells their scents and completely knows where they are.
Bodhisattvas of firm resolve, in seated dhyāna or reading and reciting,
or preaching the Dharma for others—smelling their scent, he can know them all.
In every direction, the Bhagavats, revered by all,
pitying the multitudes and preaching the Dharma—smelling the scent, he can know them all.
Living beings before the Buddhas, hearing the sūtra and all rejoicing,
practicing in accordance with the Dharma—smelling the scent, he can know them all.
Though he has not yet attained the bodhisattva's uncontaminated Dharma-born nose,
this upholder of the sūtra first obtains these signs of the nose."
6.26
"Furthermore, Constant Diligence! If a good man or a good woman embraces and upholds this sūtra, whether reading it, reciting it, explaining it, or copying it, they will attain one thousand two hundred merits of the tongue. Whether pleasant or unpleasant, delicious or not delicious, as well as things bitter and astringent, when upon the faculty of the tongue, they all transform into supreme flavours, like heavenly amṛta, none of which is not delicious. If with the faculty of the tongue they expound something amid the great assembly, they produce a deep and wonderful sound that can enter their minds and cause them all to rejoice and be delighted. Moreover, devaputras, devakanyās, Śakra, Brahmā, and the various devas, hearing this deep and wonderful voice expounding in reasoned sequence, will all come to listen. And nāgas, nāga maidens, yakṣas, yakṣa maidens, gandharvas, gandharva maidens, asuras, asura maidens, garuḍas, garuḍa maidens, kinnaras, kinnara maidens, mahoragas, and mahoraga maidens, in order to hear the Dharma, will all come near, pay reverence, and make offerings. And bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, kings, princes, ministers, and retinues, lesser cakravartin kings, great cakravartin kings, and their internal and external retinues with their seven treasures and thousand sons, riding in their palaces, will all come together to listen to the Dharma, because this bodhisattva preaches the Dharma well. Brahmans, householders, and the people of the state, for their entire lives, will attend upon and make offerings to him. Furthermore, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas will always take joy in seeing him. In whatever direction this person dwells, the Buddhas will all face that place to preach the Dharma; he is completely able to embrace and uphold all the Buddhadharmas, and is also able to utter the deep and wonderful sound of the Dharma."
6.27
At that time the Bhagavat, wishing to proclaim this meaning once more, spoke verses, saying:
6.28
"This person's faculty of the tongue is pure, never receiving bad tastes;
whatever he eats and consumes all turns into amṛta.
With a deep, pure, and wondrous voice, he preaches the Dharma to the great assembly;
using causes, conditions, and parables, he guides the minds of living beings;
those who hear all rejoice and set out supreme offerings.
Devas, nāgas, yakṣas, and asuras and the like,
all with respectful minds, come together to listen to the Dharma.
If this person who preaches the Dharma wishes to make his wonderful sound
pervade the three thousandfold world, as he wishes it can immediately reach there.
Great and lesser cakravartin kings, and their thousand sons and retinues,
with palms joined and respectful minds, constantly come to hear and receive the Dharma.
Devas, nāgas, yakṣas, rākṣasas, and piśācas
also with joyful minds constantly take pleasure in coming to make offerings.
Brahmā kings, Māra kings, Īśvara, and Maheśvara—
such assemblies of devas as these constantly come to where he is.
The Buddhas and their disciples, hearing the sound of his preaching the Dharma,
constantly remember and protect him, or at times manifest their bodies for him.
6.29
"Furthermore, Constant Diligence! If a good man or a good woman embraces and upholds this sūtra, whether reading it, reciting it, explaining it, or copying it, they will attain eight hundred merits of the body. They will attain a pure body like pure lapis lazuli, which living beings delight in seeing. Because their body is pure, the living beings of the three thousand great thousandfold world—at the time of birth, at the time of death, superior or inferior, fair or foul, born in good destinies or evil destinies—will all appear within it. And the Cakravāḍa Mountains, Great Cakravāḍa Mountains, Meru Mountain, Mahāmeru Mountain, and the other mountains, as well as the living beings within them, will all appear within it. Reaching downward to the Avīci Hell and upward to the Peak of Existence, all that exists and their living beings will all appear within it. If śrāvakas, pratyekabuddhas, bodhisattvas, or Buddhas preach the Dharma, the forms and images of them all will appear within the body."
6.30
At that time the Bhagavat, wishing to proclaim this meaning once more, spoke verses, saying:
6.31
"If one upholds the Lotus [Sūtra], his body is exceedingly pure,
like that pure lapis lazuli, which living beings all delight in seeing.
And like a pure, bright mirror, in which all visible forms are seen,
the bodhisattva in his pure body sees everything that exists in the world;
he alone understands it clearly, unseen by other people.
In the three thousandfold world, all the manifold beings,
devas, humans, asuras, hell-dwellers, pretas, and beasts—
such forms and images as these all appear within his body.
The palaces of the devas and the like, extending up to the Peak of Existence,
Cakravāḍa, Meru, and Mahāmeru Mountains,
and the waters of the great oceans all appear within his body.
The Buddhas as well as śrāvakas, sons of the Buddha, bodhisattvas, and the like,
whether alone or amid an assembly, preaching the Dharma, all appear.
Though he has not yet attained the uncontaminated, wondrous body of the Dharma nature,
with his pure, ordinary body, everything appears within it.
6.32
"Furthermore, Constant Diligence! If a good man or a good woman, after the Parinirvāṇa of the Tathāgata, embraces and upholds this sūtra, whether reading it, reciting it, explaining it, or copying it, they will attain one thousand two hundred merits of the mind. By this pure faculty of the mind, even upon hearing a single verse or a single phrase, they will penetrate immeasurable and boundless meanings; having understood these meanings, they will be able to expound a single phrase or a single verse for a month, four months, or up to a year. The dharmas they preach, following their purports and meanings, will none of them be contrary to the true reality. If they expound secular scriptures, words of governance, professions for making a livelihood, and the like, all will accord with the correct Dharma. In the three thousand great thousandfold world, the movements of mind, workings of mind, and conceptual proliferations of mind of the living beings of the six destinies, they will completely know them all. Though they have not yet attained uncontaminated wisdom, their faculty of the mind is pure like this. Whatever this person reflects upon, deliberates, or speaks is entirely the Buddhadharma, none of which is not true, and is also that which was spoken in the scriptures of former Buddhas."
6.33
At that time the Bhagavat, wishing to proclaim this meaning once more, spoke verses, saying:
6.34
"This person's mind is pure, bright and keen, free from defilement and turbidity;
with this wonderful mental faculty, he knows superior, middling, and inferior dharmas;
even upon hearing a single verse, he penetrates immeasurable meanings,
and sequentially expounds them in accordance with the Dharma for a month, four months, up to a year.
All the living beings inside and outside this world,
whether devas, nāgas, humans, yakṣas, spirits, or ghosts,
those within the six destinies, whatever their various thoughts may be—
as the retribution for upholding the Lotus [Sūtra], he knows them all at once.
The countless Buddhas of the ten directions, adorned with the marks of a hundred merits,
preach the Dharma for living beings; he hears them all and is able to embrace and uphold it.
He reflects on immeasurable meanings and preaches the Dharma also immeasurably,
from beginning to end never forgetting or erring, because he upholds the Lotus [Sūtra].
He completely knows the characteristics of dharmas, recognizes their order according to the meaning,
masters names and words, and expounds them as he knows them.
Whatever this person speaks is entirely the Dharma of former Buddhas;
because he expounds this Dharma, he is fearless amid the assembly.
The upholder of the Lotus Sūtra has a mental faculty pure like this;
though he has not yet attained the uncontaminated, he first possesses signs such as these.
This person, upholding this sūtra, securely abides on rare ground;
by all living beings he is joyfully loved and revered.
He is able, with thousands of myriads of kinds of skillful words,
to discriminate and preach the Dharma, because he upholds the Lotus Sūtra."
6.35
Saddharmapuṇḍarīkasūtra, Chapter Twenty: Bodhisattva Sadāparibhūta
6.36
At that time the Buddha addressed the Bodhisattva Mahāsattva Mahāsthāmaprāpta: "You should know now! If bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās uphold the Lotus Sūtra, should anyone speak ill of them, curse them, or slander them, they will receive a great retribution of sin, as was previously spoken; and the merits they attain will be as just spoken, the purity of the eyes, ears, nose, tongue, body, and mind.
6.37
"Mahāsthāmaprāpta! Long ago in the distant past, immeasurable, boundless, and inconceivable asaṃkhyeya kalpas ago, there was a Buddha named King of Majestic Voice (Bhīṣmagarjitasvararāja), Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. His kalpa was named Free from Decay, and his realm was named Great Achievement. In that world, this Buddha King of Majestic Voice preached the Dharma for gods, humans, and asuras. For those who sought to be śrāvakas, he preached the Dharma corresponding to the Four Noble Truths, delivering them from birth, old age, sickness, and death to ultimate nirvāṇa; for those who sought to be pratyekabuddhas, he preached the Dharma corresponding to the twelve links of dependent origination; for the bodhisattvas, on account of anuttarā samyaksambodhi, he preached the Dharma corresponding to the six pāramitās, to attain ultimate Buddha wisdom.
6.38
"Mahāsthāmaprāpta! The lifespan of this Buddha King of Majestic Voice was forty trillion nayutas of Ganges sands kalpas. The number of kalpas during which the True Dharma remained in the world was like the dust particles of one Jambudvīpa; the number of kalpas during which the Counterfeit Dharma remained in the world was like the dust particles of the four continents. After this Buddha had benefited sentient beings, he entered extinction. After the True Dharma and the Counterfeit Dharma had completely vanished, another Buddha appeared in this land, also named King of Majestic Voice, Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. In this manner, there were successively twenty trillion Buddhas, all sharing the same name.
6.39
"After the very first Tathāgata King of Majestic Voice had entered extinction, and after the True Dharma had ceased, during the Counterfeit Dharma bhikṣus of excessive pride (abhimāna) possessed great influence. At that time, there was a bodhisattva bhikṣu named Never Disparaging (Sadāparibhūta). Mahāsthāmaprāpta, for what reason was he named Never Disparaging? Whenever this bhikṣu saw anyone—whether bhikṣu, bhikṣuṇī, upāsaka, or upāsikā—he would pay homage and praise them, saying: 'I deeply revere you and dare not disparage you. Why is this? You are all practicing the bodhisattva path and will become Buddhas.' Moreover, this bhikṣu did not focus on reciting the scriptures, but merely practiced bowing, to the extent that when he saw the fourfold assembly from afar, he would intentionally go over to pay homage and praise them, saying: 'I dare not disparage you; you will all become Buddhas.' Among the fourfold assembly, there were those who gave rise to anger and whose minds were impure, who reviled and cursed him, saying: 'Where did this ignorant bhikṣu come from, who declares on his own, "I do not disparage you," and gives us prophecies (vyākaraṇa) that we will become Buddhas? We have no use for such false prophecies.' Having passed many years in this manner, constantly reviled without giving rise to anger, he would constantly say: 'You will become Buddhas.' When he uttered these words, people would sometimes strike him with sticks, tiles, and stones. He would run off and stand at a distance, yet still call out loudly: 'I dare not disparage you; you will all become Buddhas!' Because he constantly spoke these words, the arrogant bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās gave him the name Never Disparaging. When this bhikṣu was about to die, in the midst of empty space he fully heard the two hundred billion myriads of gāthās of the Lotus Sūtra previously preached by the Buddha King of Majestic Voice. He was able to receive and hold them all, immediately obtaining the aforementioned purification of the eye faculty, as well as the purification of the ear, nose, tongue, body, and mind faculties. Having obtained this purification of the six faculties, his lifespan was extended by two million billion nayutas of years, and he preached this Lotus Sūtra widely for people. At that time, the arrogant fourfold assembly—the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who had despised this man and coined for him the name Never Disparaging—seeing that he had attained great transcendent powers, the power of eloquence in joyful exposition, and the power of great quiescent goodness, heard what he taught, and all believed, submitted to, and followed him. This bodhisattva converted further millions of billions of beings, causing them to abide in anuttarā samyaksambodhi. After his life ended, he encountered two thousand billion Buddhas, all named Candrasūryapradīpa (Sun and Moon Lamp), and under their teachings he preached this Lotus Sūtra. Through these causes and conditions, he further encountered two thousand billion Buddhas, all identically named Meghasvararāja (Cloud-Master Lamp King). Under these Buddhas, because he received, held, read, recited, and preached this sūtra for the fourfold assemblies, he attained constant purity of the eye, and purity of the faculties of the ear, nose, tongue, body, and mind, preaching the Dharma fearlessly among the fourfold assembly.
6.40
"Mahāsthāmaprāpta! This Bodhisattva Mahāsattva Never Disparaging made offerings to so many Buddhas as these, venerating, respecting, praising, and planting roots of goodness (kuśalamūla). Later, he again encountered tens of millions of billions of Buddhas, likewise preaching this scripture under the Dharma of those Buddhas. His merit completed, he was destined to become a Buddha.
6.41
"Mahāsthāmaprāpta! What do you think? Could the Bodhisattva Never Disparaging of that time be anyone else? It was my very self! If in past lives I had not received, held, read, recited, and preached this sūtra to others, I would not have been able to swiftly attain anuttarā samyaksambodhi. Because in the presence of past Buddhas I received, held, read, recited, and preached this sūtra to others, I swiftly attained anuttarā samyaksambodhi.
6.42
"Mahāsthāmaprāpta! Because the fourfold assembly of that time—bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās—despised me with hateful minds, for two hundred billion kalpas they never encountered a Buddha, did not hear the Dharma, and did not see the Saṃgha; and for a thousand kalpas in the Avīci hell they suffered great agony. When their offenses were exhausted, they again met Bodhisattva Never Disparaging, who taught and transformed them toward anuttarā samyaksambodhi.
6.43
"Mahāsthāmaprāpta, what do you think? Could the fourfold assembly of that time who constantly disparaged this bodhisattva be anyone else? They are none other than the five hundred bodhisattvas including Bhadrapāla, the five hundred bhikṣus including Siṃhacandra, and the five hundred upāsakas including Sugatacetanā in this very assembly today, who have all attained non-retrogression (avaivartika) with respect to anuttarā samyaksambodhi!
6.44
"Mahāsthāmaprāpta! You should know that this Lotus Sūtra greatly benefits Bodhisattva Mahāsattvas, enabling them to reach anuttarā samyaksambodhi. Therefore, Bodhisattva Mahāsattvas, after the Tathāgata's extinction, should constantly receive, hold, read, recite, explain, and copy this sūtra."
6.45
At that time, the Bhagavat, wishing to restate this meaning, spoke verses, saying:
6.46
"In the past there was a Buddha named King of Majestic Voice, / with immeasurable divine wisdom, / guiding all beings, / revered and offered to by gods, humans, dragons, and spirits. / After this Buddha entered extinction, / when the Dharma was about to end, / there was a bodhisattva / named Never Disparaging. / At that time the fourfold assembly / was attached to dharmas. / Bodhisattva Never Disparaging / went to their locations / and spoke to them, saying: / 'I do not disparage you; / you are practicing the path / and shall all become Buddhas.' / When the people heard this, / they reviled and disparaged him; / Bodhisattva Never Disparaging / was able to endure it. / When his karma was exhausted, / as he neared the end of his life, / he was able to hear this sūtra / and his six faculties were purified. / Through his transcendent powers, / his lifespan was prolonged, / and again for these people / he widely preached this sūtra. / The multitude attached to dharmas / all received the bodhisattva's teaching, / brought to maturity, / and made to abide in the Buddha path. / When Never Disparaging passed away, / he met countless Buddhas; / because he preached this sūtra, / he obtained boundless blessings. / Gradually perfecting his merits, / he swiftly achieved the Buddha path. / Never Disparaging of that time / was none other than my very self. / The fourfold assembly of that time / who were attached to dharmas / and heard the words of Never Disparaging: / 'You will become Buddhas'— / through these causes and conditions, / have encountered countless Buddhas. / The company of five hundred bodhisattvas / in this present assembly, / as well as the fourfold groups / of pure, faithful laymen and women / who now before me / listen to the Dharma—are they. / In previous lives I urged these people / to listen to and receive this sūtra, / the foremost of teachings. / Revealing and teaching it to others, / I caused them to abide in nirvāṇa; / lifetime after lifetime they received and held / a scripture such as this. / Only through billions and billions of kalpas, / reaching the inconceivable, / does one finally hear / this Lotus Sūtra. / Only through billions and billions of kalpas, / reaching the inconceivable, / do the Buddhas, the Bhagavats, / occasionally preach this sūtra. / Therefore, practitioners, / after the Buddha's extinction, / upon hearing such a sūtra, / should harbor no doubt. / They should with single mind / preach this sūtra widely; / lifetime after lifetime encountering Buddhas, / they will swiftly achieve the Buddha path."
6.47
Saddharmapuṇḍarīkasūtra, Chapter Twenty-one: The Transcendent Powers of the Tathāgata
6.48
At that time, the Bodhisattva Mahāsattvas, equal in number to the dust particles of a thousand worlds, who had welled up out of the earth, all with single-minded devotion joined their palms before the Buddha, gazed reverently at his honored face, and addressed the Buddha, saying: "Bhagavat! After the Buddha's extinction, in the lands where the Bhagavat's emanations abide and where they enter extinction, we shall widely preach this sūtra. Why is this? We ourselves also wish to attain this truly pure great Dharma, to receive, hold, read, recite, explain, copy, and make offerings to it."
6.49
At that time, before the entire assembly—including Mañjuśrī and the immeasurable hundreds of thousands of myriads of billions of Bodhisattva Mahāsattvas who had long dwelt in the Sahā world, as well as bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, non-humans, and others—the Bhagavat manifested great transcendent powers. He put forth his broad and long tongue reaching up to the Brahmā world, and from all his pores radiated immeasurable, countless rays of colored light, illuminating all worlds in the ten directions. The Buddhas seated on lion thrones under the jeweled trees did likewise, putting forth broad and long tongues and radiating immeasurable light. While Śākyamuni Buddha and the Buddhas under the jeweled trees manifested their transcendent powers, a full hundred thousand years elapsed; thereafter, they drew back their tongue marks. At once they cleared their throats and snapped their fingers together; these two sounds reached the Buddha worlds throughout all the ten directions, and the earth shook in six ways. Sentient beings therein—devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, non-humans, and others—by the Buddha's transcendent power, all saw in this Sahā world the Buddhas seated on lion thrones beneath immeasurable and boundless hundreds of thousands of myriads of billions of jeweled trees; they saw Śākyamuni Buddha together with Prabhūtaratna Tathāgata seated on a lion throne within the jeweled stupa; and they also saw immeasurable and boundless hundreds of thousands of myriads of billions of Bodhisattva Mahāsattvas and the fourfold assembly reverently surrounding Śākyamuni Buddha. Having witnessed this, they were all filled with great joy, having obtained what they had never experienced before. Immediately, gods in the sky called out with a loud voice: 'Beyond these immeasurable, boundless hundreds of thousands of myriads of billions of asaṃkhyeya worlds, there is a realm named Sahā. In it is a Buddha named Śākyamuni, who is presently preaching to the Bodhisattva Mahāsattvas the Mahāyāna scripture named Saddharmapuṇḍarīka, the Dharma for instructing bodhisattvas, protected and kept in mind by the Buddhas. With deep sincerity, you should rejoice in accordance, and you should also pay homage and make offerings to Śākyamuni Buddha!' Those sentient beings, having heard the voice from the sky, joined their palms facing the Sahā world and said: 'Namo Śākyamuni Buddha! Namo Śākyamuni Buddha!' With various flowers, incense, necklaces, banners, canopies, personal ornaments, and rare, precious treasures, they all scattered them toward the Sahā world from afar. The scattered objects came from the ten directions like gathering clouds, transforming into a jeweled canopy completely covering the Buddhas here. At that time, the worlds of the ten directions were open and unobstructed, just like a single Buddha land.
6.50
At that time, the Buddha addressed the host of bodhisattvas headed by Viśiṣṭacāritra: "Such are the divine powers of the Buddhas, immeasurable, boundless, and inconceivable. If I, with these divine powers, through immeasurable, boundless hundreds of thousands of myriads of koṭis of asaṃkhyeya kalpas, were to proclaim the merits of this sūtra for the purpose of entrusting it, I still could not exhaust them. In short, all the teachings possessed by the Tathāgata, all the sovereign divine powers of the Tathāgata, all the storehouse of profound secrets of the Tathāgata, and all the extremely profound matters of the Tathāgata are all proclaimed, revealed, and clearly expounded in this sūtra. Therefore, after the nirvāṇa of the Tathāgata, you should single-mindedly accept, uphold, read, recite, explain, copy, and practice it as taught. In whatever land it may be, whether there are those who accept, uphold, read, recite, explain, copy, and practice it as taught, or wherever a copy of the sūtra may reside—whether in a garden, in a forest, under a tree, in a monastery, in a layperson's house, in a palace or hall, or in a mountain valley or wilderness—a stūpa should be erected there and offerings made. Why is this? You should know that this place is a bodhimaṇḍa. Here the Buddhas attain anuttarā samyaksambodhi; here the Buddhas turn the dharmacakra; here the Buddhas enter parinirvāṇa."
6.51
At that time, the Bhagavat, wishing to restate this meaning, spoke verses, saying:
6.52
"The Buddhas, the saviors of the world,
Dwelling in great divine penetrations,
In order to gladden sentient beings,
Manifest immeasurable divine powers.
Their tongue-marks reach to the Brahma heaven,
Their bodies emit countless rays of light;
For those who seek the Buddha path,
They manifest these rare events.
The sounds of the Buddhas clearing their throats,
And the snapping of their fingers,
Are heard throughout the lands in the ten directions,
And the earth everywhere shakes in six ways.
Because after the Buddha's nirvāṇa,
One is able to uphold this sūtra,
The Buddhas all rejoice,
And manifest immeasurable divine powers.
For the sake of entrusting this sūtra,
Praising the one who upholds it,
Even throughout immeasurable kalpas,
Could still never come to an end.
The merits of this person
Are boundless and inexhaustible,
Like the empty space in the ten directions,
Whose limits cannot be found.
One who can uphold this sūtra
Has already seen me,
Has also seen Prabhūtaratna Buddha,
And all the emanated bodies;
Moreover, they see me today
Teaching and transforming the bodhisattvas.
One who can uphold this sūtra
Causes me and the emanated bodies,
And the extinct Prabhūtaratna Buddha,
All to be filled with joy.
The present Buddhas of the ten directions,
As well as those of the past and future,
Are also seen and made offerings to,
And are likewise made to rejoice.
The secret and essential Dharma
Attained by the Buddhas seated in the bodhimaṇḍa,
One who can uphold this sūtra
Will before long also attain.
One who can uphold this sūtra
Regarding the meanings of the teachings,
The names and the expressions,
Has inexhaustible delight in expounding them,
Like the wind in the open sky,
Wholly unobstructed in everything.
After the nirvāṇa of the Tathāgata,
Knowing the sūtras spoken by the Buddha,
Their causes, conditions, and sequence,
They will expound them truly according to their meaning,
Just as the light of the sun and moon
Is able to dispel all gloom and darkness.
When this person walks the world,
They are able to extinguish the darkness of sentient beings,
Teaching immeasurable bodhisattvas,
Causing them ultimately to abide in the One Vehicle.
Therefore, those who have wisdom,
Hearing of the benefit of these merits,
After my nirvāṇa,
Should accept and uphold this sūtra;
Such a person regarding the Buddha path
Will be free of doubt with certainty."
6.53
Saddharmapuṇḍarīkasūtra, Chapter Twenty-Two: Entrustment
6.54
At that time, Śākyamuni Buddha arose from his Dharma seat, manifested great divine power, patted the heads of immeasurable bodhisattva-mahāsattvas with his right hand, and spoke these words: "For immeasurable hundreds of thousands of myriads of koṭis of asaṃkhyeya kalpas, I have practiced this hard-to-attain Dharma of anuttarā samyaksambodhi. Now I entrust it to you. You should single-mindedly disseminate this Dharma and cause it to broadly increase." In this manner, three times he patted the heads of the bodhisattva-mahāsattvas and spoke these words: "For immeasurable hundreds of thousands of myriads of koṭis of asaṃkhyeya kalpas, I have practiced this hard-to-attain Dharma of anuttarā samyaksambodhi. Now I entrust it to you. You should accept, uphold, read, recite, and broadly proclaim this Dharma, causing all sentient beings everywhere to hear and know it. Why is this? The Tathāgata has great compassion, is free from all stinginess, and is without fear. He is able to bestow upon sentient beings the Buddha's wisdom, the Tathāgata's wisdom, and natural wisdom. The Tathāgata is the great donor to all sentient beings. You should also emulate the Dharma of the Tathāgata and not give rise to stinginess. In future ages, if there are sons of good family or daughters of good family who have faith in the Tathāgata's wisdom, you should expound this Lotus Sūtra for them and cause them to hear and know it, in order that they may attain the Buddha's wisdom. If there are sentient beings who do not believe and accept it, you should instruct, teach, benefit, and gladden them with other profound teachings of the Tathāgata. If you can act in this way, you will have repaid the kindness of the Buddhas."
First 54 of 77 passages. Read on
Translations (1)
- The Lotus Sutra — Tsugunari Kubo & Akira Yuyama 2007, English
Linked texts (1)
- 妙法蓮華經 — Classical Chinese