妙法蓮華經 7

English (machine translation) 7

Language: English

7.1

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

7.2

Chapter Twenty-Four: Bodhisattva Gadgadasvara

At that time, Śākyamuni Buddha emitted the light from the uṣṇīṣa mark of a great man, and also emitted the light of the ūrṇā mark between his eyebrows, illuminating all Buddha-worlds in the eastern direction equal to a hundred and eight myriad koṭis of nayutas of Ganges sands. Beyond that number, there was a world named Vairocanaraśmipratimaṇḍitā. In that land was a Buddha named Jaladharagarjitaghoṣasusvaranakṣatrarāhasaṃkusumitābhijña Tathāgata, Arhat, Samyaksambuddha, Vidyācaraṇasampanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat, who was respectfully surrounded by an immeasurable and boundless great assembly of bodhisattvas and preached the Dharma for them. The light of Śākyamuni Buddha's ūrṇā mark completely illuminated that land. At that time, in the land of Vairocanaraśmipratimaṇḍitā, there was a bodhisattva named Gadgadasvara, who had long since planted the roots of manifold virtues, made offerings to and attended upon immeasurable hundreds of thousands of myriads of koṭis of Buddhas, and completely accomplished profound wisdom, attaining the Samādhi of the Mark of the Wonderful Banner, the Lotus Samādhi, the Samādhi of Pure Virtue, the Samādhi of the Nakṣatrarāja's Play, the Samādhi of Objectlessness, the Samādhi of the Seal of Wisdom, the Samādhi of Understanding the Languages of All Sentient Beings, the Samādhi of Gathering All Merits, the Samādhi of Purity, the Samādhi of the Play of Supernormal Powers, the Samādhi of the Torch of Wisdom, the Samādhi of the King of Adornments, the Samādhi of Pure Light, the Samādhi of the Pure Treasury, the Samādhi of Non-commonality, and the Samādhi of the Sun's Rotation, attaining hundreds of thousands of myriads of koṭis of Ganges sands of such great samādhis. When the light of Śākyamuni Buddha illuminated his body, he immediately said to the Buddha Jaladharagarjitaghoṣasusvaranakṣatrarāhasaṃkusumitābhijña: 'Bhagavat! I should go to the Sahā world to pay homage, attend upon, and make offerings to Śākyamuni Buddha, and to see the Bodhisattva Prince of Dharma Mañjuśrī, Bodhisattva Bhaiṣajyarāja, Bodhisattva Pradānaśūra, Bodhisattva Nakṣatrarājapuṣpa, Bodhisattva Viśiṣṭacāritramati, Bodhisattva Śubharāja, and Bodhisattva Bhaiṣajyasamudgata.'

7.4

At that time, the Buddha Jaladharagarjitaghoṣasusvaranakṣatrarāhasaṃkusumitābhijña told Bodhisattva Gadgadasvara: 'Do not hold that land in contempt or give rise to thoughts of its inferiority. Kulaputra! That Sahā world is uneven, with mountains of earth and rock, filled with impurities and evils. The Buddha's body is small and low, and the forms of the bodhisattva assembly are also small. Yet your body is forty-two thousand yojanas, and my body is six million eight hundred thousand yojanas. Your body is foremost in upright beauty, with hundreds of thousands of myriads of blessings and exquisitely marvelous radiance. Therefore, when you go, do not hold that land in contempt—neither giving rise to thoughts of inferiority toward the Buddha, the bodhisattvas, nor the land.'

7.5

Bodhisattva Gadgadasvara said to his Buddha: 'Bhagavat! That I now go to the Sahā world is entirely through the Tathāgata's power, the Tathāgata's play of supernormal powers, and the Tathāgata's adornment of merit and wisdom.' Thereupon Bodhisattva Gadgadasvara, without rising from his seat and without his body moving, entered samādhi. By the power of samādhi, on Gṛdhrakūṭa, not far from the Dharma seat, he magically manifested eighty-four thousand jeweled lotuses, with jambūnada gold for stems, white silver for leaves, vajra for stamens, and kiṃśuka gems for calyxes.

7.6

At that time, Prince of Dharma Mañjuśrī saw these lotus flowers and said to the Buddha: 'Bhagavat! For what cause and condition is this auspicious sign first manifested? There are several tens of millions of lotus flowers, with jambūnada gold for stems, white silver for leaves, vajra for stamens, and kiṃśuka gems for calyxes.'

7.7

At that time, Śākyamuni Buddha told Mañjuśrī: 'This Bodhisattva Mahāsattva Gadgadasvara wishes to come from the land of the Buddha Jaladharagarjitaghoṣasusvaranakṣatrarāhasaṃkusumitābhijña to this Sahā world, surrounded by eighty-four thousand bodhisattvas, to make offerings, attend upon, and pay homage to me, and also wishes to make offerings to and listen to the Saddharmapuṇḍarīkasūtra.'

7.8

Mañjuśrī said to the Buddha: 'Bhagavat! What roots of virtue has this bodhisattva planted? What merits has he cultivated, that he can have such great supernormal power? What samādhi does he practice? We pray that you will tell us the name of this samādhi, so that we too may diligently cultivate it; for only by practicing this samādhi can one see the bodily form, large or small, and the deportment and conduct of this bodhisattva. We only pray that the Bhagavat, through supernormal power, will cause that bodhisattva to arrive so that I may see him.'

7.9

At that time, Śākyamuni Buddha told Mañjuśrī: 'This Prabhūtaratna Tathāgata, long since extinguished, shall manifest his form for you all.'

7.10

Then Prabhūtaratna Buddha told that bodhisattva: 'Kulaputra! Come, Prince of Dharma Mañjuśrī wishes to see your body.' At that time, Bodhisattva Gadgadasvara vanished from that land and departed together with eighty-four thousand bodhisattvas. The lands they passed through shook in six ways, and seven-jeweled lotuses rained everywhere; hundreds of thousands of heavenly instruments sounded on their own without being struck. This bodhisattva's eyes were like broad blue lotus petals, and even if a hundred thousand myriad moons were brought together, the upright beauty of his face would still surpass them; his body was of genuine golden color, adorned with immeasurable hundreds of thousands of merits, ablaze with awe-inspiring virtue, brilliantly radiant, and completely endowed with the marks, like the firm body of Nārāyaṇa. Entering a tower of seven jewels, he ascended into the sky to a height of seven tāla trees above the ground, and surrounded respectfully by the assembly of bodhisattvas, came to Gṛdhrakūṭa in this Sahā world. Having arrived, he descended from the tower of seven jewels, took necklaces worth hundreds of thousands, and went to Śākyamuni Buddha's presence. Touching his head and face to the feet in obeisance, he presented the necklaces and said to the Buddha: 'Bhagavat! The Buddha Jaladharagarjitaghoṣasusvaranakṣatrarāhasaṃkusumitābhijña inquires after the Bhagavat: Are you free from illness, free from vexation, light and nimble in your daily activities, and walking in ease? Are the four great elements in harmony? Are worldly affairs endurable? Are sentient beings easy to deliver? Are they free from abundant greed, anger, ignorance, jealousy, stinginess, and arrogance? Are they free from filial impiety to parents, disrespect for śramaṇas, false views, evil minds, and failure to restrain the five senses? Bhagavat! Can sentient beings subdue the māra enemies? Does Prabhūtaratna Tathāgata, long since extinguished, inside the seven-jeweled stūpa, come to hear the Dharma?' He also inquired after Prabhūtaratna Tathāgata: 'Are you at peace, with few vexations, and able to endure abiding for long? Bhagavat! I now wish to see the body of Prabhūtaratna Buddha. I only pray that the Bhagavat will show it to me so that I may see it.'

7.11

At that time, Śākyamuni Buddha spoke to Prabhūtaratna Buddha: 'This Bodhisattva Gadgadasvara wishes to see you.'

7.12

Then Prabhūtaratna Buddha told Gadgadasvara: 'Well done, well done! You have been able to come here in order to make offerings to Śākyamuni Buddha, listen to the Saddharmapuṇḍarīkasūtra, and see Mañjuśrī and the others.'

7.13

At that time, Bodhisattva Padmaśrī said to the Buddha: 'Bhagavat! What roots of virtue has this Bodhisattva Gadgadasvara planted, and what merits has he cultivated, to possess such supernormal power?'

7.14

The Buddha told Bodhisattva Padmaśrī: 'In the past there was a Buddha named Meghadundubhisvararāja Tathāgata, Arhat, Samyaksambuddha. His land was named Sarvalokasaṃdarśana, and his kalpa was named Priyadarśana. Bodhisattva Gadgadasvara, for twelve thousand years, made offerings to the Buddha Meghadundubhisvararāja with a hundred thousand kinds of music and presented eighty-four thousand seven-jeweled alms bowls. By the karmic reward of this cause and condition, he is now born in the land of the Buddha Jaladharagarjitaghoṣasusvaranakṣatrarāhasaṃkusumitābhijña and possesses such supernormal power. Padmaśrī! What do you think? Was the one who offered music and presented precious vessels to the Buddha Meghadundubhisvararāja at that time someone else? It was none other than this Bodhisattva Mahāsattva Gadgadasvara. Padmaśrī! This Bodhisattva Gadgadasvara has already made offerings to and attended upon immeasurable Buddhas, planted roots of virtue long ago, and encountered Buddhas equal to the sands of the Ganges, hundreds of thousands of myriads of koṭis of nayutas in number.'

7.15

'Padmaśrī! You merely see Bodhisattva Gadgadasvara's body here, but this bodhisattva manifests various bodies and preaches this sūtra everywhere for sentient beings—sometimes manifesting the body of Brahmā, sometimes manifesting the body of Śakra, sometimes manifesting the body of Īśvara, sometimes manifesting the body of Maheśvara, sometimes manifesting the body of a great heavenly general, sometimes manifesting the body of the Heavenly King Vaiśravaṇa, sometimes manifesting the body of a Cakravartin, sometimes manifesting the bodies of lesser kings, sometimes manifesting the body of an elder, sometimes manifesting the body of a householder, sometimes manifesting the body of an official, sometimes manifesting the body of a brāhmaṇa, sometimes manifesting the body of a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā, sometimes manifesting the body of the wife of an elder or householder, sometimes manifesting the body of the wife of an official, sometimes manifesting the body of the wife of a brāhmaṇa, sometimes manifesting the body of a young boy or young girl, sometimes manifesting the body of a deva, nāga, yakṣa, gandharva, asura, garuḍa, kinnara, mahoraga, human, or non-human, and preaching this sūtra. In all places of hells, hungry ghosts, animals, and difficult realms, he is able to rescue them; even in the king's inner palace, transforming into a female body, he preaches this sūtra.'

7.16

'Padmaśrī! This Bodhisattva Gadgadasvara is one who can protect and save the sentient beings of the Sahā world. Bodhisattva Gadgadasvara manifests his body through such various transformations, preaching this sūtra in this Sahā world for sentient beings, without diminishing his supernormal powers, transformations, or wisdom. This bodhisattva illuminates the Sahā world with various wisdoms, causing all sentient beings each to attain what they should know; and it is also thus in worlds throughout the ten directions equal to the sands of the Ganges. If there are those who should be delivered in the form of a śrāvaka, he manifests the form of a śrāvaka and preaches the Dharma for them; if there are those who should be delivered in the form of a pratyekabuddha, he manifests the form of a pratyekabuddha and preaches the Dharma for them; if there are those who should be delivered in the form of a bodhisattva, he manifests the form of a bodhisattva and preaches the Dharma for them; if there are those who should be delivered in the form of a Buddha, he manifests the form of a Buddha and preaches the Dharma for them. In such various ways, he manifests forms according to what is appropriate for deliverance, even manifesting nirvāṇa for those who should be delivered by nirvāṇa.'

7.17

'Padmaśrī! Bodhisattva Mahāsattva Gadgadasvara has accomplished the power of great supernormal powers and wisdom; such is his deed.'

7.18

At that time, Bodhisattva Padmaśrī said to the Buddha: 'Bhagavat! This Bodhisattva Gadgadasvara has deeply planted roots of virtue. Bhagavat! In what samādhi does this bodhisattva abide, that he can make transformations wherever he is in this way to deliver sentient beings?'

7.19

The Buddha told Bodhisattva Padmaśrī: 'Kulaputra! That samādhi is named Manifestation of All Physical Forms. Bodhisattva Gadgadasvara, abiding in this samādhi, can benefit immeasurable sentient beings in this way.'

7.20

When this chapter on Bodhisattva Gadgadasvara was spoken, the eighty-four thousand who had come together with Bodhisattva Gadgadasvara all attained the Samādhi of the Manifestation of All Physical Forms; immeasurable bodhisattvas in this Sahā world also attained this samādhi and dhāraṇīs.

7.21

At that time, Bodhisattva Mahāsattva Gadgadasvara, having made offerings to Śākyamuni Buddha and to the stūpa of Prabhūtaratna Buddha, returned to his native land. The lands he passed through shook in six ways, rained jeweled lotuses, and produced hundreds of thousands of myriads of koṭis of various musical performances. Having arrived in his own land, surrounded by eighty-four thousand bodhisattvas, he went to the Buddha Jaladharagarjitaghoṣasusvaranakṣatrarāhasaṃkusumitābhijña and said to the Buddha: 'Bhagavat! I went to the Sahā world and benefited sentient beings, saw Śākyamuni Buddha, and saw the stūpa of Prabhūtaratna Buddha, paying homage and making offerings; I also saw Prince of Dharma Bodhisattva Mañjuśrī, Bodhisattva Bhaiṣajyarāja, Bodhisattva Viryabalapraharṣaṇarāja, Bodhisattva Pradānaśūra, and others, and also caused these eighty-four thousand bodhisattvas to attain the Samādhi of the Manifestation of All Physical Forms.' When this chapter on the Coming and Going of Bodhisattva Gadgadasvara was spoken, forty-two thousand devaputras attained the forbearance of the non-arising of dharmas, and Bodhisattva Padmaśrī attained the Lotus Samādhi.

7.22

Imperial Preface to the Universal Gate Chapter of Avalokiteśvara Sūtra

7.23

Avalokiteśvara Bodhisattva, with a vajra-like mind, responds and adapts without end, roaming freely throughout the dharmadhātu with unhindered supernatural powers, entering lands as numerous as fine dust motes to preach the Dharma and deliver beings, fully endowed with sublime marks, his vast vows vast as the ocean. Whenever there are conditions, if one gives rise to a pure mind and merely raises one's voice to call his name, he immediately responds according to that voice, and all one's desires are fulfilled. The Universal Gate Chapter of the Saddharmapuṇḍarīkasūtra is the true teaching for deliverance from suffering and affliction. If a person can constantly contemplate by means of this sūtra, the moment a single thought arises, they will see the supreme marks of Great Compassion, which can eliminate all sufferings; its merit is inconceivable. We consider that the Way of Heaven blesses the good and brings misfortune to the wicked; thus the Buddha demonstrated karmic retribution to lead people to do good and not dare to do evil. Indeed, heaven and hell are both made by humankind, not departing from the realm of the mind; therefore, those who do good ascend to heaven, while those who do evil fall into hell. Loyal ministers, filial sons, auspicious people, and chaste scholars—their very minds are Buddha; thus the deities protect them and their karmic obstructions are entirely dissolved. Hence in life they do not violate the laws, and after death they do not fall into the Avīci hell. As for stubborn and perverse scoundrels who dedicate themselves solely to evil, they discard the five human relationships like worn-out brooms, tread upon the penal code as if drinking sweet wine, and would rather feed rākṣasas than revere the Buddha's path. Yet human nature is fundamentally good; their evil deeds are merely deviations of their temperament. If only they could change their hearts and minds, cultivate self-examination, and practice reverent awe, then in an instant evil can turn into good. When they do good, they become good people; the accumulated faults of the past will be like a speck of dust in the vast sky, or a flake of snow upon a red-hot stove, completely melted away and washed clean; even though there be karmic retribution, where could it be applied? We constantly ponder this, fearing only that the people of the world may have faults yet not know to reform them, and willingly abandon themselves. We therefore elucidate this sūtra, so that good and noble persons may perpetually strengthen their resolve to observe the precepts, broadly receive immeasurable blessings; how could the merit of doing good ever have a limit!

7.24

First day of the fifth month, ninth year of the Yongle reign period [1411 CE].

7.25

The Universal Gate Chapter of Avalokiteśvara Bodhisattva of the Saddharmapuṇḍarīkasūtra

7.26

Prose translated by Kumārajīva, Tripiṭaka Master of the Later Qin

7.27

Verses translated by Jñānagupta, Śramaṇa from Northern India of the Sui

7.28

Saddharmapuṇḍarīkasūtra, Chapter Twenty-Five: The Universal Gate of Avalokiteśvara Bodhisattva

7.29

At that time, Akṣayamati Bodhisattva arose from his seat, bared his right shoulder, joined his palms toward the Buddha, and said: "Bhagavat! For what reason is Avalokiteśvara Bodhisattva named Avalokiteśvara?"

7.30

The Buddha said to Akṣayamati Bodhisattva: "Kulaputra! If there are immeasurable hundreds of thousands of myriads of koṭis of sentient beings suffering various afflictions, who hear of this Avalokiteśvara Bodhisattva and single-mindedly recite his name, Avalokiteśvara Bodhisattva will immediately perceive their sounds and they will all attain deliverance. If someone upholds the name of this Avalokiteśvara Bodhisattva, even if they enter a great fire, the fire will not burn them, because of this Bodhisattva's majestic supernatural power. If they are swept away by a great flood, by reciting his name they will immediately reach a shallow place. If there are hundreds of thousands of myriads of koṭis of sentient beings who, in search of gold, silver, lapis lazuli, giant clam, agate, coral, amber, pearls, and other treasures, enter the great sea; and suppose a black tempest blows their ships and strands them in the realm of the rākṣasa demons; if among them there is even a single person who recites the name of Avalokiteśvara Bodhisattva, all of those people will be delivered from the disaster of the rākṣasas. For this reason, he is named Avalokiteśvara. If, furthermore, a person is about to be harmed and recites the name of Avalokiteśvara Bodhisattva, the knives and staves brandished by the attacker will instantly break into pieces, and they will attain deliverance. If the realms of the trichiliocosm were filled with yakṣas and rākṣasas who wish to come and torment someone, upon hearing that person recite the name of Avalokiteśvara Bodhisattva, these evil demons would not even be able to look at them with evil eyes, much less harm them. Furthermore, suppose a person, whether guilty or innocent, is bound and shackled with cangues and chains; if they recite the name of Avalokiteśvara Bodhisattva, these will all break and fall away, and they will immediately attain deliverance. If the realms of the trichiliocosm were filled with bandits, and a merchant leader were leading a group of merchants carrying valuable treasures along a perilous road; and if one among them should say: 'Kulaputras, do not be afraid! You should all single-mindedly recite the name of Avalokiteśvara Bodhisattva. This Bodhisattva can bestow fearlessness upon sentient beings. If you recite his name, you will be delivered from these bandits'; upon hearing this, the merchants all call out together: 'Homage to Avalokiteśvara Bodhisattva!' Because they recite his name, they immediately attain deliverance."

7.31

"Akṣayamati! The majestic supernatural power of Avalokiteśvara Bodhisattva Mahāsattva is towering and magnificent like this. If sentient beings have much lust, by constantly mindfully venerating Avalokiteśvara Bodhisattva, they will be freed from lust. If they have much anger, by constantly mindfully venerating Avalokiteśvara Bodhisattva, they will be freed from anger. If they have much delusion, by constantly mindfully venerating Avalokiteśvara Bodhisattva, they will be freed from delusion."

7.32

"Akṣayamati! Avalokiteśvara Bodhisattva possesses such great majestic supernatural powers and brings vast benefits. Therefore, sentient beings should constantly hold him in mind. If a woman wishes to seek a boy, by bowing and making offerings to Avalokiteśvara Bodhisattva, she will give birth to a boy endowed with blessings, virtue, and wisdom. If she wishes to seek a girl, she will give birth to an upright and well-featured girl, who has planted the roots of virtue in past lives and is loved and respected by all."

7.33

"Akṣayamati! Avalokiteśvara Bodhisattva possesses such powers. If sentient beings revere and bow to Avalokiteśvara Bodhisattva, their blessings will not be in vain. Therefore, all sentient beings should accept and uphold the name of Avalokiteśvara Bodhisattva."

7.34

"Akṣayamati! If a person were to uphold the names of bodhisattvas numerous as the sands of sixty-two koṭis of Ganges Rivers, and for their whole life make offerings to them of food and drink, clothing, bedding, and medicine—what do you think, would the merit of that kulaputra or kuladhitā be great or not?"

7.35

Akṣayamati said: "Very great, Bhagavat!"

7.36

The Buddha said: "If, on the other hand, a person upholds the name of Avalokiteśvara Bodhisattva, and even for a single moment bows and makes offerings to him, the blessings of these two persons are equal and without difference; throughout hundreds of thousands of myriads of koṭis of kalpas they cannot be exhausted. Akṣayamati! Upholding the name of Avalokiteśvara Bodhisattva brings such immeasurable and boundless benefits of blessing and virtue."

7.37

Akṣayamati Bodhisattva said to the Buddha: "Bhagavat! How does Avalokiteśvara Bodhisattva roam this Sahā world? How does he preach the Dharma for sentient beings? What is the nature of his power of skillful means?"

7.38

The Buddha said to Akṣayamati Bodhisattva: "Kulaputra! If there are sentient beings in any land who should be delivered by a Buddha's body, Avalokiteśvara Bodhisattva immediately manifests a Buddha's body and preaches the Dharma for them. To those who should be delivered by a pratyekabuddha's body, he immediately manifests a pratyekabuddha's body and preaches the Dharma for them. To those who should be delivered by a śrāvaka's body, he immediately manifests a śrāvaka's body and preaches the Dharma for them. To those who should be delivered by a Brahmā king's body, he immediately manifests a Brahmā king's body and preaches the Dharma for them. To those who should be delivered by a Śakra's body, he immediately manifests a Śakra's body and preaches the Dharma for them. To those who should be delivered by an Īśvara's body, he immediately manifests an Īśvara's body and preaches the Dharma for them. To those who should be delivered by a Maheśvara's body, he immediately manifests a Maheśvara's body and preaches the Dharma for them. To those who should be delivered by a heavenly general's body, he immediately manifests a heavenly general's body and preaches the Dharma for them. To those who should be delivered by a Vaiśravaṇa's body, he immediately manifests a Vaiśravaṇa's body and preaches the Dharma for them. To those who should be delivered by a minor king's body, he immediately manifests a minor king's body and preaches the Dharma for them. To those who should be delivered by an elder's body, he immediately manifests an elder's body and preaches the Dharma for them. To those who should be delivered by a householder's body, he immediately manifests a householder's body and preaches the Dharma for them. To those who should be delivered by an official's body, he immediately manifests an official's body and preaches the Dharma for them. To those who should be delivered by a brāhmaṇa's body, he immediately manifests a brāhmaṇa's body and preaches the Dharma for them. To those who should be delivered by a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā's body, he immediately manifests a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā's body and preaches the Dharma for them. To those who should be delivered by the body of a woman among elders, householders, officials, or brāhmaṇas, he immediately manifests a woman's body and preaches the Dharma for them. To those who should be delivered by a boy or girl's body, he immediately manifests a boy or girl's body and preaches the Dharma for them. To those who should be delivered by the body of a deva, nāga, yakṣa, gandharva, asura, garuḍa, kinnara, mahoraga, human, or non-human, he manifests all of them and preaches the Dharma for them. To those who should be delivered by a vajradhara's body, he immediately manifests a vajradhara's body and preaches the Dharma for them."

7.39

"Akṣayamati! This Avalokiteśvara Bodhisattva has accomplished such merits, and in various forms roams the lands to deliver sentient beings. Therefore, you all should single-mindedly make offerings to Avalokiteśvara Bodhisattva. This Avalokiteśvara Bodhisattva Mahāsattva can bestow fearlessness in the midst of terror and urgent adversity; therefore, everyone in this Sahā world calls him the Bestower of Fearlessness."

7.40

Akṣayamati Bodhisattva said to the Buddha: "Bhagavat! I will now make an offering to Avalokiteśvara Bodhisattva." He then untied from his neck a necklace of many precious gems, worth a hundred thousand liang of gold, and gave it to him, saying: "Virtuous one! Accept this Dharma gift of a precious necklace." At that time, Avalokiteśvara Bodhisattva would not accept it. Akṣayamati again said to Avalokiteśvara Bodhisattva: "Virtuous one! Out of compassion for us, accept this necklace."

7.41

Then the Buddha said to Avalokiteśvara Bodhisattva: "Out of compassion for this Akṣayamati Bodhisattva and the four assemblies, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, non-humans, and others, accept this necklace."

7.42

Immediately, Avalokiteśvara Bodhisattva, out of compassion for the four assemblies, as well as the devas, nāgas, humans, non-humans, and others, accepted his necklace and divided it into two portions: one portion he offered to Śākyamuni Buddha, and one portion he offered to the Prabhūtaratna Stūpa.

7.43

"Akṣayamati! Avalokiteśvara Bodhisattva possesses such unhindered supernatural power, roaming through the Sahā world."

7.44

At that time, Akṣayamati Bodhisattva asked in verse:

7.45

"The Bhagavat, endowed with wonderful marks, / I now ask him again: / For what reason is this Buddha's son / Named Avalokiteśvara?"
The Honoured One endowed with wonderful marks / Answered Akṣayamati in verse:
"Listen to the conduct of Avalokiteśvara, / Well responding to all places.
His great vows are deep as the sea, / Inconceivable across kalpas,
Attending many thousands of kotis of Buddhas, / Having made great, pure vows.
I shall explain it briefly for you: / Hearing his name and seeing his body,
And mindfully keeping him in mind without letting it pass in vain, / Can extinguish the sufferings of all realms of existence.
Suppose someone, with murderous intent, / Pushes you down into a great pit of fire;
Through the power of mindfully contemplating Avalokiteśvara, / The fire pit will turn into a pond.
Or if drifting on the vast ocean, / Facing the perils of dragons, fish, and various demons;
Through the power of mindfully contemplating Avalokiteśvara, / The waves will not be able to submerge you.
Or if on the peak of Mount Sumeru, / Someone pushes you down;
Through the power of mindfully contemplating Avalokiteśvara, / You will dwell in empty space like the sun.
Or if pursued by evil men, / Falling down Mount Vajra;
Through the power of mindfully contemplating Avalokiteśvara, / Not a single hair can be harmed.
Or if encountering a band of hostile bandits, / Each brandishing a knife to do you harm;
Through the power of mindfully contemplating Avalokiteśvara, / All will immediately give rise to thoughts of loving-kindness.
Or if meeting with the suffering of punishment by a king, / Approaching execution on the verge of dying;
Through the power of mindfully contemplating Avalokiteśvara, / The sword will instantly break into pieces.
Or if imprisoned in stocks and chains, / With hands and feet in fetters;
Through the power of mindfully contemplating Avalokiteśvara, / You will suddenly attain liberation.
If there are curses and various lethal poisons / Aiming to harm your body;
Through the power of mindfully contemplating Avalokiteśvara, / They will turn back onto the originator.
Or if encountering evil rākṣasas, / Poisonous nāgas, and various demons;
Through the power of mindfully contemplating Avalokiteśvara, / They will instantly dare not cause harm.
If surrounded by vicious beasts / With terrifying sharp fangs and claws;
Through the power of mindfully contemplating Avalokiteśvara, / They will quickly flee in all directions without limit.
If pit vipers, snakes, and vipers, / Whose breath is burning with poisonous smoke and fire;
Through the power of mindfully contemplating Avalokiteśvara, / They will turn and retreat of their own accord upon hearing your voice.
When thunderclouds rumble and lightning flashes, / Pelting hail and pouring down heavy rain;
Through the power of mindfully contemplating Avalokiteśvara, / They will disperse instantly.
When sentient beings are beset by hardships and distress, / And immeasurable suffering presses upon their bodies,
Avalokiteśvara's wondrous power of wisdom / Can rescue the suffering of the world.
Fully endowed with supernatural powers, / Widely cultivating wisdom and upāya,
In all lands throughout the ten directions, / There is no realm in which he does not manifest his body.
The various evil destinies— / Hell, ghosts, and animals—
Along with the sufferings of birth, old age, sickness, and death, / Are gradually all brought to an end.
True contemplation, pure contemplation, / Vast and great contemplation of wisdom,
Contemplation of compassion and contemplation of loving-kindness: / Constantly to be desired, constantly to be revered.
Flawless and pure light, / The sun of wisdom that destroys all darkness,
Able to subdue the calamities of wind and fire, / Illuminating the world everywhere with brilliance.
The body of compassion roars like the thunder of precepts, / The mind of loving-kindness is a wondrous great cloud,
Raining down the Dharma rain of sweet dew (amṛta), / Extinguishing the flames of defilements.
When litigating before government officials, / Or terrified in the midst of military battle arrays;
Through the power of mindfully contemplating Avalokiteśvara, / All hostilities will completely retreat and disperse.
Wondrous sound, Avalokiteśvara— / The sound of Brahmā, the sound of the ocean tide, / Transcending all worldly sounds;
Therefore, one should constantly be mindful of him.
In thought after thought, give rise to no doubt. / Avalokiteśvara, the pure sage,
In suffering, distress, death, and calamity, / Can serve as a refuge and protector.
Fully endowed with all merits, / Gazing upon sentient beings with eyes of compassion;
His ocean of amassed blessings is boundless, / Therefore one should prostrate and pay homage to him.'"

7.46

At that time, the Bodhisattva Dharaṇīṃdhara arose from his seat, came forward, and addressed the Buddha, saying: "Bhagavat! If there are sentient beings who hear this Chapter on Bodhisattva Avalokiteśvara, of his sovereign deeds and the supernatural power of manifestation through the universal gateway, one should know that this person's merits are not few."

7.47

When the Buddha preached this Chapter on the Universal Gateway, eighty-four thousand sentient beings in the assembly all gave rise to the aspiration for unequalled anuttarā samyaksambodhi.

7.48

The Wonderful Dharma Lotus Sūtra, Chapter Twenty-Six: Dhāraṇī

7.49

At that time, Bodhisattva Bhaiṣajyarāja arose from his seat, bared his right shoulder, joined his palms toward the Buddha, and addressed the Buddha, saying: "Bhagavat! If a kulaputra or a kuladhitā is able to accept and uphold the Lotus Sūtra—whether reading, reciting, fluently memorizing it, or copying the scrolls of the sūtra—how much blessing do they obtain?"

7.50

The Buddha told Bhaiṣajyarāja: "If there is a kulaputra or a kuladhitā who makes offerings to Buddhas equal in number to the sands of eight hundred myriad kotis of nayutas of Ganges rivers, what do you think? Would the blessings obtained by them be much or not?"

7.51

"Very much, Bhagavat."

7.52

The Buddha said: "If a kulaputra or a kuladhitā is able, with respect to this sūtra, even to accept and uphold a single four-line gāthā, reading, reciting, understanding its meaning, and practicing according to the teaching, their merits will be far greater."

7.53

At that time, Bodhisattva Bhaiṣajyarāja addressed the Buddha, saying: "Bhagavat! I shall now bestow upon the dharmabhāṇaka a dhāraṇī spell to protect them." Then he uttered the spell, saying:

7.54

"Anye (1) manye (2) mane (3) mamane (4) cire (5) carite (6) śame (7) śamitāvi (8) te (9) mukte (10) muktatame (11) same (12) avisame (13) same (14) same (15) kṣaye (16) akṣaye (17) akṣīṇe (18) śānte (19) śame (20) dhāraṇi (21) ālokabhāṣe pratyavekṣaṇi (22) nevidhe (23) abhyantaraniviṣṭe (24) abhyantarapāriśuddhi (25) utkule (26) mutkule (27) araḍe (28) paraḍe (29) śukākṣi (30) asamasaṃbhāve (31) buddhavilokite (32) dharmaparīkṣite (33) saṃghanirghoṣaṇi (34) bhāṣyabhāṣyaśodhani (35) mantre (36) mantrākṣayate (37) rute (38) rutakauśalye (39) akṣaye (40) akṣayātāye (41) vakule (42) amalanatāye (43) svāhā."

7.55

"Bhagavat! This dhāraṇī divine spell was spoken by Buddhas equal in number to the sands of sixty-two kotis of Ganges rivers. If anyone insults or harms this dharmabhāṇaka, they will have insulted and harmed these Buddhas."

7.56

At that time, Śākyamuni Buddha praised Bodhisattva Bhaiṣajyarāja, saying: "Excellent, excellent, Bhaiṣajyarāja! Out of compassion and in order to protect this dharmabhāṇaka, you have spoken this dhāraṇī, bringing great benefit to sentient beings."

7.57

At that time, Bodhisattva Pradānaśūra addressed the Buddha, saying: "Bhagavat! I too, in order to protect those who read, recite, accept, and uphold the Lotus Sūtra, shall speak a dhāraṇī. If this dharmabhāṇaka obtains this dhāraṇī, whether yakṣas, rākṣasas, pūtanas, kṛtyas, kumbhāṇḍas, or hungry ghosts spying to seek his shortcomings, none will be able to take advantage of him." Then before the Buddha, he uttered the spell, saying:

7.58

"Jvale (1) mahājvale (2) ukke (3) mukke (4) aḍe (5) aḍāvati (6) nṛtye (7) nṛtyāvati (8) iṭṭini (9) viṭṭini (10) ciṭṭini (11) nṛtyani (12) nṛtyāvati (13) svāhā."

7.59

"Bhagavat! This dhāraṇī divine spell was spoken by Buddhas equal in number to the sands of the Ganges, who all rejoice in accord with it. If anyone insults or harms this dharmabhāṇaka, they will have insulted and harmed these Buddhas."

7.60

At that time, Heavenly King Vaiśravaṇa, protector of the world, addressed the Buddha, saying: "Bhagavat! I too, out of compassion for sentient beings and to protect this dharmabhāṇaka, shall speak this dhāraṇī." Then he uttered the spell, saying:

7.61

"Aṭṭe (1) naṭṭe (2) vanaṭṭe (3) anaḍā (4) naḍi (5) kunaḍi (6) svāhā."

7.62

"Bhagavat! With this divine spell I protect the dharmabhāṇaka; I myself will also protect those who uphold this sūtra, causing that within a hundred yojanas there will be no decline or distress."

7.63

At that time, Heavenly King Dhṛtarāṣṭra was in this assembly, respectfully surrounded by thousands of myriads of kotis of nayutas of gandharvas; coming before the Buddha, he joined his palms and addressed the Buddha, saying: "Bhagavat! I too, with a dhāraṇī divine spell, shall protect those who uphold the Lotus Sūtra." Then he uttered the spell, saying:

7.64

"Agaṇe (1) gaṇe (2) gauri (3) gandhāri (4) caṇḍāli (5) mātaṅgi (6) jaṅguli (7) vrūsaṇi (8) aṭṭi (9) svāhā."

7.65

"Bhagavat! This dhāraṇī divine spell was spoken by forty-two kotis of Buddhas. If anyone insults or harms this dharmabhāṇaka, they will have insulted and harmed these Buddhas."

7.66

At that time, there were rākṣasīs: the first named Lambā, the second named Vilambā, the third named Kūṭadantī, the fourth named Puṣpadantī, the fifth named Makuṭadantī, the sixth named Keśinī, the seventh named Acalā, the eighth named Mālādhārī, the ninth named Kuntī, and the tenth named Sarvasattvojohārī. These ten rākṣasīs, together with Hārītī, her children, and their retinues, all went before the Buddha and spoke to the Buddha with one voice, saying: "Bhagavat! We too wish to protect those who read, recite, accept, and uphold the Lotus Sūtra, and remove their decline and distress. If anyone spies seeking shortcomings of the dharmabhāṇaka, we will cause them not to get an opportunity." Then, before the Buddha, they uttered the spell, saying:

7.67

"Iti me (1) iti me (2) iti me (3) iti me (4) iti me (5) nime (6) nime (7) nime (8) nime (9) nime (10) ruhe (11) ruhe (12) ruhe (13) ruhe (14) stuhe (15) stuhe (16) stuhe (17) duhe (18) ruhe (19) svāhā."

7.68

"Better it would be to climb upon our heads than to trouble this dharmabhāṇaka! Whether yakṣas, rākṣasas, hungry ghosts, pūtanas, kṛtyas, vetālas, skandhas, ummārakas, apasmāras, yakṣa-kṛtyas, or human kṛtyas; whether fevers lasting one day, two days, three days, four days, up to seven days, or constant fevers; whether in male form, female form, young boy form, or young girl form—even in dreams, let them never cause trouble!" Then before the Buddha they spoke in verse, saying:

7.69

"Whoever does not comply with our spell / And troubles or disturbs the preacher of the Dharma, / Their head will split into seven pieces, / Like the branch of an arjaka tree.
Like the sin of killing one's father and mother, / Or the disaster of pressing oil from [living worms],
Or deceiving others with unfair measures and scales, / Or Devadatta's sin of breaking the Saṃgha—
One who offends against this dharmabhāṇaka / Shall incur such calamities as these."

7.70

Having spoken this verse, the rākṣasīs addressed the Buddha, saying: "Bhagavat! We shall also personally protect those who accept, uphold, read, recite, and practice this sūtra, causing them to attain peace and security, to be free from all decline and distress, and extinguishing all poisons."

7.71

The Buddha told the rākṣasīs: 'Excellent, excellent! The merit of your merely being able to protect those who receive and uphold the name of the Lotus Sūtra is immeasurable; how much more so if you protect those who fully receive, uphold, and make offerings to the rolls of the sūtra—flowers, incense, necklaces, powdered incense, paste incense, burning incense, banners, canopies, and music; and light various lamps: butter lamps, oil lamps, lamps with scented oils, campaka-flower oil lamps, vārṣika-flower oil lamps, and utpala-flower oil lamps—making such hundreds of thousands of kinds of offerings. Kuntī! You and your retinue should protect such dharmabhāṇakas as these.'

7.72

When this chapter on dhāraṇīs was spoken, sixty-eight thousand people attained the tolerance of non-arising dharmas.

7.73

The Wonderful Dharma Lotus Sūtra, Chapter Twenty-Seven: The Ancient Account of King Śubhavyūha

7.74

At that time, the Buddha addressed the great assembly: 'Once upon a time in an ancient era, past immeasurable, boundless, inconceivable asaṃkhyeya kalpas, there was a Buddha named Jaladhara-garjita-ghoṣa-susvara-nakṣatra-rāja-saṅkusumitābhijña, Tathāgata, Arhat, Samyaksambuddha. His land was named Virocana-raśmi-pratimaṇḍita, and the kalpa was named Priyadarśana. Within that Buddha’s Dharma there was a king named Śubhavyūha. The king’s queen was named Vimaladattā, and he had two sons, the first named Vimalagarbha and the second named Vimalanetra. These two sons possessed great supernatural powers, merit, and wisdom, having long practiced the path walked by bodhisattvas: namely, dāna-pāramitā, śīla-pāramitā, kṣānti-pāramitā, vīrya-pāramitā, dhyāna-pāramitā, prajñā-pāramitā, and upāya-pāramitā; benevolence, compassion, joy, and equanimity; up to and including complete clarity and mastery in the thirty-seven dharmas aiding the path. Furthermore, they had attained the bodhisattva pure samādhi, the sun-star-constellation samādhi, the pure light samādhi, the pure color samādhi, the pure illumination samādhi, the perpetual adornment samādhi, and the great majestic virtue treasury samādhi, fully penetrating these samādhis as well.

7.75

'At that time, that Buddha, wishing to guide King Śubhavyūha and out of pity for sentient beings, preached this Lotus Sūtra. Then the two sons, Vimalagarbha and Vimalanetra, went to their mother, joined their palms with the ten fingers together, and said: "We pray that our mother will go to the place of the Buddha Jaladhara-garjita-ghoṣa-susvara-nakṣatra-rāja-saṅkusumitābhijña. We too will attend upon, draw near to, make offerings to, and pay homage to him. Why is this? This Buddha is expounding the Lotus Sūtra in the midst of the assembly of all gods and humans, and it is proper that we listen to and receive it." The mother told her sons: "Your father has faith in and accepts non-Buddhist doctrines and is deeply attached to the Brahmanical dharma. You should go inform your father, and go together with him." Vimalagarbha and Vimalanetra joined their palms with the ten fingers together and said to their mother: "We are sons of the Dharma King, yet we have been born into this household of wrong views." The mother told her sons: "You should be concerned for your father and display supernatural transformations for him. If he sees them, his mind will surely become pure and he may permit us to go to the Buddha's place." Thereupon, the two sons, mindful of their father, leaped into the air to a height of seven tāla trees and displayed various supernatural transformations: walking, standing, sitting, and lying down in the air; issuing water from the upper part of their bodies and fire from the lower, or water from the lower and fire from the upper; or manifesting huge bodies that filled the void, and then manifesting small ones, and from small ones becoming large again; vanishing in the air and suddenly appearing on the ground; entering the ground as if it were water, and walking on water as if it were ground. Displaying such various supernatural transformations as these, they caused their father the king to attain a pure mind of faith and understanding. At that time, when the father saw his sons’ supernatural powers to be like this, his mind was filled with great joy at attaining what he had never had before. Joining his palms toward his sons, he said: "Who is your master? Whose disciples are you?" The two sons said: "Great King! That Buddha Jaladhara-garjita-ghoṣa-susvara-nakṣatra-rāja-saṅkusumitābhijña is now seated on the Dharma seat beneath the bodhi tree of seven jewels, extensively expounding the Lotus Sūtra in the midst of the assembly of all the world's gods and humans. He is our master, and we are his disciples." The father said to the sons: "I now also wish to see your master; we can go together." Thereupon, the two sons descended from the air, went to their mother, joined their palms, and said to their mother: "Our father the king has now attained faith and understanding, and is capable of giving rise to the mind directed toward anuttarā samyaksambodhi. We have already accomplished the Buddha’s work for our father; we pray that our mother will permit us to leave home and cultivate the path at the place of that Buddha."'

7.76

'At that time, the two sons, wishing to restate their intention, spoke to their mother in verse:

7.77

'"We pray our mother will release us to leave home and become śramaṇas;
all Buddhas are extremely difficult to encounter, and we would follow the Buddha in learning.
Like the udumbara flower, encountering a Buddha is even harder than this;
escaping from the various difficulties is also difficult; we pray you will permit our leaving home."'

7.78

'The mother then said to them: "I permit your leaving home. Why is this? Because Buddhas are difficult to encounter."'

7.79

'Thereupon, the two sons said to their parents: "Excellent, mother and father! We pray you will promptly go to the place of the Buddha Jaladhara-garjita-ghoṣa-susvara-nakṣatra-rāja-saṅkusumitābhijña, to draw near and make offerings. Why is this? Buddhas are difficult to encounter, like an udumbara flower, and also like a one-eyed turtle encountering the hole in a floating log. Yet our merit from past lives is profound and thick, so that we have been born to encounter the Buddha-Dharma. Therefore, our parents should permit us and allow us to leave home. Why is this? Buddhas are difficult to encounter, and the time is also difficult to meet with."'

7.80

'At that time, the eighty-four thousand people of King Śubhavyūha’s inner palace were all capable of receiving and upholding this Lotus Sūtra. Bodhisattva Vimalanetra had long since mastered the Lotus Samādhi; Bodhisattva Vimalagarbha had already, for immeasurable hundreds of thousands of myriads of koṭis of kalpas, mastered the samādhi of separation from all evil destinies, because he wished to cause all sentient beings to leave behind all evil destinies. The king’s queen had attained the samādhi of the assembly of all Buddhas, and was able to know the secret treasury of all Buddhas.

7.81

'The two sons, using the power of upāya in this way, skillfully transformed their father, causing his mind to gain faith and understanding and to take delight in the Buddha-Dharma. Thereupon, King Śubhavyūha together with his ministers and retinue, Queen Vimaladattā together with the maidens and retinue of the inner palace, and the king's two sons together with forty-two thousand people, all went together at once to the place of the Buddha. Having arrived, they prostrated with their heads at his feet, circumambulated the Buddha three times, and withdrew to stand to one side.

7.82

'At that time, that Buddha expounded the Dharma for the king, instructing, encouraging, and delighting him. The king was filled with great joy. Then King Śubhavyūha and his queen unfastened pearl necklaces from their necks worth hundreds of thousands [of pieces of gold] and scattered them over the Buddha. In the air, they transformed into a jeweled tower with four pillars; in the center of the tower was a great jeweled couch spread with hundreds of thousands of myriads of heavenly garments, upon which sat a Buddha in the cross-legged posture, emitting great brilliance. At that time, King Śubhavyūha had this thought: "The body of a Buddha is rare, dignified, and extraordinary, possessing the foremost, wondrously sublime appearance." Then the Buddha Jaladhara-garjita-ghoṣa-susvara-nakṣatra-rāja-saṅkusumitābhijña addressed the fourfold assembly, saying: "Do you see this King Śubhavyūha standing before me with his palms joined? This king will become a bhikṣu within my Dharma, diligently cultivating the dharmas aiding the path of Buddhahood, and shall attain Buddhahood with the name Śālendrarāja. His realm will be named Mahāprabhā, and the kalpa will be named Mahoccagatarāja. That Buddha Śālendrarāja will have an immeasurable assembly of bodhisattvas and immeasurable śrāvakas; his land will be flat and even, and its merits will be like this." The king immediately entrusted his realm to his younger brother, and together with his queen, two sons, and all their retinue, left home to cultivate the path within the Buddha-Dharma.

7.83

'After leaving home, for eighty-four thousand years the king was ever diligent and energetic in cultivating the Wonderful Dharma Lotus Sūtra. After this had passed, he attained the samādhi of the adornment of all pure merits. He immediately rose into the air to a height of seven tāla trees and said to the Buddha: "Bhagavat! These two sons of mine have already performed the Buddha’s work. Through their supernatural transformations they have turned my wrong mind, causing me to abide securely in the Buddha-Dharma and to be able to see the Bhagavat. These two sons are my kalyāṇamitras; wishing to arouse my wholesome roots from past lives and to benefit me, they came and were born into my household."'

7.84

'At that time, the Buddha Jaladhara-garjita-ghoṣa-susvara-nakṣatra-rāja-saṅkusumitābhijña told King Śubhavyūha: "So it is, so it is! It is as you say. If a kulaputra or kuladhitā has planted wholesome roots, they will obtain a kalyāṇamitra life after life. That kalyāṇamitra can perform the Buddha’s work, instructing, encouraging, and delighting them, causing them to enter into anuttarā samyaksambodhi. Great King! You should know that a kalyāṇamitra is a great cause and condition: namely, guiding them so that they are able to see a Buddha and give rise to the mind directed toward anuttarā samyaksambodhi. Great King! Do you see these two sons? These two sons have already made offerings to as many Buddhas as sixty-five hundreds of thousands of myriads of koṭis of nayutas of Ganges sands, drawing near and paying reverence to them, receiving and upholding the Lotus Sūtra at the place of those Buddhas, and taking pity on sentient beings of wrong views to cause them to abide in right views." King Śubhavyūha then descended from the air and said to the Buddha: "Bhagavat! The Tathāgata is extremely rare; by virtue of his merits and wisdom, the uṣṇīṣa on the crown of his head radiates clear illumination, his eyes are long and broad and of deep blue color, the tuft of white hair between his brows is white as the pearl-moon, his teeth are white, even, and closely set, constantly emitting radiance, and his lips are beautiful red like the bimba fruit."'

7.85

'At that time, King Śubhavyūha, having praised such immeasurable hundreds of thousands of myriads of koṭis of merits of the Buddha, single-mindedly joined his palms before the Tathāgata and said to the Buddha again: "Bhagavat! It is unprecedented. The Dharma of the Tathāgata is fully endowed with inconceivable, wondrous merits; the practice of his admonitions brings peace and supreme goodness. From this day forward, I will no longer follow the impulses of my own mind, and will not give rise to wrong views, arrogance, anger, or any evil thoughts." Having spoken these words, he paid homage to the Buddha and departed.'

First 85 of 106 passages. Read on

Translations (1)

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

Linked texts (1)

妙法蓮華經 — Classical Chinese