[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經文句](https://indike.org/pramana/in.bauddha.taisho.1718) › 8.2 # 妙法蓮華經文句 8.2 妙法蓮華經文句 8.2 - **Language:** Classical Chinese ### [8.2](https://indike.org/pramana/in.bauddha.taisho.1718.8.2) 「漸漸具足菩薩」下，第二，授記。文為七：一、明因圓；二、「過無量」下，明果滿；三、明國土廣淨；四、明國劫名字；五、明佛壽量；六、明法住大久；七、明佛滅後供養舍利。就第三國廣淨中復五：一、明國大嚴淨。「地平如掌」者，經直言如掌不言手掌，手掌不平則非所引，海底有石名掌，此石無有一微塵許不平，當是類如海掌耳。又《賢劫經》正明如佛手掌，非引人掌也。二、明純是善道。三、明人天福慧具足，《月藏》第九法食、喜食、禪食，經文總言法喜禪悅，別分應有三種差別。四、明菩薩聲聞眾數甚多。五、總結也。《月藏》第五云「不殺得十功德，一於一切眾生得無所畏，乃至第十命終生善道後作佛，國無害仗之具國人長壽；不盜十功德，一果報具足而大，為事決斷無有難礙，乃至第十死生善道，後作佛國華寶莊嚴充滿；不淫十功德，一諸根律儀為事決斷，乃至死生善道，後作佛國無女人；不妄語十功德，一眾生信其言，乃至死生善道，後作佛時國無臭穢常滿寶華；不兩舌十功德，一身不可壞，乃至死生善道，後作佛國魔不能壞眷屬；不惡口得十功德，一柔軟語乃至死生善道，作佛國法聲充滿；不綺語十功德，一天人愛敬，乃至死生善道，作佛國眾生強記不忘；不貪十功德，一身根不缺，乃至死生善道，作佛國無魔外道；不瞋十功德，一離一切瞋，乃至死生善道，作佛國人得三昧；不邪見十功德，一心性柔善，乃至死生善道作佛國人正信。」 > From "gradually perfecting the bodhisattva \[path\]" downward is the second \[part\], conferring the prophecy. The text has seven parts: first, clarifying the perfection of causes; second, from "passing immeasurable \[kalpas\]" downward, clarifying the fulfillment of the fruit; third, clarifying the expanse and purity of the land; fourth, clarifying the names of the land and the kalpa; fifth, clarifying the span of the Buddha's lifespan; sixth, clarifying the great duration of the Dharma's abiding; seventh, clarifying the worship of relics after the Buddha's parinirvāṇa. In the third \[part\], on the expanse and purity of the land, there are five aspects: first, clarifying the great adornment and purity of the land. Regarding "the ground flat as a palm," the sūtra simply says "as a palm" and does not say "a hand's palm." A hand's palm is not flat and therefore is not what is cited. At the bottom of the sea there is a stone named "Palm"; this stone has not a single dust-mote's unevenness, so it should be analogous to the sea-palm. Also, the Bhadrakalpika-sūtra specifically clarifies that it is like a buddha's palm, not citing a human palm. Second, clarifying that there are purely good destinies. Third, clarifying that humans and devas are complete in merit and wisdom; the Candragarbha-\[sūtra\], chapter nine, speaks of Dharma-food, joy-food, and dhyāna-food; while the sūtra text generally speaks of Dharma-joy and dhyāna-delight, individually differentiated there should be three distinct kinds. Fourth, clarifying that the multitudes of bodhisattvas and śrāvakas are extremely numerous. Fifth, the general conclusion. The Candragarbha-\[sūtra\], chapter five, says: "Not killing attains ten merits: first, attaining fearlessness toward all sentient beings, up to the tenth, at the end of life being born in a good destiny and later becoming a buddha, in whose land there are no harmful weapons and the people of the land enjoy long life. Not stealing has ten merits: first, the retributions are complete and great, being decisive in affairs without difficulty or obstruction, up to the tenth, dying and being born in a good destiny, later becoming a buddha whose land is filled with floral and jeweled adornments. Not committing sexual misconduct has ten merits: first, discipline over the faculties and being decisive in affairs, up to dying and being born in a good destiny, later becoming a buddha whose land has no women. Not lying has ten merits: first, sentient beings believe one's words, up to dying and being born in a good destiny, later when becoming a buddha the land has no foul impurity and is constantly filled with precious flowers. Not engaging in divisive speech has ten merits: first, the body is indestructible, up to dying and being born in a good destiny, later becoming a buddha whose retinue Māra cannot destroy. Not using harsh speech attains ten merits: first, gentle speech, up to dying and being born in a good destiny, becoming a buddha whose land is filled with the sound of Dharma. Not engaging in frivolous speech has ten merits: first, being loved and respected by humans and devas, up to dying and being born in a good destiny, becoming a buddha whose land's sentient beings have powerful memory without forgetting. Not being covetous has ten merits: first, the bodily faculties are not lacking, up to dying and being born in a good destiny, becoming a buddha whose land has no māras or non-Buddhists. Not having anger has ten merits: first, being free from all anger, up to dying and being born in a good destiny, becoming a buddha whose land's people attain samādhi. Not having wrong views has ten merits: first, the mind's nature is gentle and good, up to dying and being born in a good destiny, becoming a buddha whose land's people have correct faith." > — English (machine translation) (machine translation) - [Previous: 8.1](https://indike.org/pramana/in.bauddha.taisho.1718.8.1) - [Next: 8.3](https://indike.org/pramana/in.bauddha.taisho.1718.8.3) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1718.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.8.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1718.8.2](https://indike.org/pramana/in.bauddha.taisho.1718.8.2) · Pramāṇa