妙法蓮華經

Volume IV

8. The Chapter on the Prophecy of Enlightenment for the Five Hundred Disciples

At that time, Purna Maitrayaniputra, having heard from the Buddha this teaching of the Dharma through wisdom and skillful means in accordance with beings’ capacities; having also heard the prophecy that the great disciples would attain unsurpassed, perfect enlightenment; having further heard of causes and conditions from former lives; and having heard that the Buddhas possess great powers of sovereign mastery and spiritual penetration, attained what he had never experienced before. His mind became pure and jubilant. He immediately rose from his seat, went before the Buddha, bowed his head and face at the Buddha’s feet, and then stood to one side, gazing reverently upon the Buddha’s countenance without looking away even for a moment. He thought:

“The World-Honored One is exceedingly extraordinary, and what he does is rare indeed. In accordance with the many dispositions of beings in the world, he employs the power of skillful means and wisdom-vision to teach them the Dharma, rescuing sentient beings from their attachments. We are unable to express in words the Buddha’s merits. Only the World-Honored One knows the original vows deep within our hearts.”

The Buddha then addressed the bhiksus: “Do you see this Purna Maitrayaniputra? I have always praised him as foremost among those who teach the Dharma, and I have also constantly praised his many merits. With complete devotion and diligence, he safeguards and assists in proclaiming my Dharma.

He is able to instruct and bring joy to the fourfold assembly (1), fully explaining the Buddha’s true Dharma and greatly benefiting those who practice the pure conduct together. Apart from the Tathagata, no one can exhaust the full extent of his eloquence and discourse. You should not suppose that Purna Maitrayaniputra is capable only of safeguarding and assisting in proclaiming my Dharma.

In the past, in the presence of nine billion Buddhas, he also safeguarded and assisted in proclaiming the Buddhas’ true Dharma, and among those who taught the Dharma at those times, he was likewise foremost.

“Moreover, he thoroughly penetrated and clearly understood the Dharma of emptiness taught by those Buddhas. He attained the four unobstructed wisdoms, and was always able to reflect with certainty and teach the pure Dharma without doubt or error. Fully endowed with the spiritual powers of a bodhisattva, throughout the allotted span of each life he constantly cultivated pure conduct.

“The people living in the times of those Buddhas all considered him truly to be a sravaka. Yet Purna Maitrayaniputra used this skillful means to benefit immeasurable hundreds of thousands of sentient beings. He also taught and transformed immeasurable, innumerable people, causing them to abide in unsurpassed, perfect enlightenment. Wishing to purify buddha lands, he constantly performed the work of a Buddha by teaching and transforming sentient beings.

“Bhiksus! Purna Maitrayaniputra was also foremost among those who taught the Dharma during the times of the seven Buddhas, and now, in my presence, he is likewise foremost among those who teach the Dharma.

“Among those who teach the Dharma under the future Buddhas of the Auspicious Kalpa, he will again be foremost, and in every case he will safeguard and assist in proclaiming the Buddhas’ Dharma. In future ages he will also safeguard and assist in proclaiming the true Dharma of immeasurable and boundless Buddhas, teaching, transforming, and benefiting immeasurable sentient beings, and causing them to become established on the path to unsurpassed, perfect enlightenment. In order to purify buddha lands, he will constantly and diligently strive to teach and transform sentient beings, and will gradually perfect the bodhisattva path.

“After immeasurable, innumerable kalpas have passed, he will attain unsurpassed, perfect enlightenment in this land. He will be called Dharma Radiance Tathagata, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One.

“That Buddha will take as many great trichiliocosms as there are grains of sand in the Ganges River and form them into a single buddha land. Its ground will be made of the seven treasures, level and even like the palm of a hand, without mountains, hills, ravines, streams, ditches, or canals. Houses and towers made of the seven treasures will fill the land. The palaces of the devas will be situated nearby in the sky. Humans and devas will meet and associate with one another, and each will be able to see the other. There will be no evil destinies and no women.

“All sentient beings there will be born through transformation and will have no sexual desire. They will attain great spiritual powers; their bodies will radiate light, and they will fly about with sovereign freedom. Their resolve and mindfulness will be firm, and they will possess diligence and wisdom. All will have golden bodies adorned with the thirty-two excellent marks.

“The people of that land will always partake of two kinds of food: first, the food of Dharma joy; and second, the food of meditative delight (2). There will be immeasurable, innumerable thousands, myriads, millions, and nayutas of bodhisattvas who have attained great spiritual powers and the four unobstructed wisdoms (3), and who are well able to teach and transform all kinds of sentient beings. As for the assembly of sravakas in that land, their number will be beyond all calculation. They will all be fully endowed with the three kinds of knowledge, the six spiritual powers, and the eight liberations. (4)

“That Buddha’s land will possess immeasurable meritorious adornments, perfectly accomplished in this manner. The kalpa will be named Treasure Radiance, and the land will be named Excellent Purity. That Buddha’s lifespan will extend for immeasurable, innumerable kalpas, and his Dharma will abide in the world for a very long time. After that Buddha enters nirvana, stupas made of the seven treasures will be erected throughout the entire land.”

At that time, the World-Honored One, wishing to restate this meaning, spoke these verses:

Bhiksus, listen attentively

To the path practiced by the Buddha’s children.

Because they have skillfully mastered expedient means,

Their deeds are inconceivable.

Knowing that beings delight in lesser teachings

And fear the great wisdom,

The bodhisattvas therefore

Appear as sravakas and pratyekabuddhas.

Using innumerable skillful means,

They liberate all kinds of sentient beings,

Declaring themselves to be sravakas

Far removed from the Buddha path.

They deliver immeasurable multitudes,

Causing them all to attain accomplishment;

Though these delight in lesser teachings and are indolent,

They will gradually be led to buddhahood.

Inwardly concealing the bodhisattva conduct,

Outwardly they appear as sravakas.

They manifest few desires and weariness of samsara,

Yet in truth they purify their own buddha lands.

They display the three poisons before others (5)

And also manifest the signs of wrong views.

My disciples, in this manner,

Use skillful means to liberate sentient beings.

Were I to explain in full

Their various deeds of transformation,

Sentient beings, on hearing them,

Would give rise to doubt and confusion.

Now this Purna,

In the past, before billions of Buddhas,

Diligently cultivated the path he practiced

And proclaimed and safeguarded the Buddhas’ Dharma.

Seeking unsurpassed wisdom,

In the presence of those Buddhas,

He appeared as the foremost disciple,

Learned and endowed with wisdom.

He taught the Dharma without fear

And was able to bring joy to the assembly,

Never once becoming weary,

Thus assisting in accomplishing the Buddha’s work.

Having attained great spiritual powers

And the four unobstructed wisdoms,

He knew whether beings’ faculties were keen or dull

And constantly taught the pure Dharma.

Proclaiming meanings such as these,

He instructed billions of beings,

Causing them to abide in the Great Vehicle

While purifying his own buddha land.

In future ages, he will also make offerings to

Immeasurable, innumerable Buddhas,

Safeguard and assist in proclaiming the true Dharma,

And purify his own buddha land.

He will always employ skillful means

To teach the Dharma without fear,

Liberating beings beyond all reckoning

And enabling them all to attain all-knowledge.

He will make offerings to the Tathagatas

And safeguard the treasury of the Dharma jewel.

Afterward, he will attain buddhahood

And will be called Dharma Radiance.

His land will be named Excellent Purity,

Formed from the seven treasures.

The kalpa will be named Treasure Radiance,

And the assembly of bodhisattvas will be immense,

Numbering immeasurable billions.

All will attain great spiritual powers,

Fully endowed with majestic virtue,

And will fill that entire land.

The sravakas will also be innumerable,

Possessing the three kinds of knowledge and eight liberations,

And attaining the four unobstructed wisdoms;

Beings such as these will constitute the Sangha.

The sentient beings in that land

Will all have severed sexual desire.

They will be born solely through transformation,

Their bodies adorned with all the excellent marks.

Their food will be Dharma joy and meditative delight,

And they will entertain no thought of any other food.

There will be no women there,

Nor any of the evil destinies.

When the bhiksu Purna

Has brought his merits to perfection,

He will attain this Pure Land,

Filled with a vast assembly of sages and noble ones.

Of such immeasurable matters,

I have now spoken only in brief.

At that time, the twelve hundred arhats whose minds had attained sovereign mastery thought: “We rejoice at having gained what we have never experienced before. If the World-Honored One were to bestow prophecies upon each of us, as he has upon the other great disciples, how delighted we would be!”

The Buddha knew the thoughts in the minds of those present, and so he said to Mahakasyapa: “These twelve hundred arhats—I shall now, in their presence and one after another, confer upon them predictions of unsurpassed, complete and perfect enlightenment.

Among this assembly, my great disciple, the bhiksu Kaundinya, shall make offerings to sixty-two thousand kotis of Buddhas. Afterward, he shall attain Buddhahood under the name Universal Radiance Tathagata, Worthy of Offerings, Perfectly and Completely Awakened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One.

The five hundred arhats—Uruvilva Kasyapa, Gaya Kasyapa, Nadi Kasyapa, Kalodayin, Udayin, Aniruddha, Revata, Kapphina, Bakkula, Cunda, Svagata, and the others—shall all attain unsurpassed, complete and perfect enlightenment, and all shall bear the same name: Universal Radiance.”

At that time, the Blessed One, wishing to restate this meaning, spoke in verse:

The bhiksu Kaundinya

Shall encounter measureless Buddhas;

After passing through countless kalpas,

He shall at last attain perfect enlightenment.

He shall always emit great radiance,

And possess all spiritual powers;

His fame shall spread throughout the ten directions,

And all beings shall honor him.

He shall always teach the unsurpassed Dharma,

And thus shall be named Universal Radiance.

His land shall be pure,

And its bodhisattvas shall all be valiant.

They shall ascend exquisite towers

And journey through the lands of the ten directions.

Taking unsurpassed offerings,

They shall present them to the Buddhas.

Having completed those offerings,

Their hearts shall be filled with great joy;

In but an instant they shall return to their native land—

Such shall be their spiritual power.

That Buddha’s lifespan shall be sixty thousand kalpas;

The True Dharma shall abide for twice his lifespan,

And the Semblance Dharma shall endure twice as long as the True Dharma.

When the Dharma perishes, devas and humans shall grieve.

Those five hundred bhiksus

Shall successively become Buddhas,

All bearing the name Universal Radiance,

And each in turn shall confer a prediction upon the next:

‘After my passage into extinction,

This one shall become a Buddha.

The world that he shall teach and transform

Shall be like mine today.

The purity and adornment of his land,

His various spiritual powers,

His assemblies of sravakas and bodhisattvas,

His True Dharma and Semblance Dharma,

And the length of his lifespan in kalpas

Shall all be as described above.’

Kasyapa! You now know

Of these five hundred self-masters.

The other assemblies of sravakas

Shall also be likewise.

To those who are absent here,

You should proclaim these things.”

At that time, the five hundred arhats, having received their predictions in the Buddha’s presence, rejoiced greatly. They immediately rose from their seats, went before the Buddha, bowed their heads and faces at his feet, repented of their faults, and reproached themselves, saying: “Blessed One! We have always thought that we had already attained ultimate extinction. Only now do we realize that we were like ignorant people. Why is this? We were worthy of attaining the wisdom of the Tathagata, yet we took our lesser wisdom to be sufficient.

“Blessed One! Suppose a man went to the house of a close friend, became drunk on wine, and fell asleep. At that time, his close friend had to leave on official business. He took a priceless jewel, fastened it inside the drunken man’s robe, gave it to him, and departed. The man, being utterly drunk, knew nothing of this. After awakening, he wandered to another country. To obtain food and clothing, he had to strive and search with great hardship; whenever he gained even a little, he considered it sufficient.

“Later, the close friend happened to meet him and said: ‘How strange! My friend, how have you come to such a state merely for food and clothing? Long ago, wishing you to live in peace and happiness and freely enjoy the five desires, on such-and-such a day, month, and year, I fastened a priceless jewel inside your robe. It is still there even now, yet you do not know it. Instead, you toil and suffer sorrowfully in search of a livelihood. How foolish you are! You should now exchange that jewel for whatever you need, and you shall always have all that you desire, without ever lacking anything.’

“The Buddha is also like this. When he was a bodhisattva, he taught and transformed us, causing us to arouse the aspiration to seek all-wisdom, but we immediately forgot it and remained unaware and unknowing. Having attained the path of the arhat, we declared that we had reached extinction. Laboring painfully to sustain ourselves, we gained a little and considered it sufficient, yet our aspiration for all-wisdom still remained and was never lost. Today, the Blessed One awakens us, saying: ‘Bhiksus! Your path is not ultimate extinction. Long ago, I caused you to plant the Buddha’s roots of goodness. Through the power of skillful means, I merely revealed the appearance of nirvana, yet you believed that you had truly attained extinction.’

“Blessed One! Only now do we know that we are truly bodhisattvas who have received predictions of attaining unsurpassed, complete and perfect enlightenment. For this reason, our hearts greatly rejoice at gaining what we have never had before.”

At that time, Ajnata Kaundinya, wishing to restate this meaning, spoke in verse:

We have heard the unsurpassed,

Peace-bestowing voice of prediction;

We rejoice as never before

And bow to the Buddha of measureless wisdom.

Now, before the Blessed One,

We repent of all our faults.

Amid the Buddha’s measureless treasures,

Having gained a small portion of nirvana,

We considered it sufficient.

We were like foolish, ignorant men.

Suppose an impoverished man

Went to the home of a close friend.

That household was exceedingly wealthy

And set forth a complete array of delicious feasts.

The friend took a priceless jewel,

Fastened it within the hem of the man’s robe,

Secretly gave it to him, and then departed;

The drunken man lay there, knowing nothing.

After the man awakened,

He wandered to another country,

Seeking food and clothing to sustain himself.

His livelihood was exceedingly difficult;

Gaining a little, he considered it sufficient

And no longer desired anything finer.

He did not know that within the hem of his robe

There was a priceless jewel.

The close friend who had given him the jewel

Later encountered this impoverished man.

After sternly reproaching him,

He showed him the jewel within his robe.

When the poor man saw the jewel,

His heart was filled with great joy.

Possessing abundant wealth and treasures,

He freely enjoyed the five desires.

We are also like this.

Since long ago, the Blessed One

Has constantly taught and transformed us,

Causing us to plant the unsurpassed aspiration.

Because of our ignorance,

We neither realized nor understood.

Having gained a small portion of nirvana,

We considered it sufficient and sought no more.

Now the Buddha has awakened us,

Saying that this is not true extinction.

Only upon attaining the Buddha’s unsurpassed wisdom

Does one reach true extinction.

Now we have heard from the Buddha

Predictions of our magnificent future,

And that each shall receive a prediction in succession;

Our bodies and minds are filled with joy.

9. Predictions Conferred upon Learners and Those Beyond Learning

At that time, Ananda and Rahula thought: “If we reflect upon ourselves, how joyful we would be if we also received predictions.” They immediately rose from their seats, went before the Buddha, bowed their heads and faces at his feet, and together addressed him, saying: “Blessed One! We too should have a share in this. The Tathagata alone is our refuge. Moreover, we are known to all devas, humans, and asuras throughout the world. Ananda has always served as your attendant and preserved the treasury of the Dharma, while Rahula is the Buddha’s son. If the Buddha would confer upon us predictions of unsurpassed, complete and perfect enlightenment, our aspirations would be fulfilled, and the hopes of the assembly would also be satisfied.”

At that time, two thousand sravaka disciples, both learners and those beyond learning, all rose from their seats, bared their right shoulders, went before the Buddha, joined their palms, and single-mindedly gazed up at the countenance of the Blessed One. Sharing the aspiration of Ananda and Rahula, they then stood to one side.

At that time, the Buddha said to Ananda: “In a future age, you shall become a Buddha named Mountain-Ocean-Wisdom Sovereign in Penetration Tathagata, Worthy of Offerings, Perfectly and Completely Awakened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. You shall make offerings to sixty-two kotis of Buddhas and preserve their treasuries of the Dharma.

Afterward, you shall attain unsurpassed, complete and perfect enlightenment. You shall teach and transform twenty thousand myriad kotis of bodhisattvas, as numerous as the sands of the Ganges, and cause them to attain unsurpassed, complete and perfect enlightenment. Your land shall be named Ever-Raised Banner of Victory.

That realm shall be pure, and its ground shall be made of lapis lazuli. The kalpa shall be named Wondrous Sound Pervading Everywhere. That Buddha’s lifespan shall be measureless thousands, myriads, and kotis of measureless asamkhya kalpas, beyond all calculation and enumeration.

His True Dharma shall abide in the world for twice the length of his lifespan, and his Semblance Dharma shall endure for twice as long as the True Dharma.”

Ananda! That Buddha, Sovereign King of Mountain-Ocean-Wisdom and Unhindered Penetration, was praised for his virtues by immeasurable thousands of myriads of kotis of Buddhas, Tathagatas, as numerous as the sands of the Ganges throughout the ten directions. At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:

Now, before the Sangha, I declare:

Ananda, the upholder of the Dharma,

Shall make offerings to all Buddhas,

And thereafter attain perfect enlightenment.

He shall be called Mountain-Ocean-Wisdom,

Sovereign King of Unhindered Penetration Buddha.

His land shall be pure,

Named Ever-Raised Banner of Victory.

He shall teach and transform bodhisattvas,

Numerous as the sands of the Ganges.

That Buddha shall possess great majestic virtue,

And his renown shall fill the ten directions.

Because of his compassion for sentient beings,

His lifespan shall be immeasurable.

The age of his true Dharma shall be twice his lifespan,

And the age of the semblance Dharma twice that of the true Dharma.

Countless multitudes of sentient beings,

Numerous as the sands of the Ganges,

Shall, within that Buddha's Dharma,

Plant causes and conditions for the Buddha Way.

At that time, eight thousand bodhisattvas in the assembly who had newly aroused the aspiration thought: “We have not even heard of great bodhisattvas receiving predictions such as this. For what reason do these shravakas receive such predictions?”

Then the World-Honored One, knowing the thoughts in the minds of those bodhisattvas, said to them: “Good men! Ananda and I, in the presence of the Buddha King of Emptiness, simultaneously aroused the aspiration for unsurpassed, complete, perfect enlightenment. Ananda always delighted in extensive learning, while I constantly applied myself with diligent vigor. Therefore, I have now attained unsurpassed, complete, perfect enlightenment, while Ananda safeguards and upholds my Dharma. He shall also safeguard and uphold the Dharma treasuries of future Buddhas and teach and bring to fulfillment multitudes of bodhisattvas. Such was his original vow, and therefore he has received this prediction.”

Ananda, standing face to face before the Buddha, personally heard the Buddha confer upon him the prediction and describe the adornments of his land. His aspirations having been fulfilled, his heart rejoiced greatly, and he attained what he had never experienced before. At once he recollected the Dharma treasuries of immeasurable thousands of myriads of kotis of Buddhas of the past, penetrating them without obstruction as though hearing them now, and he also knew his original vow.

At that time, Ananda spoke in verse:

The World-Honored One is exceedingly rare,

Causing me to remember the past—

The Dharma of immeasurable Buddhas—

As though I were hearing it today.

Now I have no further doubts

And abide securely in the Buddha Way.

As an expedient means, I serve as attendant,

Safeguarding and upholding the Dharma of all Buddhas.

At that time, the Buddha said to Rahula: “In a future age, you shall become a Buddha named Treader upon Flowers of the Seven Treasures, Tathagata, Worthy of Offerings, Perfectly and Fully Awakened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One. You shall make offerings to Tathagatas as numerous as the motes of dust in the worlds of the ten directions. You shall always be the eldest son of those Buddhas, just as you are now.

“The land, adornments, number of kalpas, lifespan, disciples taught and transformed, true Dharma, and semblance Dharma of that Buddha Treader upon Flowers of the Seven Treasures shall be no different from those of the Tathagata Sovereign King of Mountain-Ocean-Wisdom and Unhindered Penetration. You shall also be the eldest son of that Buddha, and thereafter you shall attain unsurpassed, complete, perfect enlightenment.”

At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:

When I was the Crown Prince,

Rahula was my eldest son.

Now that I have attained the Buddha Way,

He receives the Dharma and becomes my Dharma son.

In ages yet to come,

He shall encounter immeasurable kotis of Buddhas,

Become the eldest son of each,

And single-mindedly seek the Buddha Way.

Rahula's hidden practice

Is known to me alone.

He now appears as my eldest son

In order to reveal the Way to sentient beings.

His immeasurable kotis of thousands of myriads

Of virtues cannot be counted.

He abides securely in the Buddha Dharma

In order to seek the unsurpassed Way.

At that time, the World-Honored One saw two thousand persons, both those still in training and those beyond training, whose resolve was gentle, harmonious, tranquil, and pure, and who were single-mindedly gazing at the Buddha. The Buddha said to Ananda: “Do you see these two thousand persons, those still in training and those beyond training?”

“Yes, I see them.”

“Ananda! These people shall make offerings to Tathagatas as numerous as the motes of dust in fifty worlds, reverently honoring them and safeguarding and upholding their Dharma treasuries. Finally, at the same time, throughout lands in the ten directions, they shall all attain Buddhahood. They shall all bear the same name: Jeweled Appearance Tathagata, Worthy of Offerings, Perfectly and Fully Awakened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One. Their lifespans shall be one kalpa, and their lands and adornments, shravakas, bodhisattvas, true Dharma, and semblance Dharma shall all be identical.”

At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:

These two thousand shravakas,

Now standing before me,

All receive my prediction

That in future ages they shall become Buddhas.

They shall make offerings to all Buddhas,

As numerous as the motes of dust described above.

They shall safeguard and uphold the Buddhas' Dharma treasuries,

And afterward attain perfect enlightenment.

Throughout the ten directions,

They shall all bear the same name.

At the same time, they shall sit at their places of awakening

And realize unsurpassed wisdom.

All shall be named Jeweled Appearance.

Their lands and disciples,

Their true Dharma and semblance Dharma,

Shall all be without difference.

All shall employ spiritual powers

To liberate sentient beings throughout the ten directions.

Their renown shall resound everywhere,

And each in turn shall enter nirvana.

At that time, the two thousand persons, both those still in training and those beyond training, heard the Buddha confer predictions upon them. Rejoicing jubilantly, they spoke in verse:

World-Honored One, radiant lamp of wisdom,

We hear your voice confer predictions upon us.

Our hearts are filled with joy,

As though we had received the nectar of immortality.

10. The Dharma Teacher

At that time, the World-Honored One addressed Bodhisattva Medicine King and, through him, the eighty thousand great beings, saying: “Medicine King! Within this great assembly are immeasurable devas, dragon kings, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans and nonhumans, as well as bhikshus, bhikshunis, upasakas, upasikas, those who seek the shravaka vehicle, those who seek the pratyekabuddha vehicle, and those who seek the Buddha Way. All such beings, in the presence of the Buddha, who hear even a single verse or a single phrase of the Sutra of the Lotus Flower of the Wondrous Dharma and rejoice accordingly for even a single thought—I confer upon them all the prediction that they shall attain unsurpassed, complete, perfect enlightenment.”

The Buddha said to Medicine King: “Furthermore, after the Tathagata's parinirvana, if anyone hears the Sutra of the Lotus Flower of the Wondrous Dharma, even a single phrase, and rejoices accordingly for even a single thought, I also confer upon that person the prediction of unsurpassed, complete, perfect enlightenment.

“If, furthermore, anyone accepts and upholds, reads, recites, explains, or copies the Sutra of the Lotus Flower of the Wondrous Dharma, even a single verse, and reverently regards this scripture as the Buddha, making various offerings to it—flowers, incense, jeweled necklaces, powdered incense, fragrant ointments, burning incense, silk canopies, banners, garments, and music—or even merely joins their palms in reverence, Medicine King, you should know that such people have already made offerings to a hundred thousand kotis of Buddhas. In the presence of those Buddhas, they fulfilled their great vows, and out of compassion for sentient beings, they have been born among humans.

“Medicine King! If someone asks which sentient beings in a future age shall attain Buddhahood, you should point to these people and say that in a future age they shall certainly attain Buddhahood. Why is this?

If any good man or good woman accepts and upholds, reads, recites, explains, or copies even a single phrase of the Lotus Sutra, and makes various offerings to the scripture—flowers, incense, jeweled necklaces, powdered incense, fragrant ointments, burning incense, silk canopies, banners, garments, and music—or joins their palms in reverence, that person should be looked up to and honored by the entire world. Offerings fit for the Tathagata should be presented to that person.

You should know that this person is a great bodhisattva who has already accomplished unsurpassed, complete, perfect enlightenment. Out of compassion for sentient beings, that person has vowed to be born into this world in order to expound and distinguish the Sutra of the Lotus Flower of the Wondrous Dharma far and wide. How much more is this true of one who can accept and uphold the entire sutra and make all manner of offerings to it?”

Medicine King, you should know: this person has willingly relinquished the reward of pure karma and, after my passing, out of compassion for sentient beings, has been born into an evil age in order to expound this sutra widely. If, after my passing, such a good man or good woman can privately expound the Lotus Sutra of the Wonderful Dharma to even one person, down to a single sentence, you should know that this person is a messenger of the Tathagata, dispatched by the Tathagata to carry out the Tathagata’s work. How much more so one who expounds it widely for people amid a great assembly!

Medicine King! If an evil person, with an unwholesome mind, were throughout an entire kalpa to appear before the Buddha and constantly revile him, that person’s offense would still be light. But if someone were to utter even one harsh word reviling a layperson or monastic who reads and recites the Lotus Sutra, that offense would be exceedingly grave.

Medicine King! If there is someone who reads and recites the Lotus Sutra, you should know that this person adorns himself with the Buddha’s adornments of virtue and is borne upon the Tathagata’s shoulders. Wherever this person goes, all should face him and pay homage, single-mindedly joining their palms in reverence and making offerings, honoring and praising him with flowers, incense, jeweled necklaces, powdered incense, fragrant ointments, burning incense, silken canopies, banners and pennants, clothing, and the finest offerings found among humankind. They should scatter heavenly jeweled flowers over him as offerings and present him with heavenly treasures heaped in abundance.

Why is this? Because when this person joyfully expounds the Dharma, those who hear it for even a moment will immediately attain ultimate unsurpassed, complete, perfect enlightenment.

At that time, the Blessed One, wishing to proclaim this meaning again, spoke in verse:

If one wishes to abide in the Buddha Way

And accomplish spontaneous wisdom,

One should always diligently make offerings

To those who accept and uphold the Lotus Sutra.

If anyone wishes swiftly to attain

Wisdom embracing all modes of knowledge,

He should accept and uphold this sutra

And make offerings to those who uphold it.

If anyone can accept and uphold

The Lotus Sutra of the Wonderful Dharma,

Know that this person is the Buddha’s messenger,

Mindful with compassion of all sentient beings.

Those who can accept and uphold

The Lotus Sutra of the Wonderful Dharma

Have left far behind their pure lands

And, out of compassion for beings, have been born here.

You should know that people such as these

Are free to be born wherever they wish,

And in this evil age

Widely proclaim the unsurpassed Dharma.

With heavenly flowers and incense,

With heavenly garments and treasures,

And with the finest heavenly treasures heaped high,

One should make offerings to those who expound the Dharma.

In the evil age after my passing,

Those who can uphold this sutra

Should be greeted with joined palms, homage, and reverence,

As though making offerings to the Blessed One.

With the finest sweet delicacies

And various kinds of garments,

Make offerings to these children of the Buddha,

Hoping to hear the Dharma for even a moment.

If, in a future age, anyone

Can accept and uphold this sutra,

I shall send that person among humankind

To perform the work of the Tathagata.

If throughout an entire kalpa

Someone constantly harbored an unwholesome heart

And, flushed with anger, reviled the Buddha,

He would incur immeasurable grave offenses.

But if someone were to revile, even for a moment,

A person who reads, recites, and upholds

This Lotus Sutra of the Wonderful Dharma,

His offense would be graver still.

If someone seeking the Buddha Way

Were throughout an entire kalpa

To join his palms before me

And praise me in innumerable verses,

Because he had praised the Buddha,

He would gain immeasurable merit.

Yet the merit of praising one who upholds this sutra

Would be greater still.

Throughout eighty kotis of kalpas,

With the most exquisite forms and sounds,

Together with fragrances, flavors, and tangible objects,

One may make offerings to one who upholds this sutra.

Having made such offerings,

If one can hear the Dharma for but a moment,

One should rejoice within oneself, saying:

“Today I have gained a great benefit!”

Medicine King! I now tell you:

Among all the sutras I have taught,

Within all those sutras,

The Lotus Sutra is foremost.

At that time, the Buddha again addressed the great bodhisattva Medicine King: “The scriptures I have taught are immeasurable—thousands, myriads, and kotis—including those I have taught, now teach, and will teach. Yet among them, the Lotus Sutra is the most difficult to believe and the most difficult to understand.

“Medicine King, this sutra is the essential secret treasury of all Buddhas. It must not be distributed or recklessly entrusted to others. It has been guarded by all Buddhas and, from ages past until now, has never been openly proclaimed. Even while the Tathagata is present, this very sutra arouses much hostility and resentment; how much more so after the Buddha’s passing!

“Medicine King, you should know: after the Tathagata’s passing, anyone who can copy, accept and uphold, read and recite, make offerings to, and expound this sutra for others will be covered by the Tathagata’s robe and will also be protected by the present Buddhas of other directions. Such a person possesses the power of great faith, the power of aspiration, and the power of wholesome faculties. You should know that this person dwells together with the Tathagata and is stroked upon the head by the Tathagata’s hand.

“Medicine King! Wherever this sutra is expounded, read, recited, or copied, or wherever a scroll of this sutra is kept, a stupa made of the seven precious substances should be erected, exceedingly tall, broad, and magnificent. It is not necessary to enshrine relics within it.

“Why is this? Because the complete body of the Tathagata is already present therein. This stupa should be offered all kinds of flowers, incense, jeweled necklaces, silken canopies, banners and pennants, music, and hymns. It should be revered, honored, and praised. If anyone sees this stupa and bows before it and makes offerings, you should know that all such people are drawing near to unsurpassed, complete, perfect enlightenment.

“Medicine King! There are many laypeople who practice the bodhisattva path. If they are unable to see, hear, read, recite, copy, accept and uphold, and make offerings to this Lotus Sutra, you should know that they have not yet skillfully cultivated the bodhisattva path. If they are able to hear this scripture, only then have they skillfully cultivated the bodhisattva path. If any sentient being seeking the Buddha Way either sees or hears this Lotus Sutra and, having heard it, believes, understands, accepts, and upholds it, you should know that this person has drawn near to unsurpassed, complete, perfect enlightenment.

“Medicine King! Suppose a thirsty person sought water by digging into a high plateau. As long as he saw dry earth, he would know that water was still far away. He would continue his labor without ceasing until he gradually saw moist earth and then mud. His mind would then be firmly assured that water was certainly near.

“Bodhisattvas are likewise. If they have not yet heard, understood, or been able to cultivate this Lotus Sutra, you should know that they are still far from unsurpassed, complete, perfect enlightenment.

“If they are able to hear, understand, ponder, and cultivate this sutra, you may know with certainty that they have drawn near to unsurpassed, complete, perfect enlightenment.

“Why is this? Because the unsurpassed, complete, perfect enlightenment of bodhisattvas belongs entirely to this sutra. This sutra opens the gate of skillful means and reveals the mark of reality. The treasury of the Lotus Sutra is remote, hidden, subtle, and profound, and no one has been able to reach it. Now the Buddha reveals it in order to teach, transform, and bring bodhisattvas to fulfillment.

“Medicine King! If a bodhisattva hears this Lotus Sutra and is startled, doubtful, and afraid, you should know that this is a bodhisattva who has only recently aroused the aspiration for enlightenment. If a shravaka hears this sutra and is startled, doubtful, and afraid, you should know that this person is one of overweening pride. (7)

“Medicine King! If, after the Tathagata’s passing, a good man or good woman wishes to expound this Lotus Sutra to the fourfold assembly, how should that person expound it? That good man or good woman should enter the Tathagata’s room, put on the Tathagata’s robe, and sit upon the Tathagata’s seat. Only then should that person widely expound this sutra to the fourfold assembly.

“The Tathagata’s room is precisely the mind of great loving-kindness and compassion toward all sentient beings. The Tathagata’s robe is precisely the heart of gentleness and patient forbearance. The Tathagata’s seat is precisely the emptiness of all dharmas. Abiding securely in these, one should then, with an unflagging mind, widely expound this Lotus Sutra for bodhisattvas and the fourfold assembly.

“Medicine King! At that time, though I am in another land, I shall send transformed beings to form an assembly to hear the Dharma from that person. I shall also send transformed bhikshus, bhikshunis, upasakas, and upasikas to hear that person expound the Dharma. These transformed people, on hearing the Dharma, will believe, accept, and follow it without opposition. If the one expounding the Dharma is in a secluded place, I shall immediately send many devas, dragons, ghosts, spirits, gandharvas, asuras, and others to hear that person expound the Dharma. Although I am in another land, I shall constantly enable that Dharma teacher to see my body. If that person forgets any phrases or passages of this sutra, I shall speak them again so that the recitation may be complete.”

At that time, the Blessed One, wishing to proclaim this meaning again, spoke in verse:

Those who wish to cast off indolence

Should listen to this sutra.

This sutra is difficult to hear,

And those who believe and accept it are also rare.

It is like a person thirsting for water,

Who digs into a high plateau;

So long as he sees dry earth,

He knows that water is still far away.

Gradually seeing moist earth and mud,

He knows with certainty that water is near.

Medicine King! You should know

That people such as these,

Who have not heard the Lotus Sutra,

Are very far from the Buddha's wisdom.

If they hear this profound sutra,

They will decisively understand the Dharma of the shravakas.

This is the king of all sutras;

Having heard it, they should carefully reflect upon it.

You should know that such people

Are near the wisdom of the Buddha.

If anyone expounds this sutra,

He should enter the Tathagata's house,

Put on the Tathagata's robe,

And sit upon the Tathagata's seat.

Fearless amid the assembly,

He should expound it widely for others.

Great compassion is the house,

Gentleness and patient endurance are the robe,

And the emptiness of all dharmas is the seat;

Dwelling therein, he should expound it for others.

If, while he expounds this sutra,

Someone reviles him with harsh words,

Or strikes him with knives, staves, tiles, or stones,

He should be mindful of the Buddha and patiently endure it.

In myriads of kotis of lands,

I manifest pure and steadfast bodies,

And throughout immeasurable kotis of kalpas,

I expound the Dharma for sentient beings.

After I have entered nirvana,

If anyone can expound this sutra,

I shall send forth manifested members of the fourfold assembly:

Bhikshus and bhikshunis,

And pure men and women,

To make offerings to the Dharma teacher,

Guide all sentient beings,

And gather them together to hear the Dharma.

If anyone seeks to harm him

With knives, staves, tiles, or stones,

I shall then send manifested beings

To guard and protect him.

If one who expounds the Lotus Sutra

Dwells alone in a secluded place,

In silence, where no human voice is heard,

And reads and recites this scripture,

I shall then manifest for him

My pure and radiant body.

Should he forget any passage or phrase,

I shall speak it so that he may fully master it.

If anyone possesses such virtue,

Whether expounding for the fourfold assembly

Or reading and reciting the sutra in a secluded place,

He shall in every case behold my body.

If anyone dwells in a secluded place,

I shall send devas and dragon kings,

Yakshas, ghosts, spirits, and others

To form an assembly and hear the Dharma.

That person will delight in expounding the Dharma,

Explaining and elucidating it without hindrance.

Because all Buddhas protect and keep him in mind,

He will bring joy to the great assembly.

Whoever draws near to this Dharma teacher

Will swiftly attain the bodhisattva path.

Those who follow and learn from that teacher

Will behold Buddhas as numerous as the sands of the Ganges.

11. The Chapter on the Appearance of the Jeweled Stupa

At that time, before the Buddha there appeared a stupa made of the seven treasures, five hundred yojanas in height and two hundred and fifty yojanas in breadth. It rose from the earth and remained suspended in midair. It was adorned with all manner of precious objects, with five thousand balustrades and ten million chambers. Countless banners and streamers adorned it, jeweled necklaces hung from it, and ten million jeweled bells were suspended upon it. From all four sides issued the fragrance of tamalapatra and sandalwood, pervading the entire land.

All the banners and canopies were fashioned from the seven treasures—gold, silver, lapis lazuli, mother-of-pearl, agate, pearls, and carnelian—and reached as high as the palaces of the Four Heavenly Kings. The devas of the Trayastrimsha Heaven rained down mandarava flowers as offerings to the jeweled stupa.

Other devas, together with dragons, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and others—assemblies numbering thousands, myriads, and kotis—offered all kinds of flowers, incense, jeweled necklaces, banners, canopies, and music to the jeweled stupa, reverently honoring, venerating, and praising it.

Then a mighty voice issued from within the jeweled stupa in praise: “Excellent! Excellent! Shakyamuni, the World-Honored One! With great impartial wisdom, you are able to expound to the great assembly the Sutra of the Lotus Flower of the Wondrous Dharma, the Dharma that teaches and transforms bodhisattvas and is protected and kept in mind by all Buddhas. It is so! Shakyamuni, the World-Honored One! All that the Buddha has spoken is true.”

At that time, the fourfold assembly saw the great jeweled stupa suspended in midair and heard the voice issuing from within it. They all attained the joy of the Dharma and marveled at this unprecedented event. They immediately rose from their seats, reverently joined their palms, and stood to one side.

At that time, there was a great bodhisattva named Great Joy of Preaching. Knowing the doubts in the minds of all the devas, humans, asuras, and others throughout the world, he addressed the Buddha, saying: “World-Honored One! Through what causes and conditions has this stupa risen from the earth, and why has such a voice issued from within it?”

The Buddha then told the Bodhisattva Great Joy of Preaching: “Within this jeweled stupa is the complete body of a Tathagata. In the distant past, immeasurable thousands, myriads, and kotis of countless lands to the east from here, there was a land called Treasure Purity. In that land was a Buddha named Many Treasures.

While that Buddha was cultivating the bodhisattva path, he made a great vow, saying: ‘If I attain Buddhahood, then after I enter nirvana, wherever in any land throughout the ten directions the Lotus Sutra is expounded, my stupa shall rise and appear before the assembly so that I may hear that sutra, bear witness to it, and praise it, saying: “Excellent!”’ After that Buddha attained Buddhahood, when he was about to enter nirvana, he told the bhikshus amid the great assembly of devas and humans: ‘After I enter nirvana, those who wish to make offerings to my complete body should erect a great stupa.’

“Through the power of his vow and spiritual penetrations, wherever in the lands of the ten directions the Lotus Sutra is expounded, that jeweled stupa rises and appears before the assembly, and the Buddha's complete body within the stupa praises it, saying: ‘Excellent! Excellent!’ Great Joy of Preaching! The stupa of Many Treasures Tathagata has now risen from the earth because he heard the Lotus Sutra being expounded, and he has praised it, saying: ‘Excellent! Excellent!’”

Then the Bodhisattva Great Joy of Preaching, through the spiritual power of the Tathagata, addressed the Buddha, saying: “World-Honored One! We wish to behold the body of that Buddha.” The Buddha told the Bodhisattva Mahasattva Great Joy of Preaching: “That Buddha Many Treasures made a profound and solemn vow: ‘Whenever my jeweled stupa appears before the Buddhas because the Lotus Sutra is being heard, if any Buddha wishes to show my body to the fourfold assembly, then all the Buddhas who are emanations of that Buddha and who expound the Dharma in the lands of the ten directions must gather together in one place. Only afterward shall my body appear.’

“Great Joy of Preaching! All the Buddhas who are my emanations and are expounding the Dharma throughout the lands of the ten directions must now gather together.” Great Joy of Preaching addressed the Buddha, saying: “World-Honored One! We also wish to behold all the Buddhas who are emanations of the World-Honored One, so that we may bow to them and make offerings.”

At that time, the Buddha emitted a ray of light from the tuft of white hair between his eyebrows, and there immediately became visible five million kotis of nayutas of lands to the east, as numerous as the sands of the Ganges. In all those lands, the ground was made of crystal, and jeweled trees and jeweled robes served as adornments. Countless thousands, myriads, and kotis of bodhisattvas filled those lands.

Jeweled curtains were hung everywhere, and jeweled nets spread above them. The Buddhas in those lands expounded all the Dharmas with magnificent voices, and immeasurable thousands, myriads, and kotis of bodhisattvas were seen filling those lands and expounding the Dharma for sentient beings. The same was true in the south, west, north, the four intermediate directions, above, and below—wherever the light from the tuft of white hair shone.

Then all the Buddhas of the ten directions told their assemblies of bodhisattvas: “Good men! We must now go to the Saha world, to the place of Shakyamuni Buddha, and also make offerings to the jeweled stupa of Many Treasures Tathagata.”

At that time, the Saha world was immediately transformed and purified. Its ground was made of lapis lazuli, jeweled trees adorned it, and cords of pure gold bordered the eight roads. There were no settlements, villages, towns, cities, seas, rivers, mountains, streams, forests, or thickets. Precious incense was burned, and mandarava flowers were spread throughout the land. Jeweled nets and curtains were stretched overhead, and jeweled bells were suspended from them. Only the assembly gathered at this Dharma meeting remained, while the devas and humans were moved to other lands.

At that time, each of the Buddhas brought a great bodhisattva as an attendant and came to the Saha world. They all arrived beneath the jeweled trees. Each jeweled tree was five hundred yojanas tall, and its branches, leaves, flowers, and fruits were arrayed in magnificent order. Beneath every jeweled tree was a lion throne five yojanas high, adorned with precious treasures.

Thereupon, all the Buddhas sat cross-legged upon these thrones. In this manner, one after another, they filled the entire great trichiliocosm; yet even then, all the emanations of Shakyamuni Buddha from just one direction could not be accommodated.

Then Shakyamuni Buddha, wishing to accommodate all the Buddhas who were his emanations, transformed in each of the eight directions another two million billion nayutas of lands, making them all pure. There were no hells, hungry ghosts, animals, or asuras therein, and he also moved all the devas and humans to other lands.

The Buddha lands thus transformed also had lapis lazuli for their ground and were adorned with jeweled trees five hundred yojanas tall, whose branches, leaves, flowers, and fruits were all beautifully arrayed in order. Beneath every tree was a jeweled lion throne five yojanas high, adorned with all kinds of treasures. In those lands there were no oceans, rivers, or great mountains—Mount Muchilinda, the Iron Encircling Mountains, the Great Iron Encircling Mountains, Mount Sumeru, and so forth. All were joined together into a single Buddha land. Its jeweled ground was level, and canopies woven of intermingled jewels covered it entirely from above. Banners and canopies were suspended, precious incense was burned, and precious celestial flowers were spread everywhere upon the ground.

Because more Buddhas were to come and be seated, Shakyamuni Buddha again transformed in each of the eight directions another two million billion nayutas of lands, making them all pure. There were no hells, hungry ghosts, animals, or asuras therein, and he moved all the devas and humans to other lands. The lands thus transformed also had lapis lazuli for their ground and were adorned with jeweled trees five hundred yojanas tall, whose branches, leaves, flowers, and fruits were arrayed in order. Beneath each tree was a jeweled lion throne five yojanas high, likewise adorned with fine precious substances.

In these lands there were also no oceans, rivers, or mountains—Mount Muchilinda, Great Mount Muchilinda, the Iron Encircling Mountains, the Great Iron Encircling Mountains, Mount Sumeru, and so forth. All were joined together into a single Buddha land. Its jeweled ground was level, and canopies woven of intermingled jewels covered it entirely from above. Banners and canopies were suspended, fine precious incense was burned, and all kinds of precious celestial flowers were spread everywhere upon the ground.

Then, in the east, all the Buddhas who were emanations of Shakyamuni Buddha, from hundreds of thousands of myriads of billions of nayutas of lands as numerous as the sands of the Ganges, each preaching the Dharma, came and assembled in this world. In like manner, one after another, all the Buddhas from lands throughout the ten directions arrived. In every direction, the Tathagatas completely filled four million billion nayutas of lands.

At that time, all the Buddhas were seated upon lion thrones beneath the jeweled trees. Each sent an attendant to inquire after Shakyamuni Buddha, gave the attendant handfuls of precious flowers, and said: “Good man! Go to Mount Gridhrakuta, to the place of Shakyamuni Buddha, and convey my words to the Buddha, saying: ‘Is the Tathagata free from illness and affliction, healthy, at ease, and joyful? Are the assembly of bodhisattvas and the shravakas all peaceful and secure?’ Then scatter these precious flowers over the Buddha as an offering and say: ‘That Buddha also wishes this jeweled stupa to be opened.’” All the Buddhas sent their attendants in the same manner.

Then Shakyamuni Buddha saw that all the Buddhas who were his emanations had arrived and were seated upon lion thrones, and he heard that all the Buddhas likewise wished the jeweled stupa to be opened. The Buddha immediately rose from his seat and remained suspended in empty space. All the members of the fourfold assembly also rose, joined their palms, and gazed single-mindedly at the Buddha.

Thereupon, Shakyamuni Buddha used a finger of his right hand to open the door of the seven-jeweled stupa. A great sound issued forth, like the sound of a bolt being withdrawn and the gate of a great city being opened. Immediately, everyone in the assembly saw Many Treasures Tathagata seated upon a lion throne within the jeweled stupa, his entire body intact and undecayed, as though absorbed in meditative concentration. They also heard that Buddha say: “Excellent! Excellent! Shakyamuni Buddha expounds the Lotus Sutra of the Wonderful Dharma with great delight. I have come to this world in order to hear this sutra.”

Then the fourfold assembly, seeing the Buddha who had entered nirvana immeasurable thousands of myriads of billions of kalpas ago speak these words, praised it as an unprecedented event. They all scattered precious celestial flowers over Many Treasures Buddha and Shakyamuni Buddha. At that time, Many Treasures Buddha, within the jeweled stupa, offered half of his seat to Shakyamuni Buddha and said: “Shakyamuni, you may come and sit upon this seat.” Shakyamuni Buddha immediately entered the jeweled stupa and sat cross-legged upon half of that seat.

Then the great assembly saw the two Tathagatas seated cross-legged upon the lion throne within the seven-jeweled stupa, and they all thought: “The Buddhas are seated high up and far away. We beseech the Tathagata, through the power of his transcendent faculties, to enable all of us to remain in empty space.”

Shakyamuni Buddha immediately used the power of his transcendent faculties to raise the entire great assembly into empty space. Then, in a great voice, he proclaimed everywhere: “Who can broadly expound the Lotus Sutra of the Wonderful Dharma in this Saha world? Now is precisely the time. Before long, the Tathagata will enter nirvana. The Buddha wishes to entrust this Lotus Sutra to someone.”

At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:

The holy sovereign, the World-Honored One,

Though long since entered nirvana,

Within this jeweled stupa

Has still come for the sake of the Dharma.

How then could all of you

Not strive diligently for the Dharma?

Many Treasures Buddha entered nirvana

An immeasurable number of kalpas ago,

Yet he comes from place to place to hear the Dharma,

Because it is so difficult to encounter.

That Buddha made this original vow:

“After I have entered nirvana,

Wherever my stupa may go,

It shall always be for the sake of hearing the Lotus Sutra.”

And the immeasurable Buddhas,

Numerous as the sands of the Ganges,

Who are emanations of my body,

Wishing to come and hear the Dharma

And also to behold

Many Treasures Buddha, who entered nirvana,

Have therefore all left their splendid lands,

Together with their assemblies of disciples,

Devas, humans, dragons, spirits, and all the rest,

As well as their offerings,

And have come to this world

So that the Dharma may long abide.

To provide seats for all the Buddhas,

Through the power of great transcendent faculties,

I moved immeasurable devas and humans

And purified all the lands.

Each of the Buddhas

Has come beneath a jeweled tree,

Like a lotus flower adorning

A clear jeweled pond.

Beneath each jeweled tree

There is a jeweled lion throne, (8)

Upon which a Buddha sits cross-legged,

Radiant and exceedingly splendid,

Like a great blazing torch

Lit amid the darkness of night.

From the bodies of the Buddhas wafts a subtle fragrance,

Pervading the lands of the ten directions.

Sentient beings touched by this fragrance

Rejoice beyond measure,

As when a mighty wind

Sways the branches of small trees.

Through this skillful means,

I cause the Dharma long to abide.

I say to the great assembly:

“After I have entered nirvana,

Who can protect and uphold,

Read, and expound this sutra?

Now, in the presence of the Buddhas,

Let that person make a vow.”

Behold that Many Treasures Buddha:

Though he entered nirvana long ago,

Because of his vast original vow,

He still utters a mighty voice.

Many Treasures Tathagata,

Together with this body of mine

And all the assembled emanation Buddhas—

You should understand this intent.

All you children of the Buddha,

Who among you can protect the Dharma?

Now make a great vow

To cause the Dharma long to abide in the world.

Whoever can protect and uphold

This Lotus Sutra of the Wonderful Dharma

Will thereby have made offerings

To both Shakyamuni and Many Treasures.

This Many Treasures Buddha,

Within the great jeweled stupa,

Always journeys throughout the ten directions

For the sake of hearing this sutra.

One will also have made offerings

To all the assembled emanation Buddhas,

Who magnificently adorn and illuminate

The immeasurable worlds.

Whoever expounds this sutra

Will thereby have seen me,

Many Treasures Tathagata,

And all the emanation Buddhas.

These good men

All should carefully consider:

This is a very difficult matter;

You must make a great and far-reaching vow.

As for all the other scriptures,

Numerous as the sands of the Ganges,

Even if one expounded all those sutras,

That still would not be considered difficult.

Or if one took Mount Sumeru

And cast it into another quarter,

Across countless Buddha lands,

That still would not be considered difficult.

If someone, with a single toe,

Moved the great trichiliocosm

And hurled it far into another land,

That still would not be considered difficult.

Or if, standing at the Summit of Existence,

One expounded immeasurable other sutras

In order to instruct people,

That still would not be considered difficult.

But if, after the Buddha’s passing,

Someone in an evil age

Can expound this sutra,

That indeed will be very difficult.

Suppose again there were someone

Who grasped empty space in his hand

And wandered everywhere carrying it;

That still would not be considered difficult.

After my nirvana,

If someone personally copies and upholds it (9),

Or causes another to copy and uphold it,

That indeed will be very difficult.

Or if one placed the entire earth

Upon a toenail

And flew up to the Brahma Heaven,

That still would not be considered difficult.

After the Buddha’s nirvana,

If someone in an evil age

Reads this Dharma sutra even briefly,

That indeed will be difficult.

Suppose one encountered the Conflagration Kalpa (10),

And, carrying a load of dry grass,

Entered the fire without being burned;

That still would not be considered difficult.

After my nirvana,

If someone upholds this sutra

And expounds it to even one person,

That indeed will be difficult.

Or if someone upholds the eighty-four thousand

Treasuries of the Dharma,

Complete with the twelve divisions of scripture,

And expounds them to others,

Causing all who hear the Dharma

To attain the six supernatural powers;

Even if one could do this,

That still would not be considered difficult.

After my nirvana,

To hear and receive this scripture

And inquire into its meaning and purport—

That indeed will be difficult.

Or if someone expounded the Dharma

And caused thousands, myriads, and millions,

Even immeasurable and countless

Ganges-sands of sentient beings

To attain arhatship,

Complete with the six supernatural powers;

Even with such benefit,

That still would not be difficult.

After my nirvana,

If someone can reverently uphold

Scriptures such as this,

That indeed will be very difficult.

For the sake of protecting the Buddha Way,

Throughout immeasurable lands,

From ages past until now,

I have widely expounded many sutras;

Yet among all those sutras,

This sutra is foremost.

If someone can uphold it,

That person thereby upholds the Buddha’s body.

All you good men,

After my nirvana,

Who among you can receive and uphold,

Read and recite this sutra?

Now, before the Buddha,

You should each proclaim your vow.

This Dharma sutra is difficult to uphold;

If someone upholds it even briefly,

I shall greatly rejoice,

And so too will all the Buddhas.

Whoever can do this

Will always be praised by all the Buddhas.

Such a person is exceedingly courageous;

Such a person is exceedingly diligent;

Such a person is called an upholder of the precepts,

A practitioner of the dhuta practices (11),

And will certainly swiftly attain

The fruit of the unsurpassed Buddha Way.

One who, in a future age,

Can read and uphold this Dharma sutra

Is a true child of the Buddha,

Dwelling on the stage of pure goodness.

After the Buddha’s nirvana,

One who can understand this meaning

Will be the clear-seeing eye

Of gods and humans in the world.

In an age of terror,

One who can expound it even for a moment

Should receive offerings

From all gods and humans.

12. The Chapter on Devadatta

At that time, the Buddha addressed the bodhisattvas, the gods, humans, and the fourfold assembly: “Throughout immeasurable kalpas in the past, I sought the Lotus Sutra of the Wondrous Dharma without ever becoming indolent or weary. For many kalpas, I was often a king who made a vow to seek the unsurpassed Way to bodhi, and my mind never regressed. Wishing to perfect the six paramitas, I diligently practiced generosity without any stinginess, giving away elephants, horses, the seven treasures, countries, cities, wives, children, servants, companions, and even my head, eyes, marrow, brain, body, flesh, hands, and feet, never begrudging my own body or life.

“At that time, the people in the world enjoyed immeasurable longevity. Because the king cherished the Dharma, he relinquished his throne and entrusted the government of the realm to the crown prince. He beat the drum and issued a proclamation seeking the Dharma throughout the four quarters: ‘Whoever can expound the Mahayana Dharma to me, I will provide for and serve throughout my life.’

“Then a seer came and said to the king: ‘I possess a Mahayana teaching called the Lotus Sutra of the Wondrous Dharma. If the Great King will not disobey me, I shall expound it for him.’

“When the king heard the seer’s words, he rejoiced greatly and was filled with delight. He immediately followed the seer and provided whatever he needed: gathering fruit, drawing water, collecting firewood, preparing food, and even making his own body into a bed and seat, never knowing weariness in body or mind. At that time, he attended and served the seer for one thousand years. Because he valued the Dharma, he diligently provided for and served the seer, allowing him to lack nothing.”

At that time, the Blessed One, wishing to restate this meaning, spoke in verse:

I recall a kalpa in the past

When, seeking the Mahayana Dharma,

Although I was a king,

I did not crave the pleasures of the five desires.

I rang a bell and proclaimed throughout the four quarters:

“Whoever possesses the Mahayana Dharma,

If he will explain and expound it to me,

I shall offer my body as his servant.”

Then there was a seer named Long Life,

Who came and said to the Great King:

“I possess a subtle and wondrous Dharma,

Rarely encountered in the world.

If you are able to cultivate and practice it,

I shall expound it for you.”

When the king heard the seer’s words,

Great joy arose in his heart.

He immediately followed the seer

And provided all that he needed,

Gathering firewood, vegetables, and fruit,

And respectfully presenting them as instructed.

Because his heart delighted in the Mahayana Dharma,

He was never indolent or weary in body or mind.

For the sake of all sentient beings,

He diligently sought the great and wondrous Dharma,

Not for the sake of his own body,

Nor for the pleasures of the five desires.

Therefore, although he was a great king,

He diligently sought and attained this Dharma,

And thereby accomplished Buddhahood;

Even now I expound it to you.

The Buddha told the bhiksus: “The king at that time was none other than I myself, and the seer was none other than Devadatta. Because the good spiritual friend Devadatta enabled me to perfect the six paramitas, loving-kindness, compassion, sympathetic joy, and equanimity; the thirty-two excellent marks, the eighty minor characteristics, a body of purple-gold hue, the ten powers of wisdom, the four fearlessnesses, the four means of embracing beings, the eighteen distinctive qualities, supernatural powers, and the power of the Way; and to attain perfect and complete awakening and extensively liberate sentient beings—all these merits were brought about through the good spiritual friend Devadatta.”

The Buddha addressed the fourfold assembly: “After immeasurable kalpas have passed, Devadatta will attain Buddhahood with the title Heavenly King Tathagata, Worthy of Offerings, Perfectly and Fully Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Blessed One. His land will be called Heavenly Way. The Buddha Heavenly King will abide in the world for twenty intermediate kalpas and extensively expound the wondrous Dharma for sentient beings.

Sentient beings numerous as the sands of the Ganges will attain arhatship; immeasurable sentient beings will arouse the resolve for pratyekabuddhahood; and sentient beings numerous as the sands of the Ganges will arouse the aspiration for the unsurpassed Way, attain the acceptance of the non-arising of dharmas, and reach the stage of non-retrogression.

“After the Buddha Heavenly King enters nirvana, the true Dharma will remain in the world for twenty intermediate kalpas. A stupa of the seven treasures, sixty yojanas in height, will be erected for the relics of his entire body. Gods and humans will all bring beautiful flowers, powdered incense, paste incense, burning incense, garments, jeweled necklaces, banners, canopies of precious substances, music, and songs of praise, and will bow to and make offerings to that beautiful stupa of the seven treasures. Immeasurable sentient beings will attain arhatship; immeasurable sentient beings will awaken to pratyekabuddhahood; and inconceivably many sentient beings will arouse the aspiration for bodhi and reach the stage of non-retrogression.”

The Buddha told the bhiksus: “In a future age, if any good man or good woman, upon hearing the Devadatta Chapter of the Lotus Sutra of the Wondrous Dharma, gives rise to a pure heart of reverence and faith, without doubt or confusion, that person will not fall into hell, the realm of hungry ghosts, or the realm of animals, but will be born in the presence of the Buddhas of the ten directions. Wherever that person is born, that person will always hear this sutra. If born among humans or gods, that person will enjoy supremely wondrous pleasures; and if born in the presence of a Buddha, that person will be born by transformation from a lotus flower.”

At that time, from the region below, a bodhisattva named Accumulated Wisdom, who attended the Tathagata Many Treasures, addressed the Buddha Many Treasures, saying that they should return to their original land. Buddha Shakyamuni said to Accumulated Wisdom: “Good man! Wait a moment. In this realm there is a bodhisattva named Manjushri. You may meet with him and discuss the wondrous Dharma together, and then return to your original land.”

At that time, Manjushri sat upon a thousand-petaled lotus as large as a chariot wheel. The bodhisattvas accompanying him also sat upon jeweled lotus flowers. From the palace of the dragon king Sagara in the great ocean, they naturally sprang forth and remained suspended in empty space. Arriving at Vulture Peak, they descended from their lotus flowers, approached the Buddha, and paid homage. They then went to Accumulated Wisdom, exchanged greetings with him, and sat to one side.

Bodhisattva Accumulated Wisdom asked Manjushri: “How many beings did you teach and liberate in the dragon palace?”

Manjushri replied: “Their number is immeasurable and cannot be calculated. It cannot be expressed in words or fathomed by the mind. Wait but a moment, and you shall see for yourself.”

Before Manjushri had finished speaking, countless bodhisattvas seated upon jeweled lotus flowers sprang forth from the ocean, arrived at Vulture Peak, and remained suspended in empty space. All these bodhisattvas had been taught and liberated by Manjushri. They had perfected the bodhisattva practices and were together discussing the six paramitas. Those who had formerly been shravakas were speaking of the shravaka practice while suspended in empty space, but now they all cultivated the Mahayana doctrine of emptiness.

Manjushri said to Accumulated Wisdom: “Such was the work of teaching and transforming that I performed in the ocean.”

At that time, Bodhisattva Accumulated Wisdom spoke these verses in praise:

Great in wisdom, mighty in virtue,

You have taught and liberated immeasurable beings.

Now in this great assembly,

I and all others have beheld them.

You expound the meaning of the true aspect,

And reveal the Dharma of the One Vehicle,

Widely liberating all sentient beings

And enabling them swiftly to attain bodhi.

6. Manjushri said: “While in the ocean, I constantly proclaimed only the Sutra of the Lotus Flower of the Wondrous Dharma.”

Accumulated Wisdom asked Manjushri: “This sutra is exceedingly profound and wondrous, a treasure among sutras and extremely rare in the world. Is there any sentient being who, by diligently and vigorously cultivating this sutra, can swiftly attain Buddhahood?”

Manjushri replied: “There is a daughter of the dragon king Sagara who is only eight years old. Her faculties are keen, and she possesses wisdom. She skillfully understands the faculties, dispositions, actions, and karma of sentient beings.

She has attained dharani and is able to receive and uphold all the exceedingly profound and secret Dharma treasuries taught by the Buddhas. She has entered deeply into meditative concentration and thoroughly comprehends all dharmas. In the space of a single kshana, she brought forth the aspiration for bodhi and attained the stage of non-retrogression.

Her eloquence is unobstructed, and she regards sentient beings with compassion as though they were her own infant children. Her merits and virtues are complete. The wondrous and expansive Dharma that she conceives in her mind and expresses with her mouth is marked by compassion, benevolence, humility, and gentleness.

She is capable of attaining bodhi.”

Bodhisattva Accumulated Wisdom said: “I have seen the Tathagata Shakyamuni, throughout immeasurable kalpas, perform difficult and painful practices and accumulate abundant merit and virtue in quest of the path to bodhi, never once ceasing. As I observe the trichiliocosm, there is not even a place as small as a mustard seed where the Bodhisattva did not relinquish his body and life for the benefit of sentient beings. Only afterward did he attain the path of bodhi. I cannot believe that this dragon girl could attain perfect awakening in the space of a moment.”

Before this discussion had ended, the daughter of the dragon king suddenly appeared before them. She bowed with her head at the Buddha’s feet, then stood to one side and spoke these verses in praise:

He thoroughly comprehends the marks of transgression and merit,

And universally illuminates the ten directions.

His pure and wondrous Dharma body

Is endowed with the thirty-two marks;

With the eighty excellent characteristics

His Dharma body is adorned.

Gods and humans all revere him,

Dragons and spirits all pay him homage.

Among all kinds of sentient beings,

There are none who do not honor and serve him.

Moreover, that I shall attain bodhi

Can be known only by a Buddha.

I shall proclaim the Mahayana Dharma

And liberate sentient beings from suffering.

7. At that time, Shariputra said to the dragon girl: “You say that before long you will attain the unsurpassed path, but this is difficult to believe. Why? A woman’s body is defiled and is not a vessel for the Dharma. How could you attain unsurpassed perfect awakening? The path to Buddhahood is vast and distant. Only after passing through immeasurable kalpas, laboriously accumulating meritorious practices, and fully cultivating all the paramitas can one attain it. Moreover, a woman’s body has five hindrances: first, she cannot become King Brahma; second, she cannot become Shakra; third, she cannot become a Mara king; fourth, she cannot become a wheel-turning sage king; and fifth, she cannot become a Buddha. How, then, could a woman swiftly attain Buddhahood?”

At that time, the dragon girl possessed a precious jewel equal in value to the trichiliocosm, which she presented to the Buddha. The Buddha immediately accepted it. The dragon girl said to Bodhisattva Accumulated Wisdom and the Venerable Shariputra: “I offered this precious jewel, and the World-Honored One accepted it. Was that done swiftly?”

They replied: “Very swiftly.”

The dragon girl said: “By your spiritual powers, watch me attain Buddhahood even more swiftly than that.”

At that very moment, the entire assembly saw the dragon girl suddenly transform into a man, perfect the bodhisattva practices, and immediately travel to the Stainless Realm in the south. There, seated upon a jeweled lotus throne, he attained complete and perfect awakening. Endowed with the thirty-two marks and the eighty excellent characteristics, he universally proclaimed the wondrous Dharma for all sentient beings throughout the ten directions.

At that time, in the Saha world, bodhisattvas, shravakas, gods, dragons, the eight classes of beings, humans, and nonhumans all saw from afar that the dragon girl had attained Buddhahood and was universally teaching the Dharma to the humans and gods in that assembly. Their hearts filled with joy, they all paid homage from afar. Upon hearing the Dharma and awakening to it, immeasurable sentient beings attained the stage of non-retrogression, and immeasurable sentient beings received predictions of their future Buddhahood. The Stainless Realm trembled in six ways. In the Saha world, three thousand sentient beings brought forth the aspiration for bodhi and received predictions of Buddhahood.

Bodhisattva Accumulated Wisdom, Shariputra, and everyone in the assembly silently believed and accepted this.

13. Chapter “Encouragement to Uphold the Sutra”

1. At that time, the great Bodhisattva Medicine King and Bodhisattva Mahasattva Great Eloquence, together with their retinue of twenty thousand bodhisattvas, all made this vow before the Buddha: “We beseech the World-Honored One not to be concerned. After the Buddha’s nirvana, we shall reverently uphold, read, recite, and proclaim this sutra.

In the evil age to come, sentient beings will possess ever fewer roots of goodness. Many will be overbearingly arrogant, greedy for gain, support, and offerings. Their unwholesome roots will increase, and they will stray far from the path of liberation.

Although they will be difficult to teach and transform, we shall summon the power of great patience to read and recite this sutra, receive and uphold it, explain and proclaim it, and copy it. We shall make various offerings to it, even at the cost of our bodies and lives.”

2. At that time, five hundred arhats in the assembly who had received predictions of Buddhahood all addressed the Buddha, saying: “World-Honored One! We also vow to proclaim this sutra widely in other lands.”

There were also eight thousand persons, both those still in training and those beyond training, who had received predictions of Buddhahood. They all rose from their seats, placed their palms together toward the Buddha, and made this vow: “World-Honored One! We too shall proclaim this sutra widely in other lands. Why? Because the people in the Saha world are beset by many evils. They harbor overbearing arrogance, possess shallow and meager merit and virtue, are angry and resentful, crooked and deceitful, and their minds are not truthful.”

3. At that time, the Buddha’s maternal aunt, the bhikshuni Mahaprajapati Gautami, together with six thousand bhikshunis, both those still in training and those beyond training, all rose from their seats, placed their palms together, and gazed reverently at the Buddha’s countenance without looking away even for a moment.

The World-Honored One then said to Gautami: “Why do you gaze at the Tathagata with a sorrowful expression? Is it because you think that I have not mentioned your name and bestowed upon you a prediction of unsurpassed, complete, and perfect awakening?”

Gautami! Previously, I spoke generally, saying that all the shravakas had received predictions. Now, if you wish to know your prediction: in future lives, you shall become a great Dharma master in the Dharma assemblies of sixty-eight thousand kotis of Buddhas; and the six thousand bhikshunis, both those in training and those beyond training, shall all become Dharma masters. Gradually perfecting the bodhisattva path in this way, you shall attain Buddhahood with the name Tathagata Joyfully Beheld by All Living Beings, Worthy of Offerings, Perfectly and Universally Enlightened, Perfect in Wisdom and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One.

Gautami! That Buddha Joyfully Beheld by All Living Beings shall successively bestow predictions upon six thousand bodhisattvas that they will attain unsurpassed, complete, perfect enlightenment.

At that time, Yashodhara, the mother of Rahula and a bhikshuni, thought: “When the World-Honored One bestowed predictions in the assembly, he alone did not mention my name.”

The Buddha told Yashodhara: “In future lives, within the Dharma assemblies of hundreds of thousands of myriads of kotis of Buddhas, you shall cultivate the bodhisattva practices and become a great Dharma master. Gradually perfecting the Buddha path, in the land called Wholesome Realm you shall attain Buddhahood with the name Tathagata Endowed with the Marks of Ten Million Lights, Worthy of Offerings, Perfectly and Universally Enlightened, Perfect in Wisdom and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One. The lifespan of that Buddha shall be immeasurable and incalculable kalpas.”

At that time, the bhikshunis Mahaprajapati Gautami and Yashodhara, together with all their retinues, rejoiced exceedingly, having attained what they had never experienced before. Thereupon, before the Buddha, they spoke this verse:

World-Honored One, Guiding Teacher,

You bring peace and security to devas and humans.

Having heard our predictions,

Our hearts are filled with peace and joy.

After speaking this verse, the bhikshunis addressed the Buddha, saying: “We, too, are able to proclaim this sutra widely in the lands of other directions.”

4. At that time, the World-Honored One looked upon eighty myriads of kotis of nayutas of great bodhisattvas. All these bodhisattvas were irreversible; they turned the irreversible Dharma wheel and had attained dharanis of all teachings. They then rose from their seats, approached the Buddha, single-mindedly joined their palms, and thought: “If the World-Honored One commands us to proclaim this sutra, we shall widely proclaim this Dharma in accordance with the Buddha’s instruction.”

They further thought: “The Buddha now remains silent and gives us no command. What should we do?”

At that time, out of reverence and obedience to the Buddha’s intention, and wishing to fulfill their own original vows, the bodhisattvas spoke loudly before the Buddha and made this pledge: “World-Honored One, after the Tathagata enters nirvana, we shall travel throughout the worlds of the ten directions, going everywhere to enable living beings to transcribe this sutra, receive and uphold it, read and recite it, explain its meaning and principles, recollect it correctly, and practice in accordance with the Dharma. All this shall be accomplished through the Buddha’s awe-inspiring spiritual power. We humbly beseech the World-Honored One, though dwelling far away in another direction, to watch over and protect us.”

Thereupon, all the bodhisattvas spoke in unison, saying in verse:

5. We humbly beseech the Buddha not to be concerned.

After the Buddha enters nirvana,

In the dreadful evil age,

We shall proclaim this sutra widely.

There will be ignorant people

Who revile us with abusive words

And attack us with knives and staves;

We shall endure all these things.

Bhikshus in the evil age,

Possessed of distorted wisdom and deceitful hearts,

Will claim to have attained what they have not attained,

Their minds overflowing with arrogance.

Some, wearing patched robes,

Will dwell quietly in secluded places,

Claiming that they practice the true path,

While holding those among humankind in contempt.

Greedy for fame and profit,

They will preach the Dharma to laypeople

And be revered by the world

As arhats possessing the six superknowledges.

These people, harboring evil in their hearts,

Always thinking of worldly affairs,

Will falsely call themselves “aranyaka practitioners”

And delight in proclaiming our faults,

Speaking in this manner:

“These bhikshus,

Because they crave offerings and profit,

Preach doctrines of non-Buddhist paths.

They themselves composed this scripture

To deceive and delude people in the world;

Seeking fame and reputation,

They expound this sutra.”

Always amid the great assembly,

Seeking to destroy us,

They will approach kings and high ministers,

Brahmins and householders,

And other assemblies of bhikshus,

Slandering and speaking ill of us,

Saying, “These are people of wrong views

Who preach doctrines of non-Buddhist paths.”

Because we revere the Buddha,

We shall endure all these evils.

When they scornfully address us, saying,

“You are all Buddhas,”

We shall patiently endure

Even such contemptuous words.

In the evil age of the turbid kalpa,

There will be many terrifying things.

Evil spirits will enter their bodies,

Causing them to revile, insult, and humiliate us.

Because we reverently trust the Buddha,

We shall don the armor of patience.

In order to proclaim this sutra,

We shall endure all hardships.

We do not cherish our bodies or lives;

We cherish only the unsurpassed path.

In the age to come,

We shall safeguard and uphold the Buddha’s charge.

The World-Honored One himself should know:

The bhikshus of the evil and turbid age,

Not understanding the Buddha’s skillful means

Or that he teaches the Dharma according to what is appropriate,

Will scowl and speak harsh words.

Again and again we shall be driven away,

Expelled far from monasteries and stupas.

All such evils as these,

Remembering the Buddha’s charge,

We shall endure.

In cities, towns, and villages,

Wherever there are those who seek the Dharma,

We shall go to those places

And proclaim the Dharma entrusted by the Buddha.

We are the Buddha’s emissaries;

Amid the assembly, we shall have no fear.

We shall skillfully proclaim the Dharma.

May the Buddha dwell at ease.

Before the World-Honored One

And the Buddhas gathered from the ten directions,

We make this pledge.

The Buddha himself knows our hearts.

THE SUTRA OF THE LOTUS OF THE WONDERFUL DHARMA

Volume Four

EXPLANATORY NOTES:

(1) 1. Bhikshu; 2. Bhikshuni; 3. Upasaka and upasika.

(2) To comprehend the wondrous Dharma, with a joyful heart and an easeful body, is called “the nourishment of Dharma joy.”

To abide in meditative concentration, with a peaceful mind and a healthy body, is called “the nourishment of meditative bliss.”

(3)

1. Unobstructed Dharma (possessing wisdom that enables one to explain the Dharma thoroughly)

2. Unobstructed Expression (speech and language that are complete and unhindered)

3. Unobstructed Meaning (thorough comprehension of meanings and ideas)

4. Unobstructed Delight in Teaching (always delighting in teaching the Dharma).

(4)

1. Liberation through inwardly possessing the perception of form and outwardly contemplating forms

2. Liberation through inwardly being without the perception of form and outwardly contemplating forms

3. Liberation through personally realizing pure complete emancipation

4. Liberation of the sphere of infinite space

5. Liberation of the sphere of infinite consciousness

6. Liberation of the sphere of nothingness

7. Liberation of the sphere of neither perception nor non-perception

8. Liberation through the cessation of feeling and perception.

(5) Greed, hatred, and delusion.

(6) After the Buddha enters nirvana, the initial period in which the teaching, practitioners, attainment of the fruits, and so forth remain as they were when the Buddha was still in the world is called the “Age of the True Dharma.” As practitioners and those attaining the fruits gradually cease to be as they were before, that period is called the “Age of the Semblance Dharma” (similarity).

(7) Having attained little, one mistakenly believes one has attained much; having realized a lower stage, one mistakenly believes one has realized a higher stage.

(8) The lion is king of the beasts and, among animals, is sovereign and fearless. The lion throne takes its meaning precisely from this sovereignty and fearlessness.

(9) To transcribe, receive, and uphold.

(10) One great kalpa comprises four intermediate kalpas:

1. The intermediate kalpa of formation.

2. The intermediate kalpa of abiding.

3. The intermediate kalpa of destruction.

4. The intermediate kalpa of emptiness.

Formation is the process through which the world is constituted and comes into being. Abiding is the period during which the world remains intact and sentient existence is fully established, as it is at present. Destruction is disintegration: the world disintegrates through three causes: A. Fire; B. Water; C. Wind. Here, the kalpa of conflagration is precisely the period in which fire burns and dissolves the world. When it has entirely dissolved, there is EMPTINESS.

(11) A Sanskrit term meaning to shake off and cleanse away dust and defilements (dhuta). There are twelve practices:

1. Wearing robes made from discarded cloth.

2. Possessing only three robes, with no extras.

3. Always obtaining food through alms-rounds.

4. Eating only one main meal each day.

5. Sitting down to eat only once each day.

6. Eating in measured moderation.

7. Dwelling in secluded places.

8. Sitting in charnel grounds.

9. Sitting beneath trees.

10. Sitting in open places.

11. Sitting wherever appropriate.

12. Always sitting and never lying down.