妙法蓮華經

Volume V

14. Chapter on Peaceful Practices

1.—At that time, Mañjuśrī, the Great Bodhisattva, addressed the Buddha, saying: “World-Honored One! These bodhisattvas are exceedingly rare. Out of reverence for and obedience to the Buddha, they have made this great vow: in the evil age to come, they will protect, uphold, read, and expound this Lotus Sutra of the Wonderful Dharma. World-Honored One! How will these great bodhisattvas be able to expound this sutra in the evil age to come?” The Buddha told Mañjuśrī: “If a bodhisattva wishes to expound this sutra in the evil age to come, that bodhisattva must abide in four dharmas:

2.—First, by abiding in the bodhisattva’s ‘sphere of practice’ and ‘sphere of association,’ one can expound this sutra for sentient beings. Mañjuśrī! What is called the ‘sphere of practice’ of a great bodhisattva?

If a great bodhisattva abides in patient endurance, is gentle, agreeable, and skillfully compliant, is neither impetuous nor fearful, and furthermore contemplates all dharmas without discrimination, in accordance with their true nature (1), neither grasping at nor discriminating among them—this is called the bodhisattva’s ‘sphere of practice.’ What is called the great bodhisattva’s ‘sphere of association’? The great bodhisattva does not associate closely with kings, princes, great ministers, or high officials; does not associate closely with non-Buddhist brahmacārins, Nirgranthas (2), and others; does not associate closely with writers of secular literature and poetry, authors of non-Buddhist texts, or adherents of the Lokāyata and Anti-Lokāyata schools (3);

and does not associate closely with those engaged in dangerous sports, who strike and fight one another, or with naṭas (4) and others who stage spectacles of magical transformation.

Nor does the bodhisattva associate closely with butchers, or with those who raise pigs, sheep, chickens, or dogs; with hunters, fishers, or those who live by evil occupations. Should such people sometimes come to the bodhisattva, the bodhisattva expounds the Dharma for them without seeking anything in return.

Nor does the bodhisattva associate closely with bhikshus, bhikshunis, upāsakas, or upāsikās who seek the attainment of śrāvakas; neither in a room, in a place for walking meditation, nor in a lecture hall does the bodhisattva dwell together with them. Should such people sometimes come, the bodhisattva expounds the Dharma according to their capacities, without seeking anything in return.

Mañjuśrī! Furthermore, when expounding the Dharma to a woman, a great bodhisattva should not regard her physical form in a way that could give rise to thoughts of sensual defilement, nor should the bodhisattva delight in looking at women. When entering another person’s home, the bodhisattva should not converse privately with young girls, maidens, widows, and so forth, nor should the bodhisattva become closely familiar with any of the five kinds of impotent persons (5).

The bodhisattva should not enter another person’s home alone. If some circumstance requires entering alone, the bodhisattva should single-mindedly be mindful of the Buddha. When expounding the Dharma to women, the bodhisattva should not smile with teeth exposed or bare the side or chest.

Even for the sake of the Dharma, the bodhisattva should not become intimate with them, much less for any other purpose. The bodhisattva should not delight in keeping young śrāmaṇeras or children as disciples, nor delight in sharing the same teacher with them. The bodhisattva should always delight in sitting in meditation in a secluded place and cultivating and gathering in the mind.

Mañjuśrī! This is called the first ‘sphere of association.’

3.—Furthermore, the great bodhisattva contemplates ‘the emptiness of all dharmas as their true characteristic’: they are not inverted, do not move, do not retreat, and do not turn; they are like empty space and possess no intrinsic nature. All paths of speech concerning them cease. They are neither born nor produced nor arisen; they have neither name nor characteristic.

In truth they have no existence; they are immeasurable, boundless, unobstructed, and unhindered. They exist only through causes and conditions and arise from inversion; therefore, they are spoken of. Always delighting in contemplating the characteristics of dharmas in this way is called the great bodhisattva’s second ‘sphere of association.’ At that time, wishing to restate this meaning, the World-Honored One spoke these verses:

4.—If there is a bodhisattva

Who, in the evil age to come,

With a heart entirely without fear,

Wishes to expound this Dharma Sutra,

That bodhisattva should abide in the ‘sphere of practice’

And abide in the ‘sphere of association.’

Always remaining far from kings

And from the sons of kings,

Great ministers and high officials,

Those engaged in dangerous sports,

Together with the caṇḍālas (6),

And non-Buddhist brahmacārins;

Nor should the bodhisattva delight in associating closely

With those of overweening pride,

Or scholars who cling covetously

To the sutras, vinaya, and treatises of the Lesser Vehicle;

With bhikshus who violate the precepts

Yet are arhats in name only;

Or with those bhikshunis

Who delight in amusement and laughter;

Or with upāsikās

Who are deeply attached to the five desires

And seek nirvana in the present life—

The bodhisattva should not associate closely with any of them.

If people of these kinds

Come with wholesome minds

To the bodhisattva’s dwelling

In order to hear the Buddha Way,

The bodhisattva should then,

With a heart entirely without fear

And without any thought of seeking gain,

Expound the Dharma for them.

Widows and maidens,

And all impotent persons—

The bodhisattva should not associate closely with them

Or become intimate with them.

Nor should the bodhisattva associate closely

With butchers who slaughter and carve,

Hunters and fishers,

Those who kill for profit,

Those who sell meat for a livelihood,

Or those who traffic in the beauty of women.

The bodhisattva should not associate closely

With any such people.

Those who engage in brutal sports,

In dangerous striking and fighting,

And all prostitutes—

The bodhisattva should never associate closely with them.

The bodhisattva should not, alone in a secluded place,

Expound the Dharma to a woman.

When expounding the Dharma,

The bodhisattva must not jest or laugh.

When entering a village to seek alms,

The bodhisattva should take a bhikshu along.

If no bhikshu is present,

The bodhisattva should single-mindedly be mindful of the Buddha.

These are what are called

The ‘sphere of practice’ and the ‘sphere of association.’

By means of these two spheres,

One can expound in peace and ease.

Furthermore, one does not rely upon

Dharmas that are superior, middling, or inferior;

Conditioned or unconditioned;

Real or unreal.

Nor does one discriminate,

Saying, ‘This is male,’ ‘This is female,’ and so forth.

One does not apprehend any dharmas,

Neither knowing nor perceiving them.

This is what is called

The bodhisattva’s ‘sphere of practice.’

All dharmas

Are empty and have no existence.

They have no permanence whatsoever,

And neither arise nor cease.

This is called the ‘sphere of association,’

Upon which the wise always rely.

Do not invertedly discriminate,

Saying that dharmas exist or do not exist,

That they are real or unreal,

That they arise or do not arise.

Dwelling peacefully in a secluded place,

Cultivate and gather in your own mind.

Abide firmly and unwaveringly,

Like Mount Sumeru.

Contemplate all dharmas:

None of them truly exists.

They are like the expanse of empty space,

Without anything firm or solid.

They are neither born nor produced,

Neither moving nor retreating,

And eternally abide in a single characteristic.

This is called the ‘sphere of association.’

If there is a bhikshu

Who, after my parinirvana,

Can enter this ‘sphere of practice,’

Then, when expounding this sutra,

That bhikshu will have no fear.

At times, the bodhisattva

Enters a quiet chamber,

With a mind of right recollection,

And contemplates dharmas according to their meaning.

Arising from meditative concentration,

The bodhisattva teaches and transforms

Kings,

Princes, officials, the people,

Brahmins, and others,

Expounding this scripture extensively.

The bodhisattva’s mind is peaceful and secure,

Without the slightest timidity.

Mañjuśrī!

This is called the bodhisattva’s

Abiding in the first dharma,

By which, in the age to come,

The bodhisattva can expound the Lotus Sutra of the Wonderful Dharma.

5.—Furthermore, Mañjuśrī! After the Tathagata’s parinirvana, one who wishes to expound this sutra in the age of the latter Dharma must abide in the practice of peace and ease. Whether proclaiming it orally or reading the sutra, one should not delight in speaking of the faults of others or of other scriptures; one should not treat other Dharma teachers with contempt; and one should not speak of the strengths or weaknesses, virtues or faults, of other people. Regarding śrāvakas, one should neither mention them by name to speak of their faults and transgressions, nor mention them by name to praise their virtues.

Nor should one give rise to resentment or hostility. Because one skillfully cultivates such a peaceful and joyful mind, those who hear the Dharma will not oppose one’s intent. When questions are posed, one should not answer with the Dharma of the Lesser Vehicle, but explain solely by means of the Dharma of the Great Vehicle, enabling them to attain ‘knowledge of all modes.’ At that time, wishing to restate this meaning, the World-Honored One spoke these verses:

6.—The bodhisattva always delights

In peacefully and securely expounding the Dharma Sutra.

In a pure and quiet place,

The bodhisattva arranges a seat,

Anoints the body with fragrant oil,

Bathes away all dust and impurity,

And puts on fresh, clean robes,

Pure and fragrant both within and without.

Seated peacefully upon the Dharma seat,

He expounds according to their questions.

If there are bhikshus,

Together with bhikshunis,

Upasakas,

And upasikas,

Kings and princes,

Officials and common people,

With the wondrous meaning of the Dharma,

He joyfully expounds it for them.

If anyone raises a question,

He answers in accordance with the meaning,

Through causes and conditions or parables,

Explaining and distinguishing them clearly.

By means of this wisdom of skillful means,

He causes them all to awaken the aspiration,

Gradually increasing in number,

And enter the Buddha Way.

Casting aside indolence and delay,

Together with thoughts of laxity,

Far removed from all grief and affliction,

With a loving and wholesome mind he expounds the Dharma.

Day and night he constantly proclaims

The teaching of the unsurpassed Way,

Using various causes and conditions

And immeasurable kinds of parables

To reveal and teach it to sentient beings,

Causing them all to rejoice.

As for clothing and bedding,

Food, drink, and medicines,

With regard to all such things,

He harbors no expectation.

He concentrates single-mindedly only upon

The causes and conditions for expounding the sutra Dharma,

Vowing: “May I attain the Buddha Way

And cause all people to do likewise.”

This is the great benefit,

The peaceful and joyful offering.

After I enter nirvana,

If there is a bhikshu

Who is able to expound

This Sutra of the Lotus Flower of the Wondrous Dharma,

His mind will be free of all jealousy and resentment,

And of every affliction and obstruction.

He will also be free of sorrow,

As well as reviling and abuse.

Moreover, he will have no fear,

Nor be struck with knives, staffs, or blows,

Nor be driven away,

Because he abides securely in patience.

A wise person who skillfully cultivates

And brings his mind to such a state

Will then abide in peace and joy,

Just as I have explained above.

The merit of that person,

Even throughout thousands of myriads of kotis of kalpas,

Could not be fully expressed

By calculation or by parable.

7. Again, Manjushri! In the final age, when the Dharma is nearing extinction, a great bodhisattva who receives, upholds, reads, and recites this sutra must not harbor jealousy, hatred, flattery, or deceit. Nor should he disparage or revile those who study the Buddha Way, or seek out their strengths and faults. Whether they are bhikshus, bhikshunis, upasakas, or upasikas, whether they seek the path of the shravaka, the pratyekabuddha, or the bodhisattva, he must not trouble them or cause them to give rise to doubt and regret by saying: “You are very far from the Way and will never attain wisdom embracing all species of knowledge.

“Why is this? Because you are heedless and indolent in pursuing the Way.” Moreover, he should not engage in frivolous debate about the dharmas or enter into disputes. Toward all sentient beings he should give rise to thoughts of great compassion; toward the Tathagatas he should regard them as loving fathers; toward the bodhisattvas he should regard them as great teachers. To all the great bodhisattvas of the ten directions he should bow in reverence with a profound heart. He should expound the Dharma equally to all sentient beings. Because he accords with the Dharma, he neither says too much nor too little; even to those who deeply delight in the Dharma, he does not expound it excessively.

Manjushri! In the final age, when the Dharma is about to become extinct, if a great bodhisattva accomplishes this third practice of peace and joy, then when he expounds this Dharma, no one will be able to trouble or disturb him. He will find good fellow students with whom to read and recite this sutra, and a great assembly will continually come to hear and receive it. Having heard it, they will be able to remember it; having remembered it, they will be able to recite it; having recited it, they will be able to expound it; having expounded it, they will be able to copy it or cause others to copy it, and they will make offerings to the sutra scrolls, revere and honor them, and praise them. At that time, the Blessed One, wishing to restate this meaning, spoke in verse:

8. If one wishes to expound this sutra,

One must abandon jealousy and resentment,

Pride, flattery, deceit, and falsehood,

And always cultivate upright conduct.

One should not disparage others,

Nor engage in frivolous debate about the Dharma,

Nor cause others to doubt or regret

By saying: “You will not become a Buddha.”

That child of the Buddha who expounds the Dharma

Is always gentle and capable of patience,

Loving and compassionate toward all,

Never giving rise to an indolent mind.

The great bodhisattvas of the ten directions

Practice the Way out of compassion for sentient beings;

One should give rise to a reverent heart,

Thinking: “These are my great teachers.”

Toward all Buddhas, the Blessed Ones,

One should regard them as unsurpassed fathers.

Destroying the mind of arrogance,

One expounds the Dharma without obstruction.

Such is the third practice;

The wise should preserve it,

Single-mindedly practicing peace and joy,

And they will be revered by immeasurable multitudes.

9. Again, Manjusri! If, in the final age when the Dharma is approaching extinction, a great bodhisattva upholds this Lotus Sutra, he should give rise to great loving-kindness toward householders and monastics, and give rise to great compassion toward those who are not bodhisattvas.

He should think: “Such people have suffered a great loss. Although the Tathagata, through skillful means, teaches the Dharma according to what is appropriate, they neither hear nor know it, neither perceive nor understand it, neither believe nor inquire about it. Although such a person neither inquires about, believes, nor understands this sutra, when I attain unsurpassed perfect enlightenment, wherever that person may be, I shall employ the power of spiritual penetrations and the power of wisdom to guide him and cause him to abide in this Dharma.”

Manjusri! If, after the Tathagata’s nirvana, that great bodhisattva perfects this fourth practice, then when he teaches this Dharma he will make no errors. He will always receive offerings, reverence, honor, and praise from bhiksus, bhiksunis, upasakas, upasikas, kings, princes, great ministers, common people, brahmans, householders, and others. The devas in the sky, wishing to hear the Dharma, will also constantly attend upon him. If, in a village, town, city, or secluded forest, someone comes wishing to question or challenge him, the devas will constantly protect him day and night for the sake of the Dharma, enabling all who hear him to rejoice.

Why is this? Because this sutra is guarded by the spiritual power of all the Buddhas of the past, future, and present. Manjusri! In immeasurable lands, even the name of this Lotus Sutra cannot be heard, much less can it be seen, accepted, upheld, read, and recited.

Manjusri! Suppose a powerful wheel-turning sage king wishes to use his authority to subdue the other kingdoms, but their lesser kings refuse to obey his commands. The wheel-turning sage king then sends out his armies to suppress them. When the king sees soldiers who have distinguished themselves in battle, he is greatly delighted and rewards them according to their merit. He may bestow fields, houses, villages, towns, cities, and settlements; or garments and ornaments for their bodies; or various precious treasures—gold, silver, lapis lazuli, giant clamshell, agate, coral, and amber—as well as elephants, horses, carriages, servants, and subjects. Yet he does not give them the radiant pearl within his topknot.

Why is this? Because this single pearl rests uniquely upon the crown of the king’s head. If he were to give it away, all the king’s attendants would surely be greatly astonished.

Manjusri! The Tathagata is also like this. Through the power of meditation and wisdom, he has gained possession of the realm of the Dharma and teaches and transforms beings throughout the three realms. Yet Mara, the king of demons, refuses to submit. The Tathagata’s worthy and noble generals battle against Mara. To those who have rendered meritorious service, he is also delighted and, amid the assembly, teaches various sutras to gladden their minds. He bestows upon them the Dharmas of meditation, liberation, and the undefiled faculties and powers. Moreover, he bestows upon them the city of nirvana, telling them that they have attained cessation, thereby guiding their minds and causing them all to rejoice; yet he does not teach them this Lotus Sutra.

Manjusri! Just as the wheel-turning king, seeing among his soldiers one who has performed deeds of great merit, takes the long-guarded and rarely bestowed radiant pearl from his topknot and now gives it to him, so too does the Tathagata. As the great Dharma King within the three realms, he uses the wondrous Dharma to teach and transform all sentient beings.

He sees the army of sages and noble ones battling against the Mara of the five skandhas, the Mara of afflictions, and the Mara of death, achieving great merit by extinguishing the three poisons, escaping the three realms, and breaking through Mara’s net. At that time the Tathagata is also greatly delighted. This Lotus Sutra can enable sentient beings to reach all-knowledge.

It is a Dharma toward which the whole world harbors much resentment and which is difficult to believe. Never taught before, it is now taught.

Manjusri! This Lotus Sutra is the foremost teaching of the Tathagata. Among all teachings, it is the most profound and is bestowed only at the very end, just as that mighty king long guarded the radiant pearl and only now gives it away.

Manjusri! This Lotus Sutra is the secret treasury of all Buddha-Tathagatas. Among all sutras, it is supreme. It has long been guarded and was never recklessly proclaimed. Only today is it revealed and taught to you.

At that time, the Blessed One, wishing to restate this meaning, spoke these verses:

10. Constantly practicing patience,

And showing compassion for all beings,

Only then can one expound

The sutra praised by the Buddha.

In the latter age to come,

Those who uphold this sutra,

Toward householders and monastics,

And those who are not bodhisattvas,

Should give rise to loving-kindness and compassion.

Those people do not hear

Or believe in this Dharma-sutra;

Thus they suffer a great loss.

When I attain the Buddha Way,

I shall employ various skillful means

To teach them this Dharma-sutra

And cause them to abide within it.

It is like a wheel-turning king,

A sage king of mighty power:

When his soldiers distinguish themselves in battle,

He rewards them with many things—

Elephants, horses, and carriages,

Ornaments for their bodies,

Fields and houses,

Villages, towns, cities, and settlements;

Or he bestows garments,

Various rare and precious treasures,

Servants and wealth—

All these he gladly bestows.

But if there is a valiant person

Capable of accomplishing a difficult deed,

Only then does the king loosen his topknot

And give him the radiant pearl.

The Tathagata is also thus:

He is the king of all Dharmas,

Possessing the mighty power of patience

And the radiant treasure-treasury of wisdom.

With great loving-kindness and compassion,

He saves the world in accord with the Dharma.

Seeing all people

Enduring many sufferings and afflictions,

Seeking to attain liberation

And battling against the Maras,

The Buddha, for those sentient beings,

Teaches various Dharma-sutras.

Through the power of great skillful means,

He expounds those scriptures.

Having known that sentient beings

Have gained such strength,

Only at the very end does he teach them

This Lotus Sutra,

Just as the sage king loosens his topknot

And gives away the radiant pearl.

This sutra is the most honored,

Supreme among all sutras.

I have always guarded it

And never recklessly revealed it.

Now the proper time has arrived,

And I teach it to you.

After my nirvana,

Those who seek the Buddha Way

And wish to abide peacefully

While expounding this Dharma-sutra

Should constantly draw near

To the four practices described above.

Those who read and recite this sutra

Will always be free from sorrow and distress;

They will also be without illness or pain,

And their complexions will be fair and pure.

They will not be born into poor,

Lowly, or degraded families.

Sentient beings will always delight in seeing them

And revere them as sages and noble ones.

Celestial youths

Will serve as their attendants.

Blades and staves will not touch them;

Deadly poisons will not harm them.

If anyone wishes to revile them,

That person’s mouth will immediately be closed.

They will travel without fear,

Like the lion king.

Their wisdom will be exceedingly radiant,

Like the sun shining brilliantly.

If they are dreaming,

They will see only auspicious things.

They will see the Tathagatas

Seated upon lion thrones,

Surrounded by assemblies of bhiksus

Who listen as they teach the Dharma.

They will also see nagas and spirits,

Together with asuras and others,

As numerous as the sands of the Ganges,

All reverently joining their palms.

They will see themselves

Teaching the Dharma to those assemblies.

They will also see the Buddhas,

Their bodies entirely golden in hue,

Emitting immeasurable rays of light

That illuminate everything everywhere,

And with voices of Brahma

Expounding the various Dharmas.

The Buddha teaches the unsurpassed Dharma-sutra

For the fourfold assembly.

They see themselves among them,

Joining their palms and praising the Buddha.

Hearing the Dharma, their hearts rejoice,

And they make offerings to the Buddha.

They attain dharani

And realize the wisdom of non-retrogression.

The Buddha knows that their minds

Have entered deeply into the Buddha Way,

And immediately bestows a prediction upon them:

“You shall attain supreme perfect enlightenment.

Good man, you

In a future age

Shall attain immeasurable wisdom

And accomplish the great Way of the Buddha.

Your land shall be exceedingly pure and adorned,

Vast and unequaled;

There too, the fourfold assembly

Will join their palms and listen to the Dharma.”

They will also see themselves

Dwelling in secluded mountain forests,

Cultivating all wholesome Dharmas

And realizing the true aspect of all Dharmas.

Deeply entering the ship of samadhi,

They see the Buddhas of the ten directions,

The Buddhas’ bodies golden in hue,

Adorned with the marks of a hundred blessings.

They hear the Dharma and preach it to others;

They constantly have such auspicious dreams.

Again, they dream of becoming kings,

Renouncing palaces and retinues,

And the most exquisite pleasures of the five desires,

And going to the place of enlightenment.

Beneath the Bodhi tree,

They sit upon the lion throne,

Seek the Way for more than seven days,

And attain the wisdom of the Buddhas.

Having realized the unsurpassed Way,

They arise and turn the Dharma wheel,

Preaching the Dharma to the fourfold assembly

Throughout thousands of myriads of kotis of kalpas.

They proclaim the wondrous, undefiled Dharma,

Delivering immeasurable sentient beings,

And afterward enter nirvana,

Like smoke vanishing when a lamp goes out.

If, in the evil age to come,

One proclaims this foremost Dharma,

That person will gain great benefit—

All the merits described above.

15. The Chapter on Emerging from the Earth

1. At that time, great bodhisattvas from lands in other directions, more numerous than the sands of eight Ganges Rivers, arose from within the great assembly, joined their palms, paid homage, and addressed the Buddha, saying: “World-Honored One! If you permit us, after the Buddha’s parinirvana, to dwell in this Saha world, diligently cultivate with vigor, preserve, read, recite, copy, and make offerings to this sutra, then we shall expound it widely throughout this realm.”

The Buddha then told the assembly of great bodhisattvas: “Good men! Enough! There is no need for you to preserve this sutra. Why is this? In my Saha world there is already an assembly of great bodhisattvas equal in number to the sands of sixty thousand Ganges Rivers. Each bodhisattva has a retinue equal to the sands of sixty thousand Ganges Rivers. After my parinirvana, these people will be able to preserve, read, recite, and widely expound this sutra.”

2. As the Buddha spoke these words, throughout the lands of the three-thousand-great-thousand world of the Saha realm, the earth quaked and split open, and from within it immeasurable thousands of myriads of kotis of great bodhisattvas simultaneously emerged. The bodies of these bodhisattvas were all golden in hue, endowed with the thirty-two excellent marks and immeasurable radiance.

Previously, they had all dwelt beneath this Saha world, in a realm abiding in the midst of empty space. Hearing the voice of Shakyamuni Buddha, these bodhisattvas came up from below. Each bodhisattva was a guiding leader of a great assembly and brought a retinue equal to the sands of sixty thousand Ganges Rivers, to say nothing of those who brought retinues equal to the sands of fifty thousand, forty thousand, thirty thousand, twenty thousand, or ten thousand Ganges Rivers.

How much more numerous were those who brought retinues equal to the sands of one Ganges River, half a Ganges River, a fraction of a Ganges River, or even one part in a thousand myriads of kotis of nayutas of the sands of a Ganges River. How much more numerous were those who brought thousands of myriads of kotis of nayutas of followers; those who brought myriads of kotis of followers; those who brought thousands, hundreds, or myriads, down to ten thousand; those who brought one thousand, one hundred, or even ten followers; and those who brought five, four, three, two, or one disciple.

Still more numerous were those who came alone, delighting in the practice of seclusion. Their numbers were thus immeasurable and boundless, beyond the power of calculation or analogy to make known.

3. Having emerged from the earth, these bodhisattvas all proceeded to the magnificent stupa of the seven treasures, where Many-Treasures Tathagata and Shakyamuni Buddha were. Upon arriving, they faced the two World-Honored Ones and bowed with their heads at the Buddhas’ feet. They also went to the Buddhas seated upon lion thrones beneath jeweled trees and paid homage to them all. They circumambulated them clockwise three times, joined their palms reverently, and praised the Buddhas with the various praises of bodhisattvas. Then they stood to one side, joyfully gazing upon the two World-Honored Ones.

From the time these bodhisattvas emerged from the earth and praised the Buddhas with the various praises of bodhisattvas, fifty minor kalpas elapsed. During that time, Shakyamuni Buddha sat silently and motionless, and the fourfold assembly likewise remained silent for fifty minor kalpas. Through the Buddha’s transcendent power, however, the great assembly perceived that time as only half a day.

At that time, through the Buddha’s transcendent power, the fourfold assembly also saw bodhisattvas filling the empty space throughout immeasurable thousands of myriads of kotis of lands.

4. Among that assembly of bodhisattvas were four guiding teachers: 1. Superior Practice; 2. Boundless Practice; 3. Pure Practice; and 4. Firmly Established Practice. These four bodhisattvas were the foremost leaders and guiding teachers of that assembly. Standing before the great assembly, they joined their palms, gazed at Shakyamuni Buddha, and inquired: “World-Honored One! Are you in good health, free from illness and affliction, and constantly at ease? Are those who are to be delivered receptive to instruction? Do they not cause the World-Honored One to become weary?”

The four bodhisattvas then spoke in verse:

Is the World-Honored One at ease,

With little illness and little affliction?

In teaching and transforming sentient beings,

Do you remain free from weariness?

And are all these sentient beings

Receptive to being transformed?

Do they not cause the World-Honored One

To become weary and fatigued?

5. At that time, the World-Honored One spoke amid the great assembly of bodhisattvas: “So it is! So it is! Good men! The Tathagata is at ease, with little illness and little affliction. The sentient beings are easily taught and delivered, and I am not weary.

“Why is this? Throughout many lifetimes past, these sentient beings have constantly received my instruction. They have also honored and revered the Buddhas of the past and planted roots of goodness. As soon as these sentient beings see my body and hear me preach the Dharma, they all immediately accept it with faith and enter the wisdom of the Tathagata, except for those who previously cultivated and studied the Lesser Vehicle. Yet even these people I now cause to hear this sutra and enter the wisdom of the Buddha.”

The bodhisattvas then spoke in verse:

Excellent! Excellent!

Great Hero, World-Honored One!

All these sentient beings

Are easily taught and delivered.

They are able to inquire of the Buddhas

About the most profound wisdom;

Having heard the Dharma, they believe and practice it.

We all rejoice accordingly.

The World-Honored One then praised the foremost great bodhisattvas: “Excellent! Excellent! Good men! You are able to bring forth a mind of rejoicing in the Tathagata.”

6. At that time, Maitreya Bodhisattva and the assembly of bodhisattvas numbering eight thousand times the sands of the Ganges all thought: “From the distant past until now, we have never seen or heard of such an assembly of great bodhisattvas emerging from the earth, standing before the World-Honored One, joining their palms, making offerings, and inquiring after the Tathagata.”

At that time, Maitreya Bodhisattva knew the thoughts of the assembly of bodhisattvas numbering eight thousand times the sands of the Ganges, and he also wished to resolve his own doubts. He therefore joined his palms, faced the Buddha, and spoke in verse:

Immeasurable thousands of myriads of kotis

Of this great assembly of bodhisattvas—

Never have they been seen before.

May the One Perfect in the Twofold Excellence explain:

From what place have they come,

And through what causes and conditions have they assembled?

Their bodies are great, their transcendent powers vast,

And their wisdom is inconceivable.

Their resolve and mindfulness are steadfast,

And their power of patience is great.

They are those whom sentient beings delight to see.

From what place have they come?

Each and every bodhisattva

Has brought a retinue

Whose number cannot be measured,

Like the sands of the Ganges.

Some great bodhisattvas

Have brought followers equal to sixty thousand Ganges sands.

Such great assemblies as these

Single-mindedly seek the Buddha Way.

All these great teachers,

With retinues of sixty thousand Ganges sands,

Have come to make offerings to the Buddha

And to preserve this sutra.

Those bringing fifty thousand Ganges sands

Are even more numerous than those above;

Those bringing forty thousand and thirty thousand,

Twenty thousand down to ten thousand,

One thousand, one hundred,

And even one Ganges sand;

One-half, one-third, or one-quarter,

Or one part in a hundred million myriads,

Thousands of myriads of nayutas,

Or myriads of kotis of disciples,

And even those bringing half a koti—

Their numbers are greater still.

From a million down to ten thousand,

One thousand and one hundred,

Fifty and ten,

And even three, two, or one;

Those who come alone, without retinues,

Delighting in dwelling in secluded places,

Have all come to where the Buddha is—

Their number is greater still.

If someone were to count

Such great assemblies with counting rods,

Even after kalpas equal to the Ganges sands,

They still could not know their full number.

These bodhisattvas of great awe-inspiring virtue,

This vigorous assembly—

Who preached the Dharma to them,

Teaching and bringing them to accomplishment?

From whom did they first resolve to seek enlightenment?

What Buddha Dharma do they praise?

What sutra do they receive, uphold, and cultivate?

What Buddha path do they practice?

Bodhisattvas such as these,

With great powers of spiritual penetration and wisdom,

Caused the earth in the four directions to quake and split,

And all sprang forth from the earth.

World-Honored One! Since times past,

I have never seen such a thing.

I pray that the Buddha will state their names

And the lands in which they dwell.

I have often traveled through many lands,

Yet I have never seen this assembly.

Among all those gathered here,

I do not recognize a single person.

They suddenly sprang forth from the earth;

I pray that you explain the causes and conditions for this.

Now, within this great assembly,

Immeasurable hundreds of thousands of millions

Of these assemblies of bodhisattvas

All wish to understand this matter:

The causes and conditions, from beginning to end,

Of those assemblies of bodhisattvas.

World-Honored One of immeasurable virtue,

We humbly pray that you resolve our doubts.

7. At that time, the emanation Buddhas of Shakyamuni Buddha, who had come from immeasurable thousands of millions of lands in other directions, were sitting cross-legged upon lion seats beneath jeweled trees throughout the eight directions. The attendants of those Buddhas all saw the great assemblies of bodhisattvas spring forth from the earth throughout the four quarters of the three-thousand-great-thousand world and abide in open space. They each addressed their own Buddha, saying: “World-Honored One! From where have these immeasurable, boundless, asamkhya great assemblies of bodhisattvas come?”

At that time, each of the Buddhas told his attendants: “Good men! Wait a moment. There is now a great bodhisattva named Maitreya, whom Shakyamuni Buddha has prophesied will be the next to attain Buddhahood. He has already asked about this matter. The Buddha will answer him, and through this you yourselves will be able to hear.”

8. Then Shakyamuni Buddha told Maitreya Bodhisattva: “Excellent! Excellent! Ajita (9), you are able to ask the Buddha about such a great matter. All of you should unite your minds, don the armor of diligence, and bring forth a firm resolve. The Tathagata now wishes to reveal and proclaim the wisdom of the Buddhas, the sovereign power of spiritual penetration of the Buddhas, the swift and mighty lion-like power of the Buddhas, and the great and awesome power of the Buddhas.”

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

You must single-mindedly be diligent;

I wish to explain this matter.

You should harbor no doubt or regret,

For the Buddha’s wisdom is inconceivable.

You must now exert yourselves to believe

And abide firmly in patience.

The Dharma never heard before

You will now all be able to hear.

I now reassure you:

Do not harbor doubt or fear.

The Buddha speaks no false words;

His wisdom is inconceivable.

The supreme Dharma attained by the Buddha

Is exceedingly profound and difficult to discern.

I will now explain it as it is;

All of you, listen single-mindedly.

9. After the World-Honored One had spoken these verses, he told Maitreya Bodhisattva: “Now, within this great assembly, I proclaim this to all of you. Ajita! These immeasurable, innumerable, asamkhya great bodhisattvas who sprang forth from beneath the earth, whom you have never seen before, were taught and guided by me after I attained unsurpassed, complete and perfect enlightenment in the Saha world. I disciplined their minds and caused them to bring forth the resolve for the path.

“These bodhisattvas dwell beneath the Saha world, in a realm that abides in the midst of open space. There they read and recite the sutras with fluent mastery, contemplate and understand them clearly, and practice right mindfulness. Ajita! These good men do not delight in dwelling among crowds or engaging in much discussion. They always prefer secluded places and diligently cultivate without ever resting. Nor do they rely upon humans or devas for their dwelling. They always delight in profound, unobstructed wisdom and continually delight in the Dharma of the Buddha. With single-minded diligence, they seek supreme wisdom.”

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

Ajita, you should know!

These great bodhisattvas,

For innumerable kalpas,

Have cultivated the Buddha’s wisdom.

They were all taught and transformed by me,

And I caused them to bring forth the resolve for the great path.

This assembly consists of my children,

Who depend upon this world.

They always cultivate ascetic practices

And delight only in secluded places,

Abandoning noisy crowds

And taking no pleasure in much discussion.

In this way, all of them

Study and practice the Dharma of my path.

Day and night, they are ever diligent

In order to seek the Buddha path.

In the region beneath the Saha world,

They abide in the midst of open space.

Their power of resolve and mindfulness is steadfast;

They constantly and diligently seek wisdom.

They expound all manner of wondrous Dharma,

And their minds are without fear.

In the city of Gaya,

I sat beneath the Bodhi tree,

Attained supreme, perfect enlightenment,

And turned the unsurpassed Dharma wheel.

Only then did I teach and transform them,

Causing them all to bring forth the resolve for the path.

Now they all abide at the stage of non-retrogression,

And all will attain Buddhahood.

I now speak the truth;

All of you, believe single-mindedly.

For a very long time,

I have taught and transformed these assemblies.

10. At that time, Maitreya Bodhisattva and the innumerable assembly of bodhisattvas became doubtful and perplexed. Marveling at this unprecedented event, they thought: “How could the World-Honored One, within such a very short time, have taught and transformed these immeasurable, boundless, asamkhya great bodhisattvas and caused them to abide in unsurpassed, complete and perfect enlightenment?”

He then addressed the Buddha, saying: “World-Honored One! When the Tathagata was a prince, he left the palace of the Shakya clan, sat at the place of enlightenment not far from the city of Gaya, and attained unsurpassed, complete and perfect enlightenment. Since then, little more than forty years have passed. How, World-Honored One, could you have accomplished such a great work of the Buddha within so short a time? Was it through the Buddha’s power and the Buddha’s merit that you taught and transformed such an immeasurable assembly of great bodhisattvas who will attain unsurpassed, complete and perfect enlightenment?

“World-Honored One! Even if someone were to count this assembly of great bodhisattvas for thousands of millions of kalpas, he could never finish or reach its limit. For a very long time, in the presence of immeasurable and boundless Buddhas, they have planted roots of goodness, accomplished the bodhisattva path, and constantly cultivated pure conduct.

“World-Honored One! Such a matter is extremely difficult for the world to believe. Suppose there were a handsome man with black hair, only twenty-five years old, who pointed to a hundred-year-old man and said, ‘This is my son.’ The hundred-year-old man likewise pointed to the young man and said, ‘This is my father, who begot and raised me.’ Such a thing would be difficult to believe. The Buddha’s case is also like this.

“Since you attained the path until now, in truth, not much time has passed. Yet these great assemblies of bodhisattvas, for immeasurable thousands of millions of kalpas, have diligently cultivated for the sake of the Buddha path. They are skilled in entering, emerging from, and abiding in immeasurable thousands of millions of samadhis. They have attained great spiritual powers and have long cultivated pure conduct. They are well able to cultivate all wholesome dharmas in due sequence, are skilled in questions and answers, and are precious jewels among humankind, exceedingly rare in all the worlds.

“Today the World-Honored One has just said that, upon attaining the Buddha path, you first caused them to bring forth the resolve, taught, instructed, guided, and led them, and caused them to advance toward unsurpassed, complete and perfect enlightenment. The World-Honored One has attained Buddhahood only recently, yet you have been able to accomplish this great work of merit.

“Although we believe that the Buddha teaches the Dharma according to what is appropriate for each being, that the Buddha’s words have never been false, and that all the Buddha knows is perfectly comprehended, bodhisattvas who have newly brought forth the resolve may, after the Buddha’s nirvana, fail to believe or accept these words when they hear them, thereby creating the causes and conditions for sinful karma through slandering the true Dharma.

“World-Honored One! We humbly pray that you explain this for the assembly and dispel our doubts, so that good men in future ages, upon hearing this matter, will likewise give rise to no doubt.”

At that time, Maitreya, wishing to restate this meaning, spoke these verses:

11. In the past, the Buddha was born into the Shakya clan,

Renounced the household life near Gaya,

And sat beneath the Bodhi tree;

Since then, not much time has passed.

These children of the Buddha

Are so numerous that they cannot be measured.

They have long cultivated the Buddha path

And abide in the power of spiritual penetration.

They have thoroughly studied the bodhisattva path

And are undefiled by worldly dharmas,

Like lotus flowers in water.

They sprang forth from the earth,

All giving rise to reverence,

And stood before the World-Honored One.

This matter is difficult to conceive;

How can it be believed?

The Buddha attained the path only recently,

Yet those whom he has brought to accomplishment are exceedingly many.

We pray that you dispel our doubts

And explain the truth as it is.

Suppose a young and vigorous man,

Only twenty-five years of age,

Were to point to a hundred-year-old man

With white hair and wrinkled faces:

“These are children born of me,”

And the sons also say, “This is our father.”

The father is young, yet the sons are old;

No one in the world would believe it.

The World-Honored One is also thus:

It has been but a short time since he attained the Way,

Yet these multitudes of bodhisattvas

Are resolute and without weakness.

For immeasurable kalpas

They have cultivated the bodhisattva path.

They are skilled in difficult questions and answers;

Their minds are entirely fearless.

Firmly established in patient endurance,

Upright and endowed with majestic virtue,

They are praised by the Buddhas of the ten directions.

They are well able to explain distinctions,

And do not delight in dwelling among crowds,

But always prefer meditative concentration.

Because they seek the Buddha Way,

They abide in the open space below.

Having heard this from the Buddha,

We ourselves have no doubts concerning it.

Yet we pray that, for those to come,

The Buddha will expound it and make it clearly understood.

For if anyone hearing this sutra

Should give rise to doubt and disbelief,

That person would immediately fall into an evil destiny.

We therefore pray that you now explain:

How, in so short a time,

Did you teach and transform

Those immeasurable bodhisattvas,

Causing them to arouse the aspiration

And abide upon the stage of non-retrogression?

16. The Lifespan of the Tathagata

1. At that time, the Buddha addressed the bodhisattvas and the entire great assembly: “Good men! You should believe and understand the true and sincere words of the Tathagata.” He again addressed the great assembly: “You should believe and understand the true and sincere words of the Tathagata.”

He once again addressed the great assembly: “You should believe and understand the true and sincere words of the Tathagata.”

At that time, the great assembly of bodhisattvas, with Maitreya at their head, joined their palms and said to the Buddha: “World-Honored One! We humbly pray that you speak. We will believe and accept the Buddha’s words.” Having made this request three times, they again said: “We humbly pray that you speak. We will believe and accept the Buddha’s words.”

2. At that time, the World-Honored One, knowing that the bodhisattvas had made their request three times without ceasing, addressed them, saying: “Listen attentively! The secret power and spiritual penetrations of the Tathagata are such that all beings in the world—devas, humans, and asuras—believe that the present Buddha Shakyamuni left the palace of the Shakya clan, went to a place not far from the city of Gaya, sat at the place of enlightenment, and attained unsurpassed, complete and perfect enlightenment.

“However, good men, it has in fact been immeasurable, boundless hundreds of thousands of myriads of kotis of nayutas of kalpas since I attained Buddhahood. Suppose someone were to grind into fine dust five hundred thousand myriad koti nayuta asamkhya great trichiliocosms. Traveling eastward through five hundred thousand myriad koti nayuta asamkhya lands, that person would deposit one particle of dust, and would continue eastward in this manner until all those particles of dust were exhausted.

“Good men! What do you think? Could the number of those worlds be conceived, calculated, or known?”

Maitreya Bodhisattva and all the others said to the Buddha: “World-Honored One! Those worlds are immeasurable and boundless. They cannot be calculated or counted, nor can they be comprehended through the power of the mind. Even all the shravakas and pratyekabuddhas, using their undefiled wisdom, could not conceive or know the limit of their number. Although we abide upon the stage of non-retrogression, we are also unable to comprehend this matter.

“World-Honored One! Worlds such as these are immeasurable and boundless in number.”

3. At that time, the Buddha addressed the assembly of bodhisattvas: “Good men! I shall now proclaim and explain this clearly to you. Take all those worlds—whether a particle of dust was deposited in them or not—and grind them entirely into fine dust. Let each particle of dust represent one kalpa. The time that has passed since I attained Buddhahood exceeds that number by hundreds of thousands of myriads of kotis of nayutas of asamkhyas of kalpas. Ever since then, I have constantly remained in this Saha world, teaching the Dharma and transforming beings. I have also guided and benefited sentient beings in hundreds of thousands of myriads of kotis of nayutas of asamkhyas of other lands.

“Good men! Whenever sentient beings come to me, I observe with the Buddha-eye the sharpness or dullness of their faculties, such as faith and the others. According to how they should be liberated, I appear in various places, proclaiming different names and saying that my age is either great or small. I also appear and announce that I shall enter nirvana. Furthermore, through various skillful means, I expound the subtle and wondrous Dharma, thereby causing sentient beings to give rise to joyful hearts.

“Good men! When the Tathagata sees sentient beings who delight in the teachings of the Lesser Vehicle, who possess meager virtue and grave offenses, the Buddha tells them: ‘When I was young, I renounced the household life and attained unsurpassed, complete and perfect enlightenment.’ Yet in truth, it has been an immensely long time since I attained Buddhahood. I speak in this manner only as a skillful means to teach and transform sentient beings and lead them into the Buddha Way.

4. “Good men! All the scriptures expounded by the Tathagata are for the liberation of sentient beings. Whether he speaks of his own body or another’s body, whether he reveals his own body or another’s body, whether he reveals his own affairs or another’s affairs, all his words are true and not false.

“Why is this? Because the Tathagata sees and knows the characteristics of the three realms exactly as they truly are. There is neither birth nor death, neither retreat nor emergence; there is neither existence in the world nor passage into extinction. They are neither real nor unreal, neither thus nor otherwise; nor does he perceive the three realms as beings within the three realms perceive them. The Tathagata clearly sees all such matters without error.

“Because sentient beings possess various natures, various desires, various practices, and various discriminating thoughts and memories, and because he wishes to cause them to produce roots of goodness, the Tathagata employs many causes and conditions, parables, expressions, and different ways of teaching the Dharma. He has never for even a moment ceased performing the work of a Buddha. Thus, since I attained Buddhahood, an immensely long time has truly passed. My lifespan is immeasurable asamkhya kalpas; I abide forever and do not perish.

“Good men! The lifespan I acquired through formerly cultivating the bodhisattva path is not yet exhausted and is more than twice the number just described. Yet although I do not now truly pass into extinction, I nevertheless announce that I shall enter nirvana. The Tathagata uses this skillful means to teach and transform sentient beings.

“Why is this? If the Buddha were to abide in the world for a long time, people of meager virtue, who have planted no roots of goodness, who are poor, lowly, and debased, who greedily delight in the five desires, and who have fallen into the net of deluded thoughts and false views, would see that the Tathagata always abides and does not perish. They would then become arrogant, lax, weary, and negligent. They would be unable to conceive of how difficult it is to encounter the Buddha or to develop a reverent heart. Therefore, the Tathagata employs a skillful means and says: ‘Bhikshus, you should know that it is difficult to encounter Buddhas appearing in the world.’

“Why is this? People of meager virtue may pass through hundreds of thousands of myriads of kotis of kalpas; some may see a Buddha, while others may not. For this reason, I say: ‘Bhikshus! It is difficult to behold the Tathagata.’

“When sentient beings hear such words, they will certainly conceive of how difficult it is to encounter the Buddha. Cherishing longing and thirsting to behold him, they will plant roots of goodness. Therefore, although the Tathagata does not enter extinction, he nevertheless speaks of passing into nirvana.

“Furthermore, good men! The Dharma methods of all Buddha-Tathagatas are likewise. They are all employed to liberate sentient beings and are true, never false.

5. “Suppose there were a skilled physician, wise and discerning, thoroughly trained in preparing medicines for curing every illness. He had many children—perhaps ten, twenty, or even as many as a hundred. Because of certain business, he traveled to a distant country. Afterward, his children drank another kind of poisonous medicine. The poison took effect, their minds became delirious, and they rolled upon the ground.

“At that time, their father returned home from the distant country. Some of the children who had taken the poison had lost their right minds, while others had not. Seeing their father returning from afar, they were all greatly delighted. Kneeling and bowing to him, they greeted him, saying: ‘How fortunate that you have returned safely. We were foolish and mistakenly drank poison. We beg you to cure and heal us and restore our lives.’

“Seeing his children suffering such anguish, the father followed his medical prescriptions, searched for fine medicinal herbs perfect in color, fragrance, and flavor, and then pounded, sifted, and blended them together. Giving the medicine to his children, he said: ‘This excellent medicine is perfect in color, fragrance, and flavor. You should take it. It will swiftly remove your anguish, and you will suffer no further illness.’”

Among the children, those who had not lost their right minds saw that this excellent medicine was good in color and fragrance, immediately took it, and were completely cured of their illness and restored to health. The others, who had lost their right minds, were also delighted to see their father return, greeted him, and begged him to cure their illness; yet when he gave them the medicine, they refused to take it.

Why was this? Because the poison had penetrated deeply and caused them to lose their original minds, so they considered this fine, fragrant, and beautiful medicine to be unpalatable. The father thought: “These children are pitiable. Stricken by poison, their minds are completely confused and inverted. Although they rejoice to see me return and beg me to heal them, they refuse to take such excellent medicine. I shall now devise an expedient means to induce them to take this medicine.”

Having thought thus, he told them: “Children, you should know that I am now old and feeble, and the hour of my death has arrived. I leave this excellent medicine here. You should take and drink it, and do not worry that you will not recover.” After saying this, he went again to another country and sent a messenger back to announce: “Your father is dead.”

At that time, when the children heard that their father had died, their hearts were filled with sorrow and anguish, and they thought: “If our father were still alive, he would have compassion for us, and we could be saved and protected. But now he has abandoned us and died far away in another country.” They thought themselves orphaned and alone, with no one upon whom to rely. Their hearts were constantly grief-stricken, and their minds then awakened. They recognized that the medicine was excellent in color, fragrance, and flavor, immediately took it, and were completely cured of the poison. When the father heard that all his children had recovered, he returned at once and allowed them all to see him.

Good men! What do you think? Could anyone rightly say that this excellent physician was guilty of falsehood?

“No, World-Honored One, that would not be possible!”

The Buddha said: “I am also like this. Since attaining Buddhahood, I have passed through immeasurable and boundless hundreds of thousands of myriads of kotis of nayutas of asamkhya kalpas. For the sake of sentient beings, through the power of expedient means, I say, ‘I shall enter extinction.’ Yet no one can rightly, in accordance with the Dharma, say that I am guilty of falsehood.”

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

6. - Since I attained Buddhahood,

The number of kalpas that have passed

Is immeasurable—hundreds of thousands of myriads,

Asamkhyas of kotis of years.

I have constantly taught the Dharma,

Guiding countless kotis of sentient beings

And causing them to enter the Buddha Way;

Thus it has been for immeasurable kalpas.

For the sake of liberating sentient beings,

As an expedient means I manifest nirvana,

Yet in truth I do not enter extinction,

But constantly abide here and teach the Dharma.

I constantly abide here,

Yet through various powers of spiritual penetration,

I cause confused sentient beings,

Though near me, not to see me.

When beings see me enter extinction,

They make extensive offerings to my relics;

They all cherish longing and yearning,

And give rise to a thirst for me.

When sentient beings have become faithful and submissive,

Upright in intention, gentle and harmonious,

Single-mindedly wishing to see the Buddha,

Not sparing even their own lives,

Then I, together with the Sangha,

Appear upon Vulture Peak.

I tell the sentient beings

That I constantly abide here and do not become extinct,

But through the power of expedient means

Manifest both extinction and non-extinction.

When sentient beings in other lands

Are reverent, faithful, and joyful,

I also appear among them

And teach the unsurpassed Dharma.

Because you have not heard of this,

You merely say that I have entered extinction.

I see all sentient beings

Sunk in suffering and affliction;

Therefore I do not manifest my body to them,

So that they may give rise to thirst and yearning.

When their hearts have conceived longing,

I appear and teach the Dharma to them.

Such is the power of my spiritual penetrations:

Throughout countless kalpas,

I constantly abide on Vulture Peak

And in other dwelling places.

When sentient beings see the kalpa ending

And a great fire consuming all,

This land of mine remains peaceful and secure,

Always thronged with devas and humans.

Its gardens, groves, halls, and pavilions

Are adorned with various treasures;

Jeweled trees abound in flowers and fruits,

Where sentient beings delight and play.

The devas beat celestial drums

And constantly perform many kinds of music;

They rain down mandarava flowers

As offerings to the Buddha and the great assembly.

My pure land is never destroyed,

Yet sentient beings see it consumed by fire,

Filled everywhere

With anxiety, fear, and every kind of suffering.

Those sinful sentient beings,

Because of conditions arising from evil karma,

Pass through asamkhya kalpas

Without hearing the name of the Three Jewels.

Those who are gentle and upright,

And who cultivate various merits,

All see my body

Abiding here and teaching the Dharma.

At times, for these beings,

I teach that the Buddha’s lifespan is immeasurable;

To those who see the Buddha only after a long time,

I teach that a Buddha is difficult to encounter.

Such is the power of my wisdom;

Its light illuminates without measure.

My lifespan is of countless kalpas,

Attained through long cultivation and practice.

You who possess wisdom,

Do not give rise to doubt concerning this.

You should cast it off and end it forever,

For the Buddha’s words are true and never false.

Like the physician who skillfully devised a means

In order to cure his deranged children,

Who, though truly alive, announced his death—

He cannot be accused of falsehood.

I am the father of the world,

Saving all who suffer and are afflicted.

Because ordinary beings are confused and inverted,

Though I truly remain, I say that I enter extinction.

For if they constantly saw me,

They would become arrogant and unrestrained,

Indulge heedlessly in the five desires,

And fall into evil paths.

I always know which sentient beings

Practice the Way and which do not;

According to those who can be liberated,

I teach them various Dharma gates.

I constantly think to myself:

“How may I cause sentient beings

To enter unsurpassed wisdom

And swiftly accomplish the body of a Buddha?”

17. The Chapter on Distinguishing Merits

1. - At that time, when the great assembly heard the Buddha explain that his lifespan extended for such a vast number of kalpas, immeasurable, boundless, and countless sentient beings obtained great benefit.

The World-Honored One then addressed Maitreya, the great bodhisattva: “Ajita! When I taught that the lifespan of the Tathagata is so long, six hundred and eighty myriads of kotis of nayutas of sentient beings, as numerous as the sands of the Ganges, attained the acceptance of the non-arising of dharmas.(13) Again, a thousand times as many great bodhisattvas attained the dharani gate of hearing and retaining.(14) Again, great bodhisattvas as numerous as the dust particles of one world attained joyful eloquence free of obstruction.(15) Again, great bodhisattvas as numerous as the dust particles of one world attained hundreds of thousands of myriads of kotis of immeasurable revolving dharani gates.

Again, great bodhisattvas as numerous as the dust particles of a three-thousand-great-thousand world were able to turn the irreversible Dharma wheel.

“Again, great bodhisattvas as numerous as the dust particles of a two-thousand middle-sized land were able to turn the pure Dharma wheel. Again, great bodhisattvas as numerous as the dust particles of a small-thousand land will attain unsurpassed perfect enlightenment after eight lifetimes. Again, great bodhisattvas as numerous as the dust particles of four sets of four continents(16) will attain perfect enlightenment after four lifetimes.

Again, great bodhisattvas as numerous as the dust particles of three sets of four continents will attain unsurpassed perfect enlightenment after three lifetimes. Again, great bodhisattvas as numerous as the dust particles of two sets of four continents will attain unsurpassed perfect enlightenment after two lifetimes. Again, great bodhisattvas as numerous as the dust particles of one set of four continents will attain unsurpassed perfect enlightenment after one lifetime.

Again, sentient beings as numerous as the dust particles of eight worlds all gave rise to the aspiration for unsurpassed perfect enlightenment.”

2. - When the Buddha declared the benefits in the Dharma(17) attained by those great bodhisattvas, mandarava flowers and maha-mandarava flowers rained down from the midst of space and were scattered upon the immeasurable hundreds of thousands of myriads of kotis of Buddhas seated upon lion thrones beneath jeweled trees. They were also scattered upon Shakyamuni Buddha and Many-Treasures Buddha, who were seated upon lion thrones within the stupa of the seven treasures, and upon all the great bodhisattvas and the fourfold assembly.

Powdered sandalwood, aloeswood incense, and other fragrances also rained down. In the midst of space, celestial drums sounded of themselves with wondrous and profound tones. A thousand kinds of celestial garments were also scattered, while necklaces of pearls, necklaces of mani jewels, and necklaces of wish-fulfilling jewels were suspended throughout the nine directions.

Jeweled censers burned priceless incense whose fragrance naturally spread everywhere as an offering to the great assembly. Above each Buddha were bodhisattvas holding banners and canopies, ascending in succession as far as the Brahma heaven. Those bodhisattvas, with wondrous voices, sang immeasurable verses in praise of the Buddhas.

At that time, the bodhisattva Maitreya rose from his seat, bared his right shoulder, joined his palms toward the Buddha, and spoke in verse:

3. - The Buddha teaches a rare Dharma,

Never heard since ancient times.

The World-Honored One possesses great power;

His lifespan cannot be measured.

Countless children of the Buddha,

Hearing the World-Honored One distinguish

And proclaim the benefits in the Dharma they attained,

Are filled throughout their bodies with joy.

Some abide on the stage of irreversibility

Or they attained dharanis,

Or unobstructed joyful eloquence,

Myriad kotis of cycles of perfect retention.

Or there were bodhisattvas

As numerous as the dust motes in a great thousandfold world,

Each of whom was able to expound

The Dharma wheel of non-retrogression.

Or there were bodhisattvas

As numerous as the dust motes in a middle thousandfold world,

Each of whom was able

To turn the pure Dharma wheel.

Again, there were bodhisattvas

As numerous as the dust motes in a small thousandfold world,

Who, after eight more lifetimes,

Would attain the Buddha Way.

Again, there were bodhisattvas as numerous

As the dust motes in four, three, or two

Four-continent worlds such as these,

Who would become Buddhas after that number of lifetimes.

Or there were bodhisattvas

As numerous as the dust motes in one four-continent world,

Who, after one more lifetime,

Would attain omniscience.

Such living beings,

Having heard of the Buddha’s immense longevity,

Attained immeasurable rewards,

Uncontaminated and supremely pure.

Again, living beings

As numerous as the dust motes in eight worlds,

Having heard the Buddha proclaim his lifespan,

All aroused the aspiration for unsurpassed enlightenment.

4. The World-Honored One expounded immeasurable,

Inconceivable teachings;

Many gained benefits

As boundless as empty space.

Celestial mandarava flowers

And maha-mandarava flowers rained down;

Shakras and Brahmas, numerous as the sands of the Ganges,

Came from countless Buddha lands.

Sandalwood and agarwood incense rained down,

Fluttering and falling in profusion,

Like birds wheeling down from the sky,

Scattered as offerings to all the Buddhas.

Celestial drums in empty space

Spontaneously sounded wondrous tones;

Celestial garments of a thousand myriad kinds

Whirled as they descended.

In beautiful, precious censers,

Priceless incense was burned;

Its fragrance naturally spread everywhere

As an offering to all the World-Honored Ones.

Those great bodhisattvas

Held banners and canopies of the seven treasures,

Lofty and splendid, in myriad koti varieties,

Extending in succession up to the Brahma Heaven.

Before each and every Buddha,

Jeweled standards hung with splendid banners;

They also used a thousand myriad verses

To praise and extol all the Tathagatas.

Such manifold events

Had never occurred before.

Hearing that the Buddha’s lifespan was immeasurable,

All rejoiced.

The Buddha’s renown pervaded the ten directions,

Extensively benefiting living beings;

All accumulated roots of goodness

To support the aspiration for unsurpassed enlightenment.

5. At that time, the Buddha addressed Maitreya, the great bodhisattva, saying: “Ajita! If any living being, hearing that the Buddha’s lifespan is so immense, can give rise to even a single thought of faithful understanding, the merit attained by that person will be immeasurable.

Suppose good men or good women, for the sake of unsurpassed, complete and perfect enlightenment, were throughout eighty myriad kotis of nayutas of kalpas to cultivate the five paramitas—the paramita of generosity, the paramita of moral discipline, the paramita of patience, the paramita of diligence, and the paramita of meditative concentration, excluding the paramita of wisdom. If this merit were compared with the preceding merit of faithful understanding, it would not equal even one hundredth, one thousandth, or one part in a hundred thousand myriad kotis of it; indeed, its proportion could not be known through calculation or analogy.

If good men or good women possessing such merit were to regress from unsurpassed, complete and perfect enlightenment, that would be utterly impossible.” At that time, the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

6. If a person seeking the Buddha’s wisdom,

Throughout eighty myriad kotis

Of nayutas of kalpas,

Were to cultivate the five paramitas;

And throughout those kalpas

Were to give offerings to the Buddhas,

To pratyekabuddhas and disciples,

And to assemblies of bodhisattvas—

Rare and precious food and drink,

Superior garments and bedding,

Monasteries built of sandalwood

And adorned with gardens and groves—

All such offerings,

Each wondrous and exquisite,

Throughout that full number of kalpas,

Dedicated to the Buddha Way;

If that person also upheld the precepts,

Purely and without deficiency,

Seeking the unsurpassed Way

Praised by all the Buddhas;

If that person also practiced patience,

Abiding in gentleness,

So that even when evildoers came to inflict harm,

The mind remained unmoved;

And when those who had attained some teaching,

Harboring overweening pride,

Treated that person with contempt and abuse,

All this could be patiently endured;

Or if that person diligently practiced vigor,

With resolve and mindfulness ever steadfast,

Throughout immeasurable kotis of kalpas,

Single-mindedly, never becoming lax;

And throughout countless kalpas

Abided in secluded places,

Whether sitting or walking in meditation,

Casting off sleep and constantly collecting the mind;

And through these causes and conditions

Was able to produce meditative concentrations,

For eighty kotis of myriad kalpas

Abiding with an undistracted mind;

And with the merit of that meditative concentration

Aspiring to the unsurpassed Way, thinking:

‘May I attain omniscience

And exhaust the furthest limits of all meditative concentrations’;

If that person, throughout hundreds of thousands,

Myriad kotis of kalpas,

Cultivated all these merits

As fully explained above;

Yet if a good man or faithful woman,

Hearing me proclaim my lifespan,

Gives rise to even a single thought of faith,

That merit surpasses the former merit.

If a person is entirely free

From every doubt and hesitation,

And believes for even a moment with body and mind,

That person’s merit is just so great.

If there are bodhisattvas

Who have practiced the Way for immeasurable kalpas,

When they hear me proclaim my lifespan,

They will be able to believe and accept it.

People such as these

Will reverently receive this sutra, thinking:

‘May we, in future ages,

Live long and liberate living beings,

Just as the World-Honored One today,

King among the Shakya clan,

At the place of enlightenment raises the great lion’s roar

And fearlessly expounds the Dharma.

May we, in ages to come,

Honored by all people,

When seated at the place of enlightenment,

Likewise proclaim the length of our lifespan.’

If there are people of profound resolve,

Pure and upright,

Learned and able to retain all teachings,

Who understand the Buddha’s words according to their meaning,

People such as these

Will have no doubts about this matter.

7. “Furthermore, Ajita! If a person hears of the Buddha’s immense lifespan and understands the purport of these words, that person will attain immeasurable merit and will be able to give rise to the Tathagata’s unsurpassed wisdom. How much more so one who hears this sutra extensively, causes others to hear it, copies it personally, causes others to copy it, or offers flowers, incense, jeweled necklaces, banners, streamers, canopies, fragrant oil, and lamps to the scroll of this sutra. This person’s merit will be immeasurable and boundless and will enable that person to attain wisdom of all modes.

“Ajita! If good men or good women, hearing me proclaim my immense lifespan, give rise to resolute faith and understanding, they thereby see the Buddha constantly dwelling on Mount Gridhrakuta, surrounded by the assembly of great bodhisattvas and shravakas, expounding the Dharma.

“They also see this Saha world, its ground made of lapis lazuli, level and even, with roads in eight directions marked off by cords of Jambunada gold; jeweled trees stand in rows, and all terraces, towers, and buildings are fashioned from various treasures, with assemblies of bodhisattvas dwelling among them. If a person is able to contemplate and envision this, know that it is the mark of profound and resolute faith and understanding.

“Moreover, after the Tathagata’s parinirvana, if a person hears this sutra, does not disparage it, and gives rise to sympathetic joy, know that this is already the mark of profound and resolute faith and understanding. How much more so one who reads, recites, accepts, and upholds this sutra; such a person bears the Tathagata upon the crown of the head.

“Ajita! Such good men and good women need no longer build stupas or monasteries for me, nor make the four kinds of offerings to the Sangha. Why is this?

Because when those good men and good women accept, uphold, read, and recite this sutra, they have already built stupas, established monasteries, and made offerings to the Sangha. They have erected stupas for the Buddha’s relics, made of the seven treasures, lofty and broad, tapering upward as far as the Brahma Heaven; they have hung banners, canopies, and jeweled bells upon them and offered flowers, incense, jeweled necklaces, powdered incense, paste incense, burning incense, drums, music, flutes, pipes, harps, and every kind of dance and entertainment; and with beautiful voices they have sung hymns of praise.

Thus, throughout immeasurable thousands of myriad kotis of kalpas, they have already performed these offerings.”

Ajita! If, after my nirvana, there is someone who hears this scripture and is able to accept and uphold it, whether copying it personally or causing others to copy it, that person thereby erects Sangha dwellings, using red sandalwood to construct thirty-two halls and residences, each eight tala trees in height, lofty, spacious, majestic, and beautiful, wherein hundreds of thousands of bhikshus reside. Gardens, groves, bathing pools, places for walking meditation, meditation caves, clothing, food and drink, beds and bedding, medicines, and every source of comfort fill them abundantly. Such Sangha dwellings comprise hundreds of thousands of myriads of kotis of towers and residences; their number is immeasurable, and they are offered directly to me and to the Sangha of bhikshus.

Therefore, I say: After the Tathagata’s nirvana, if someone accepts and upholds, reads and recites, and expounds this scripture for others, or copies it personally, causes others to copy it, and makes offerings to the scripture scroll, that person need not additionally erect stupas or monasteries, establish Sangha dwellings, or make offerings to the Sangha. How much more so if someone who can accept and uphold this scripture also practices generosity, moral discipline, patience, diligence, single-minded concentration, and wisdom! That person’s merit will be extraordinarily excellent, immeasurable, and boundless.

Just as space is immeasurable and boundless to the east, west, south, and north, in the four intermediate directions, above, and below, so too will that person’s merit be immeasurable and boundless, and that person will swiftly attain the wisdom of all modes. If someone reads, recites, accepts, and upholds this scripture and expounds it for others, whether copying it personally or causing others to copy it, and is further able to erect stupas, establish Sangha dwellings, make offerings to and praise the Sangha of shravakas, and also extol the merit of bodhisattvas with hundreds of thousands of myriads of forms of praise;

if that person further explains this Lotus Sutra to others through various causes and conditions and in accordance with its meaning; is also able to observe the precepts purely, dwell together with gentle and harmonious people, practice patience without anger, maintain firm resolve and mindfulness, always value seated meditation and attain various profound concentrations, advance with courageous diligence and gather all wholesome dharmas, possess keen faculties and luminous wisdom, and be skilled in answering difficult questions—

Ajita! If, after my nirvana, good men and good women accept and uphold, read and recite this scripture, and also possess such wholesome merits, you should know that they have already approached the place of enlightenment, are near unsurpassed perfect enlightenment, and sit beneath the Bodhi tree.

Ajita! Wherever such a good man or good woman sits, stands, or walks, a stupa should be built there, and all devas and humans should make offerings to it as to a stupa of the Buddha. At that time, the Blessed One, wishing to restate this meaning, spoke these verses:

8. After my nirvana,

Those able to reverently uphold this sutra

Will possess immeasurable merit,

As has been clearly stated above.

They will thereby have fulfilled

Every kind of offering:

Erecting stupas for the relics,

Adorned with the seven treasures;

Monasteries exceedingly lofty and spacious,

Rising until they reach the Brahma Heaven;

Billions of jeweled bells,

Stirred by the wind, sounding wondrous tones;

And throughout immeasurable kalpas,

Making offerings to those stupas

Of flowers, incense, jeweled necklaces,

Celestial garments, and various kinds of music;

Lighting lamps with fragrant oil and candles,

Constantly illuminating all around.

In the evil age of the Final Dharma,

Those able to uphold this sutra

Will thereby have completely fulfilled

All the offerings described above.

Those able to uphold this sutra

Are as though making offerings to the living Buddha,

Using ox-head sandalwood

To erect Sangha dwellings as offerings:

Thirty-two halls and residences,

Each eight tala trees in height,

Filled with delicious food, fine clothing,

And fully furnished beds.

Hundreds of thousands of beings dwell there,

With gardens, groves, and bathing pools,

Places for walking and seated meditation,

All variously splendid and well adorned.

If one has a mind of faithful understanding,

Accepts, upholds, reads, recites, and copies it,

Or causes others to copy it,

And makes offerings to the scripture scroll—

Scattering flowers, incense, and powdered fragrance,

Using sumana and champaka,

Atimuktaka blossoms,

And continually burning perfumed oil—

The person who makes such offerings

Will gain immeasurable merit;

As space is boundless,

So too will that merit be.

How much more so for one who upholds this sutra

And also practices generosity and moral discipline,

Patience, and delight in meditation,

Without anger or harsh speech;

Who reveres stupas and shrines,

Is humble toward the bhikshus,

Abandons all conceit,

And constantly contemplates wisdom;

Who does not become angry when questioned closely,

But explains in accord with what is fitting.

If one can perform these practices,

One’s merit cannot be measured.

If you see a Dharma teacher

Who has accomplished such merit,

You should scatter celestial flowers upon him,

Drape his body with celestial robes,

Bow with your head and face at his feet,

And regard him as you would the Buddha.

You should further reflect thus:

‘Before long, he will reach the Bodhi tree,

Attain the unconditioned state free from outflows,

And widely benefit devas and humans.’

Wherever such a person dwells,

Walks, sits, or lies down,

Or even speaks a single verse,

A stupa should be built there,

Magnificently and beautifully adorned,

And presented with every kind of offering.

When a child of the Buddha abides in such a place,

It is as though the Buddha himself were using it,

Constantly dwelling therein,

Walking, sitting, and lying down.