妙法蓮華經

Volume VI

18. The Merits of Rejoicing in Accord

At that time, Bodhisattva Maitreya addressed the Buddha, saying: “World-Honored One! If good men or good women hear this Lotus Sutra and rejoice in accord with it, how much merit will they obtain?” He then spoke this verse:

After the Buddha’s passing,

If someone hears this sutra

And is able to rejoice in accord with it, (1)

How much merit will that person gain?

The Buddha then said to Bodhisattva Maitreya: “Ajita! After the Tathagata’s passing, if any bhikshu, bhikshuni, upasaka, upasika, or other wise person, whether elder or young, hears this sutra and rejoices in accord with it, and then leaves the Dharma assembly and goes elsewhere—whether to a Sangha dwelling, a secluded place, a city, a road, a village, or the countryside—and, according to their ability, expounds to parents, relatives, good friends, and wise acquaintances the Dharma just as they have heard it; and if those people, having heard it, rejoice in accord and in turn transmit the teaching to others, who, having heard it, likewise rejoice and pass it on, until in this way it reaches the fiftieth person:

“Ajita! I will now explain the merit of rejoicing in accord gained by that fiftieth good man or good woman. You should listen attentively.

“Suppose that throughout hundreds of thousands of millions of innumerable worlds there were living beings of the six destinies and the four modes of birth—born from eggs, born from wombs, born from moisture, or born by transformation; those with form or without form, with perception or without perception, neither with perception nor without perception; those without feet, with two feet, four feet, or many feet—all the various kinds of living beings.

Suppose that a person seeking merit were to provide them with whatever pleasing things they desired. To each living being, that person would give precious and excellent treasures—gold, silver, lapis lazuli, mother-of-pearl, agate, coral, and amber—enough to fill all Jambudvipa, together with elephants, horses, carriages, and palaces, towers, and pavilions made of the seven treasures.

“After that great donor had given alms in this way for a full eighty years, he would think: ‘I have bestowed upon these living beings all the pleasing things they desired. Yet all these beings are now old and feeble, over eighty years of age, with white hair and wrinkled faces. They will soon die. I should instruct and guide them by means of the Buddha-Dharma.’ He would then gather those living beings together, proclaim the Dharma, teach and transform them, instructing them, benefiting them, and causing them to rejoice. At once they would attain the path of the stream-enterer, the path of the once-returner, the path of the non-returner, and the path of the arhat. They would extinguish all outflows, gain mastery of profound meditative concentrations, and perfect the eight liberations.

“What do you think? Would the merit gained by that great donor be great or not?”

Maitreya addressed the Buddha, saying: “World-Honored One! That person’s merit would be exceedingly great, immeasurable and boundless. Even if the donor merely gave all those pleasing things to the living beings, his merit would already be immeasurable, how much more so if he enabled them all to attain the fruit of arhatship!”

The Buddha said to Maitreya: “I will now explain this clearly to you. Although that person gave all pleasing things to the living beings of the six destinies throughout four hundred thousand million innumerable worlds and also enabled them to attain the fruit of arhatship, his merit would not equal even one hundredth, one thousandth, or one part in a hundred thousand million of the merit gained by that fiftieth person who heard a single verse of the Lotus Sutra and rejoiced in accord with it. Indeed, it cannot be known through calculation, enumeration, or analogy.

“Ajita! If the merit of the fiftieth person in succession who hears the Lotus Sutra and rejoices in accord with it is already immeasurable, boundless, and asamkhya, how much greater is the merit of the first person in the assembly who hears the sutra and rejoices in accord with it! That merit is still more immeasurable, boundless, and asamkhya, beyond all comparison.

“Ajita! If someone, for the sake of this sutra, goes to a Sangha dwelling and, whether sitting or standing, listens to and receives it even for a moment, then by virtue of that merit, when reborn, that person will obtain elephants, horses, carriages, and palanquins and litters made of the finest precious materials, and will dwell in heavenly palaces. If someone is seated at a place where the Dharma is being taught and another person arrives, and he encourages that person to sit and listen, or shares his seat with him, then by virtue of that merit, when reborn, he will obtain the seat of Shakra, the seat of Brahma, or the seat of a wheel-turning sage-king.

“Ajita! If someone says to another person: ‘There is a sutra called the Lotus Sutra; let us go together to hear it,’ and that person accepts the invitation and goes to hear it, even if only for a moment, then by virtue of that merit, when reborn, the first person will be born in the same place as bodhisattvas who have attained dharani. His faculties will be keen, and he will possess wisdom.

For hundreds of thousands of myriads of lifetimes, he will never be mute or tongue-tied. His breath will not be foul; his tongue will never be diseased, nor will his mouth be diseased. His teeth will not be black or dirty, yellow, widely spaced, missing, or fallen out.

They will not be uneven, crooked, or broken. His lips will not droop, curl inward, be coarse or chapped, have sores or eruptions, be damaged, twisted, too thick, too large, darkened, or discolored. He will have none of these objectionable features.

“His nose will not be flat, crooked, or misshapen. His complexion will not be dark; his face will not be narrow and long, sunken, or distorted. He will have none of these unattractive features. His lips, tongue, teeth, and gums will all be fine and handsome. His nose will be large, high, and straight; his face full and round; his eyebrows high and long; his forehead broad, level, and upright. He will possess all the marks of a fine human being. In every life into which he is born, he will see Buddhas, hear the Dharma, and faithfully accept their teachings.

“Ajita! Consider this: merely encouraging one person to go and hear the Dharma brings such merit. How much more merit will be gained by one who listens single-mindedly, explains, reads, and recites the sutra, expounds and distinguishes its meaning for the great assembly, and practices in accordance with its teachings!”

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

If someone in a Dharma assembly

Is able to hear this sutra,

Even so little as a single verse,

Rejoices and explains it to others,

And thus it is passed on in succession

Until it reaches the fiftieth person,

The merit gained by the last person

I will now explain in detail.

Suppose there were a great donor

Who provided for immeasurable multitudes

For a full eighty years,

Giving them whatever they desired.

Seeing that they bore the marks of old age and decline,

With white hair and wrinkled faces,

Sparse teeth and withered, emaciated bodies,

He would think that they were about to die:

‘I should now instruct them

So that they may attain the fruit of the path.’

Then, using skillful means, he would teach them

The true Dharma of nirvana:

‘Nothing in the world is enduring or secure;

All is like foam, a bubble, or a shimmering heat haze.

All of you should therefore

Quickly give rise to revulsion and detachment.’

Those who heard this Dharma

Would all attain arhatship,

Perfecting the six supernormal powers,

The three knowledges, and the eight liberations.

Yet the last, the fiftieth person,

Who hears one verse and rejoices in accord,

Would have merit surpassing that person’s,

Beyond the power of analogy to express.

If the merit of one who hears it

After it has been passed on in this way is immeasurable,

How much more so is that of the first person

Who rejoices in the Dharma assembly!

If someone encourages one person,

Leading him to hear the Lotus Sutra,

Saying, ‘This sutra is exceedingly wondrous

And is difficult to encounter in thousands of myriads of kalpas,’

And that person accepts the invitation and goes to listen,

Even if he hears it only for a moment,

The blessed reward of the one who invited him

I will now explain in detail.

Lifetime after lifetime, his mouth will be free of disease;

His teeth will not be sparse, yellow, or black;

His lips will not be thick, shriveled, or defective,

And he will have no objectionable features.

His tongue will not be dry, black, or short;

His nose will be high, large, and straight;

His forehead will be broad and level;

His face and eyes will be dignified and handsome.

All who see him will cherish him;

His breath will be free of foul odor,

And the fragrance of the utpala flower

Will constantly issue from his mouth.

If someone deliberately goes to a Sangha dwelling,

Wishing to hear the Lotus Sutra,

And hears it joyfully even for a moment,

I will now describe his merit:

In later lives among gods and humans,

He will obtain fine elephants, carriages, and horses,

Palanquins and litters made of precious materials,

And will dwell in heavenly palaces.

If, at a place where the Dharma is taught,

He encourages another to sit and hear the sutra,

Then by virtue of that merit he will obtain

The seat of Shakra, Brahma, or a wheel-turning king.

How much more so for one who listens single-mindedly,

Explains the meaning and purport of the sutra,

And practices in accordance with the Dharma—

That person’s merit cannot be measured.

19. The Merits of the Dharma Teacher

At that time, the Buddha addressed the great bodhisattva Constant Diligence: “If a good man or good woman accepts and upholds this Lotus Sutra, whether reading, reciting, explaining, teaching, or copying it, that person will obtain eight hundred merits of the eyes, one thousand two hundred merits of the ears, eight hundred merits of the nose, one thousand two hundred merits of the tongue, eight hundred merits of the body, and one thousand two hundred merits of the mind. Adorned with these merits, all six sense faculties will become pure.

“With the pure physical eyes received at birth from their parents, such good men and good women will see throughout the trichiliocosm. They will see all the mountains, forests, rivers, and seas, both within and without, downward as far as the Avici hell and upward as far as the Heaven of the Summit of Existence. They will also see all the sentient beings therein, and will see and know all their karmic causes and conditions, their resulting retributions, and the places in which they are born.” At that time, the Blessed One, wishing to restate this meaning, spoke in verse:

If, amid the assembly,

A person, with a fearless mind,

Proclaims this Lotus Sutra,

Listen now to that person’s merits.

That person will obtain eight hundred

Supreme merits of the eyes;

Adorned by these merits,

Those eyes will become exceedingly pure.

With the physical eyes received from their parents,

They will see the entire trichiliocosm,

Within and without: Mount Meru,

Mount Sumeru, and the Iron Encircling Mountains,

As well as the other mountains and forests,

The great seas, rivers, and streams;

Downward as far as the Avici hell,

And upward as far as the Heaven of the Summit of Existence.

All the sentient beings dwelling therein

They will see distinctly.

Although they have not yet attained the divine eye,

Such will be the power of their physical eyes.

“Furthermore, Constant Diligence, if a good man or good woman accepts and upholds this sutra, whether reading, reciting, copying, explaining, or teaching it, that person will obtain one thousand two hundred merits of the ears. With those pure ears, that person will hear throughout the trichiliocosm, downward as far as the Avici hell and upward as far as the Heaven of the Summit of Existence, all the various words, voices, and sounds, both within and without: the sounds of elephants, horses, carts, and oxen; sounds of weeping and wailing; the sounds of conches, drums, bells, and chimes; sounds of laughter and speech; the voices of men, women, boys, and girls; sounds of Dharma and non-Dharma; sounds of suffering and happiness; the voices of ordinary beings and sages;

pleasing and displeasing sounds; the voices of devas, dragons, yakshas, gandharvas, asuras, garudas, kimnaras, and mahoragas; the sounds of fire, water, and wind; the sounds of hell beings, animals, and hungry ghosts; the voices of bhikshus and bhikshunis, shravakas, pratyekabuddhas, bodhisattvas, and Buddhas.

“In brief, throughout the trichiliocosm, that person will hear and know all the various sounds both within and without with the pure, ordinary ears received at birth from their parents, even though that person has not yet attained the divine ear. That person will distinguish all these sounds without impairment of the faculty of hearing.”

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

The ears received from their parents

Are pure and free from defilement;

With these ordinary ears they hear

All the sounds of the trichiliocosm:

The sounds of elephants, horses, oxen, and carts;

The sounds of bells, chimes, conches, and drums;

The sounds of lutes, zithers, and harps;

The sounds of flutes and pipes;

And pure and beautiful singing—

They hear them without attachment.

The voices of countless kinds of people

They hear and understand distinctly.

They also hear the voices of the devas

And their exceedingly wondrous songs;

And they hear the voices of men and women,

Of boys and girls.

Amid mountains, rivers, and perilous ravines,

The cries of kalavinka birds

And of jivajivaka birds and all other birds—

They hear every one of their calls.

The torments within the hells,

All the sounds of poisonous suffering;

Hungry ghosts, oppressed by hunger and thirst,

Crying out as they seek food and drink;

All the hosts of asuras

Dwelling beside the great ocean,

When they converse with one another

And raise their mighty voices—

The one who proclaims the Dharma,

Dwelling securely here,

Hears all those distant sounds

Without impairment of the faculty of hearing.

Throughout the lands of the ten directions,

Birds and beasts call to one another;

The one who proclaims the Lotus Sutra,

Dwelling here, hears them all.

Above, in the Brahma heavens,

The Radiant Sound and Universal Purity heavens,

And onward to the Heaven of the Summit of Existence,

Whatever voices speak therein—

The Dharma teacher dwelling here

Is able to hear them all.

The entire assembly of bhikshus

And all the bhikshunis,

Whether reading and reciting the scriptures

Or teaching them to others—

The Dharma teacher dwelling here

Is able to hear them all.

There are also bodhisattvas

Reading and reciting the sutras of the Dharma,

Or teaching them to others,

Compiling them and explaining their meaning;

All such voices

That person is able to hear.

The Buddhas, the Great Sages,

Teach and transform sentient beings,

And amid the great assemblies

Expound the wondrous Dharma;

The one who upholds this Lotus Sutra

Is able to hear them all.

Throughout the trichiliocosm,

All sounds within and without,

Downward as far as the Avici hell (3),

And upward as far as the Heaven of the Summit of Existence (4),

That person hears every sound

Without impairment of the faculty of hearing.

Because those ears are keen and clear,

That person can distinguish and understand them all.

The one who upholds the Lotus Sutra,

Although not yet possessing the divine ear,

Merely through the ears received at birth,

Already has merits such as these.

“Furthermore, Constant Diligence, if a good man or good woman accepts and upholds this sutra, whether reading, reciting, explaining, teaching, or copying it, that person will perfect eight hundred merits of the nose. With that pure faculty of smell, that person will detect throughout the trichiliocosm, above and below, within and without, all the various fragrances: the fragrance of sumana flowers, jati flowers, mallika flowers, champaka flowers, patala flowers, red lotus flowers, blue lotus flowers, and white lotus flowers; the fragrance of flowering trees and fruit-bearing trees; the fragrance of sandalwood, aloeswood, tamalapatra, and tagara; and hundreds of thousands of blended fragrances, whether powdered, made into pellets, or prepared as fragrant ointments.

Dwelling here, the one who upholds this sutra will be able to distinguish them all.

“That person will also clearly discern the scents of sentient beings: the scent of elephants, horses, goats, oxen, and so forth; the scent of men, women, and young maidens; and the scents of grasses, trees, thickets, and forests. Whether near or far, that person will clearly detect and know all the scents that exist without error.

“Although the one who upholds this sutra dwells here, that person will also detect the fragrances in the heavens above: the fragrance of the parijataka and kovidara trees; the fragrance of mandara flowers, great mandara flowers, manjushaka flowers, and great manjushaka flowers; the fragrance of sandalwood and aloeswood; the various powdered incenses; and the fragrance of beautiful flowers. All such heavenly fragrances, mingling together and wafting forth their perfume, that person will detect and know.

“That person will also detect the scents of the bodies of the devas: the scent of Shakra Devendra when he is in his supreme palace enjoying the pleasures of the five desires; his scent when he is in the Hall of the Wondrous Dharma teaching the Dharma to the devas of the Heaven of the Thirty-Three; and his scent when he roams through the gardens. That person will likewise detect from afar the bodily scents of the other male and female devas. In this manner, successively upward as far as the Brahma heavens and onward to the Heaven of the Summit of Existence, that person will detect the bodily scents of all the devas.

“That person will also detect the fragrances of the incense burned by the devas, as well as the scents of shravakas, pratyekabuddhas, bodhisattvas, and the bodies of the Buddhas, and from afar will know where they dwell. Although that person detects and knows all these fragrances, the faculty of smell will remain unimpaired and unerring. If that person wishes to distinguish them and explain them to others, the memory will remain accurate and without error.”

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

That person’s nose is pure,

And within this world,

Whether things are fragrant or foul,

That person detects and knows them all.

Sumana and jati,

Tamalapatra and sandalwood,

Aloeswood and the fragrance of cinnamon,

The fragrances of all kinds of flowers and fruits,

And the scents of all sentient beings—

The scents of men and women—

Though the Dharma teacher may be far away,

By their scents that person knows where they are.

Mighty wheel-turning kings,

Lesser wheel-turning kings and their sons,

Their ministers and palace attendants—

By their scents that person knows where they are.

Precious jewels worn upon the body

And the precious stores beneath the earth.

The precious consort of a Wheel-Turning King—

By scent, he knows where she is.

The adornments worn by people,

Their garments and jeweled necklaces,

And the various fragrances anointing their bodies—

By scent, he knows those persons.

Whether the devas walk or sit,

Roam for pleasure, or display spiritual transformations,

The person who upholds this Lotus Sutra,

By scent, knows them all.

All trees, flowers, fruits, and seeds,

And the fragrance of clarified butter and oil—

The person who upholds this sutra here

Knows where they all are.

In the mountains and deep, perilous places,

Where sandalwood trees blossom,

All the beings dwelling therein—

By scent, he knows them all.

The Iron-Ring Mountains, the great oceans,

And all beings throughout the lands—

The person who upholds the sutra, by scent,

Knows where they all are.

The male and female asuras

And all their retinues,

Whether fighting, quarreling, or roaming for pleasure—

By scent, he knows them all.

In wildernesses and dangerous places,

Lions, elephants, tigers, and wolves,

Wild oxen, water buffaloes, and the like—

By scent, he knows where they dwell.

If a woman is pregnant,

And it is not yet known whether the child is male or female,

Whether it lacks faculties or is nonhuman—

By scent, he knows all this.

Through the power of discerning scents,

He knows when a woman has newly conceived,

Whether the pregnancy will succeed or fail,

And whether she will safely bear a blessed child.

Through the power of discerning scents,

He knows the thoughts of men and women,

Their lust, delusion, and anger,

And also knows those who cultivate the path.

All hidden treasures beneath the earth—

Gold, silver, and precious jewels,

And things stored in bronze vessels—

On hearing them spoken of, he knows them all.

All kinds of jeweled necklaces

Whose value no one knows—

By scent, he knows whether they are costly or cheap

And where they were produced.

All the flowers of heaven—

Mandarava and manjushaka flowers,

And the parijataka tree—

By scent, he knows them all.

All the heavenly palaces,

Differing as superior, intermediate, or inferior,

Adorned with precious flowers—

By scent, he knows them all.

The devas’ splendid palaces, gardens, and groves,

And their halls of the Wondrous Dharma,

Wherein they delight and play—

By scent, he knows them all.

Whether devas listen to the Dharma

Or enjoy the five desires,

Whether coming, going, walking, sitting, or lying down—

By scent, he knows them all.

Heavenly maidens clothed in garments,

Adorned with exquisite flowers and fragrances,

As they roam about for pleasure—

By scent, he knows them all.

Ascending successively in this manner,

Even as far as the Brahma heavens,

Those entering meditation and emerging from meditation—

By scent, he knows them all.

The Light-Sound and Universal Purity heavens (5),

Even as far as the Summit of Existence,

Those newly born there and those declining toward death—

By scent, he knows them all.

The assemblies of bhikshus

Who constantly strive diligently in the Dharma,

Whether sitting or practicing walking meditation,

Or reading and reciting the scriptures,

Or dwelling beneath forest trees,

Single-mindedly practicing meditation—

The person who upholds the sutra, by scent,

Knows where they all are.

Bodhisattvas firm in resolve,

Whether meditating, reading, or reciting,

Or teaching the Dharma to others—

By scent, he knows them all.

Wherever the World-Honored Ones may be,

Revered by all,

Compassionately teaching the Dharma to beings—

By scent, he knows them all.

Beings in the presence of the Buddha,

Hearing the sutra and rejoicing,

Cultivating in accordance with the Dharma—

By scent, he knows them all.

Although he has not yet attained

The bodhisattva’s outflow-free, Dharma-born body,

The person who upholds this sutra

First attains this characteristic of the nose.

Furthermore, Ever-Diligent! If good men or good women accept and uphold this sutra, whether reading, reciting, explaining, teaching, or transcribing it, they will attain twelve hundred merits of the tongue.

Whatever is good or bad, delicious or unpleasant, and all things bitter or astringent, when placed upon that person’s tongue, will all be transformed into exquisite flavors like heavenly amrita; nothing will fail to be delicious.

If, with that faculty of the tongue, such a person teaches the Dharma amid a great assembly, the profound and wondrous sounds expressed will enter the hearts of those assembled and cause them all to rejoice, delight, and be joyful.

Moreover, the heavenly sons and heavenly maidens, Shakra, Brahma, and all the devas, hearing this profound and wondrous voice expound the teaching in orderly sequence, will all come to listen. The dragons and dragon maidens, yakshas and yaksha maidens, gandharvas and gandharva maidens, asuras and asura maidens, garudas and garuda maidens, kimnaras and kimnara maidens, mahoragas and mahoraga maidens will all draw near, reverently make offerings, and listen to the Dharma.

Bhikshus, bhikshunis, upasakas, upasikas, kings, princes, ministers, their retinues, minor Wheel-Turning Kings and great Wheel-Turning Kings, together with their seven treasures, their thousand sons, and their inner and outer retinues, will sit in their palaces and all come to listen to the Dharma.

Because this bodhisattva skillfully teaches the Dharma, brahmans, householders, and the people of the realm will follow, attend upon, and make offerings to that person throughout their lives. Moreover, shravakas, pratyekabuddhas, bodhisattvas, and all Buddhas will always delight in seeing that person. Wherever that person may be, all Buddhas will turn toward that place and teach the Dharma. That person will be able to accept and uphold the entire Buddha Dharma and will also be able to utter profound and wondrous sounds of Dharma.

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

That person’s tongue is pure

And never experiences unpleasant flavors;

Whatever that person eats or drinks

Is transformed into amrita.

With a fine, profound, and pure voice,

He teaches the Dharma amid the assembly,

Using causes, conditions, and parables

To guide the hearts of living beings.

All who hear him rejoice

And present excellent offerings.

Devas, dragons, and yakshas,

Together with asuras and the rest,

All with reverent hearts

Come together to hear the Dharma.

If the person who teaches this sutra Dharma

Wishes, with a wondrous voice,

To fill the entire trichiliocosm,

That voice will reach it at will.

Great and minor Wheel-Turning Kings,

Together with their thousand sons and retinues,

With palms joined and hearts reverent,

Always come to hear and receive the Dharma.

Devas, dragons, and yakshas,

Rakshasas and pishachas,

Also with joyful hearts,

Always delight in coming to make offerings.

Brahma Heaven Kings, Mara Kings,

Ishvara and Maheshvara—

All such assemblies of devas

Always come to that person’s dwelling.

The Buddhas and their disciples,

Hearing that person proclaim the sounds of Dharma,

Mindfully protect and preserve him,

And at times manifest their bodies to him.

Furthermore, Ever-Diligent! If good men or good women accept and uphold this sutra, whether reading, reciting, explaining, teaching, or transcribing it, they will attain eight hundred merits of the body. They will obtain a pure body like immaculate lapis lazuli, which living beings will delight in seeing. Because that body is pure, all living beings throughout the trichiliocosm—their birth and death, their higher or lower stations, their beauty or ugliness, and their birth in good or evil destinies—will all appear clearly within it.

The Iron-Ring Mountains, the Great Iron-Ring Mountains, Mount Meru, Great Mount Meru, and all the other mountains, together with the living beings dwelling therein, will all appear clearly within that body. From the Avichi Hell below to the Summit of Existence above, all environments and living beings will appear clearly within that body. Whether shravakas, pratyekabuddhas, bodhisattvas, or Buddhas teaching the Dharma, all their forms and images will appear within that body.

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

If a person upholds the Lotus Sutra,

That person’s body will be exceedingly pure,

Like immaculate lapis lazuli,

And all living beings will delight in seeing it.

It will also be like a bright, clear mirror

In which all forms and images are seen;

Within his pure body, the bodhisattva

Sees all things in the world.

He alone sees them clearly;

Other people cannot see them.

Throughout the trichiliocosm,

All living beings—

Devas, humans, and asuras,

Hell beings, hungry ghosts, and animals—

All such forms and images

Appear clearly within his body.

The palaces of all the devas,

Even those at the Summit of Existence,

The Iron-Ring Mountains and Mount Meru,

Mount Maha-Meru,

And all the great oceans and waters

Appear within his body.

The Buddhas and shravakas,

The bodhisattvas, children of the Buddhas,

Whether alone or amid assemblies,

Teaching the Dharma—all appear therein.

Although he has not yet attained the wondrous body

Of the Dharma-nature, pure of all outflows,

Within this ordinary pure body

All things appear.

Furthermore, Ever-Diligent! After the Tathagata has entered extinction, if good men or good women accept and uphold this sutra, whether reading, reciting, explaining, teaching, or transcribing it, they will attain twelve hundred merits of the mind.

With that purified mind faculty, even upon hearing a single verse or a single sentence, one penetrates its immeasurable and boundless meanings. Having understood those meanings, one can expound a sentence or a verse for a month, four months, or even a year. All the teachings one sets forth, in accordance with their purport, conform to true reality and do not contradict one another.

Even when speaking of worldly scriptures, principles of governance, means of livelihood, and so forth, all accord with the true Dharma. One knows all the thoughts, conceptions, mental activities, and discursive notions of the beings in the six realms throughout the three-thousand-great-thousand world.

Although one has not yet attained undefiled wisdom, one’s mind faculty is purified in this way. Whatever that person thinks, considers, calculates, or says is entirely the Buddha-Dharma; nothing is untrue, and it is also what was taught in the sutras of the Buddhas of former times.

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

That person’s mind is pure,

Bright, keen, and undefiled.

With that excellent mind faculty,

One knows teachings high, middle, and low.

Even upon hearing a single verse,

One comprehends immeasurable meanings,

And expounds the Dharma properly in sequence

For a month, four months, or even a year.

Within and beyond this realm,

All living beings—

Whether devas, dragons, or humans,

Yakshas, ghosts, spirits, and others—

Whatever thoughts and conceptions arise

Among those in the six realms,

Through the blessed reward of upholding the Lotus Sutra,

One knows them all simultaneously.

Countless Buddhas of the ten directions,

Adorned with the marks born of a hundred merits,

Teach the Dharma for living beings;

One hears it all and is able to retain it.

One reflects upon immeasurable meanings

And likewise expounds immeasurable teachings;

Never confusing what comes before or after,

Because one upholds the Lotus Sutra,

One fully knows the characteristics of all dharmas

And clearly understands their sequence according to meaning.

One comprehends names, words, and language,

And expounds them according to one’s understanding.

Whatever that person speaks

Is the Dharma of the Buddhas of old.

Because one expounds this Dharma,

One is fearless among the assembly.

The person who upholds the Lotus Sutra

Has a mind faculty purified in this way.

Although not yet having attained freedom from the outflows,

One already possesses such signs.

The person who upholds this sutra

Dwells upon a rare and wondrous ground,

And is regarded with joy,

Affection, and reverence by all living beings.

One is able, with thousands, myriads, and kotis

Of exceedingly skillful expressions,

To distinguish and expound the Dharma,

Because one upholds the Lotus Sutra.

20. The Chapter on Bodhisattva Never-Disparaging

At that time, the Buddha addressed the great bodhisattva Mahasthamaprapta, saying: “You should now understand! If any bhikshu, bhikshuni, upasaka, or upasika accepts and upholds this Lotus Sutra, that person will attain the merits previously described and will have purified faculties of eye, ear, nose, tongue, body, and mind. If anyone speaks harshly of, reviles, or slanders such a person, that offender will incur grave retribution, as previously explained.

“Mahasthamaprapta! In the distant past, immeasurable, boundless, inconceivable, countless kalpas ago, there was a Buddha named Tathagata King of Majestic Sound, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Devas and Humans, Buddha, Blessed One.

“That kalpa was called Free from Decline, and that land was called Great Accomplishment. In that world, the Buddha King of Majestic Sound taught the Dharma for devas, humans, and asuras. For those seeking to become shravakas, he taught the Dharma of the Four Noble Truths, enabling them to escape birth, old age, sickness, and death and ultimately attain nirvana. For those seeking to become pratyekabuddhas, he taught the Dharma of the Twelve Links of Dependent Origination. For the bodhisattvas, for the sake of unsurpassed perfect enlightenment, he taught the six paramitas, leading ultimately to the wisdom of the Buddha.

“Mahasthamaprapta! The lifespan of that Buddha King of Majestic Sound was forty myriads of kotis of nayutas of kalpas, as numerous as the sands of the Ganges. His true Dharma remained in the world for as many kalpas as there are particles of dust in one Jambudvipa, and his semblance Dharma remained in the world for as many kalpas as there are particles of dust in the four continents.

After benefiting living beings, that Buddha then entered extinction. After his true Dharma and semblance Dharma had both come to an end, another Buddha appeared in that land, likewise named Tathagata King of Majestic Sound, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Devas and Humans, Buddha, Blessed One. In this manner, in succession, twenty thousand kotis of Buddhas appeared, all bearing the same name.

“After the first Tathagata King of Majestic Sound had entered extinction, and after his true Dharma had vanished, during the age of the semblance Dharma, bhikshus of overweening pride possessed great power.

“At that time, there was a bodhisattva bhikshu named Never-Disparaging. Mahasthamaprapta! Why was he called Never-Disparaging? Whenever this bhikshu saw any bhikshu, bhikshuni, upasaka, or upasika, he would bow in homage, praise them, and say: ‘I deeply revere you and dare not disparage you.

“‘Why is this? Because all of you practice the bodhisattva path and will become Buddhas.’

“This bhikshu did not devote himself to reading and reciting the scriptures but only went about bowing in homage. Even when he saw members of the fourfold assembly from afar, he would deliberately approach them, bow in homage, praise them, and say: ‘I dare not disparage you, for all of you will become Buddhas.’ Some among the fourfold assembly, whose minds were impure, became angry and reviled him harshly, saying: ‘Where did this ignorant bhikshu come from, who presumptuously says, “I do not disparage you,” and confers upon us a prediction that we shall become Buddhas? We have no use for such a false prediction.’

“This continued for many years. Though constantly reviled, he never became angry and always said: ‘You will become Buddhas.’ When he spoke these words, people sometimes struck or pelted him with sticks, tiles, and stones. He would immediately run away and stand at a distance, yet still cry out loudly: ‘I dare not disparage you, for all of you will become Buddhas.’ Because he always spoke these words, the bhikshus, bhikshunis, upasakas, and upasikas of overweening pride called him Never-Disparaging.

“When this bhikshu was about to die, from the midst of empty space he heard in full twenty thousand myriads of kotis of verses of the Lotus Sutra that the Buddha King of Majestic Sound had taught in former times. Having heard them, he was able to accept and uphold them all, and he immediately attained the purification of the eye faculty and the purification of the faculties of ear, nose, tongue, body, and mind, as described above. Having attained the purification of the six faculties, his lifespan was extended by two hundred myriads of kotis of nayutas of years, during which he widely expounded this Lotus Sutra for others.

“At that time, the bhikshus, bhikshunis, upasakas, and upasikas of overweening pride who had despised him and given him the name ‘Never-Disparaging’ now saw that he had attained great powers of spiritual penetration, the power of eloquent and joyful exposition, and the power of great wholesome serenity.(6) Hearing him teach the Dharma, they all placed their faith in him, submitted to him, and followed him.

“That bodhisattva taught and transformed thousands of myriads of beings, causing them to abide in unsurpassed perfect enlightenment. After his life ended, he encountered two thousand kotis of Buddhas, all named Sun-Moon-Lamp-Radiance, and within their Dharma assemblies he taught this Lotus Sutra. Through these causes and conditions, he later encountered two thousand kotis of Buddhas, all named Sovereign Cloud-Lamp-King.

Within the Dharma assemblies of those Buddhas, he accepted, upheld, read, and recited this scripture and expounded it for the fourfold assembly. He therefore attained the constant purification of the eyes described above, as well as the purification of the faculties of ear, nose, tongue, body, and mind, and he taught the Dharma among the fourfold assembly with a fearless mind.

“Mahasthamaprapta! That great bodhisattva Never-Disparaging made offerings to all those Buddhas, revered, honored, and praised them, and planted roots of goodness. Later, he again encountered thousands of myriads of kotis of Buddhas and likewise taught this scripture within their Dharma assemblies. When his merits were perfected, he attained Buddhahood.

“Mahasthamaprapta! What do you think? Was bodhisattva Never-Disparaging of that time some other person? He was none other than I myself. Had I in previous lives not accepted, upheld, read, and recited this sutra and explained and taught it to others, I could not have so swiftly attained unsurpassed perfect enlightenment. Because, in the presence of the Buddhas of former times, I accepted, upheld, read, and recited this sutra and taught it to others, I swiftly attained unsurpassed perfect enlightenment.”

Great Strength! At that time, the fourfold assembly of bhikshus, bhikshunis, upasakas, and upasikas, because they bore anger and contempt toward me, for two hundred kotis of kalpas never encountered a Buddha, never heard the Dharma, and never saw the Sangha. For a thousand kalpas they underwent great suffering in the Avici Hell. After those offenses had been exhausted, they again encountered the bodhisattva Never Disparaging, who taught and transformed them toward unsurpassed, complete, perfect enlightenment.

Great Strength! What do you think? Were the members of the fourfold assembly who constantly disparaged that bodhisattva at that time anyone else? They are precisely those now in this assembly: Bhadrapala and the other five hundred bodhisattvas, Lion Moon and the other five hundred bhikshus, and Sugatacetan and the other five hundred upasakas, all of whom are irreversible from unsurpassed, complete, perfect enlightenment.

Great Strength! You should know that this Lotus Sutra of the Wonderful Dharma greatly benefits the great bodhisattvas and can enable them to attain unsurpassed, complete, perfect enlightenment. Therefore, after the Buddha’s parinirvana, the great bodhisattvas should always receive, uphold, read, recite, explain, expound, and copy this sutra.

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

In the past there was a Buddha

Whose name was King of Majestic Voice;

His wisdom and spiritual powers were boundless,

And he guided all beings.

Devas, humans, dragons, and spirits

All made offerings to him together.

After that Buddha’s parinirvana,

When the Dharma was about to perish,

There was a bodhisattva

Named Never Disparaging.

At that time, the fourfold assembly

Clung deludedly to the various dharmas.

The bodhisattva Never Disparaging

Would go to where they were

And say to them:

“I dare not disparage you;

You practice the path with reverence

And will all become Buddhas.”

When those people heard this,

They scorned, reviled, and cursed him all the more,

Yet the bodhisattva Never Disparaging

Was able to endure it all.

When the bodhisattva’s offenses were exhausted

And his life was nearing its end,

He was able to hear this Dharma-sutra,

And his six faculties became purified.

Through the power of spiritual penetration,

His lifespan was extended for many years,

And once again, for all kinds of people,

He widely proclaimed this Dharma-sutra.

Those assemblies who clung to their views of the Dharma

All received that bodhisattva’s

Teaching and transformation, thereby attaining accomplishment,

And were caused to abide in the Buddha Way.

When Never Disparaging’s life ended,

He encountered countless Buddhas.

Because he had expounded this sutra,

He obtained immeasurable merit and virtue;

Gradually perfecting his merit and virtue,

He quickly realized the Buddha Way.

Never Disparaging of that time

Was none other than I myself.

The members of the fourfold assembly at that time,

Those who clung to their views of the Dharma,

Heard Never Disparaging say:

“You will become Buddhas.”

Because of those causes and conditions,

They encountered countless Buddhas.

They are precisely those in this Dharma assembly:

The five hundred bodhisattvas,

Together with the fourfold assembly—

All the men and women of pure faith—

Who now, here before me,

Hear the Lotus Sutra being proclaimed.

In former lives,

I exhorted those people

To hear and receive the Lotus Sutra,

The foremost Dharma.

I revealed it, taught it to people,

And caused them to abide in nirvana,

Life after life continually receiving and upholding

Sutras such as this.

Throughout kotis upon kotis of myriads of kalpas,

Even for an inconceivable length of time,

Only after a very long time can one hear

This Lotus Sutra of the Wonderful Dharma.

Throughout kotis upon kotis of myriads of kalpas,

Even for an inconceivable length of time,

The Buddhas, the World-Honored Ones,

Only after a very long time expound this sutra.

Therefore, practitioners,

After the Buddha’s parinirvana,

On hearing a Dharma-sutra such as this,

Should not give rise to doubt or confusion.

They should single-mindedly

Widely proclaim this sutra,

Encounter Buddhas life after life,

And quickly realize the Buddha Way.

21. The Chapter on the Spiritual Powers of the Tathagata

At that time, the great bodhisattvas who had emerged from beneath the earth, as numerous as the motes of dust in a thousand worlds, all joined their palms single-mindedly before the Buddha, gazed reverently upon his countenance, and addressed him, saying: “World-Honored One! After the Buddha’s parinirvana, in the lands where the emanation bodies of the World-Honored One have entered parinirvana, we shall widely proclaim this sutra. Why is this? We ourselves also wish to obtain this great and pure Dharma, so that we may receive, uphold, read, recite, explain, expound, copy, and make offerings to it.”

At that time, before Manjushri and the others—the immeasurable hundreds of thousands of myriads of kotis of great bodhisattvas who had long dwelt in the Saha world—and before the bhikshus, bhikshunis, upasakas, upasikas, devas, dragons, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and all the other members of the assembly, the World-Honored One manifested great spiritual powers. He extended his broad and long tongue upward as far as the Brahma Heaven, while from all his pores he emitted immeasurable, countless rays of light of every color, which universally illuminated all the lands throughout the ten directions.

The Buddhas seated upon lion thrones beneath the jeweled trees did likewise: they extended their broad and long tongues and emitted immeasurable rays of light.

After Shakyamuni Buddha and the Buddhas beneath the jeweled trees had manifested their spiritual powers in this way for a full hundred thousand years, they withdrew their tongues. At the same time, they coughed and snapped their fingers together. Those two sounds reached all the Buddha lands throughout the ten directions, and the earth in each of them trembled in six ways.

Through the Buddha’s spiritual power, the beings therein—devas, dragons, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and others—all saw in this Saha world immeasurable and boundless hundreds of thousands of myriads of kotis of Buddhas seated upon lion thrones beneath jeweled trees. They also saw Shakyamuni Buddha and the Tathagata Many Jewels seated upon the lion throne within the jeweled stupa.

They further saw immeasurable and boundless hundreds of thousands of myriads of kotis of great bodhisattvas, as well as the fourfold assembly, reverently surrounding Shakyamuni Buddha. Having seen this, they all rejoiced greatly, attaining what they had never experienced before.

At once, the devas in midair proclaimed in a loud voice: “Beyond immeasurable and boundless hundreds of thousands of myriads of kotis of countless worlds, there is a land called Saha. Within it is a Buddha named Shakyamuni, who is now expounding for the great bodhisattvas a Mahayana sutra called the Lotus of the Wonderful Dharma, a Dharma for teaching bodhisattvas that is protected and kept in mind by all Buddhas. You should rejoice from the depths of your hearts and should also bow to and make offerings to Shakyamuni Buddha.”

When those beings heard the voice in midair, they joined their palms, turned toward the Saha world, and said: “Namo Shakyamuni Buddha! Namo Shakyamuni Buddha!” They took various flowers and incense, jeweled necklaces, banners, canopies, ornaments worn upon the body, and precious treasures, and all scattered them together toward the Saha world. The objects scattered from the ten directions gathered like clouds and transformed into a jeweled canopy that spread over all the Buddhas in this place. At that time, the lands throughout the ten directions became open and unobstructed, as though they were a single Buddha land.

(The passage bearing this sequence number is not found.)

At that time, the Buddha told Superior Conduct and the other bodhisattvas in the great assembly: “The spiritual powers of the Buddhas are immeasurable, boundless, and inconceivable. Even if, using these spiritual powers, I were for immeasurable and boundless hundreds of thousands of myriads of kotis of countless kalpas to describe the merit and virtue of this sutra for the sake of entrusting it, I still could not exhaust them.

“To state it briefly, all the Dharmas possessed by the Tathagata, all the Tathagata’s sovereign spiritual powers, all the Tathagata’s essential secret treasury, and all the Tathagata’s most profound matters are proclaimed, revealed, and clearly expounded in this sutra. Therefore, after the Tathagata’s parinirvana, you should single-mindedly receive, uphold, read, recite, explain, expound, and copy it, and practice in accordance with its teachings.

“In any land, wherever there are people who receive, uphold, read, recite, explain, expound, and copy it, and who practice in accordance with its teachings; or wherever a scroll of this sutra is kept—whether in a garden, in a forest, beneath a tree, in a Sangha dwelling, in the home of a layperson (7), in a palace hall, on a mountain, in a valley, or in an open wilderness—a stupa should be erected there and offerings made to it.”

Why is this? Know that such a place is itself the place of enlightenment. Here the Buddhas attain unsurpassed, complete, perfect enlightenment; and here the Buddhas enter nirvana.

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

The Buddhas, saviors of the world,

Abiding in great spiritual powers,

To delight all sentient beings,

Manifest immeasurable spiritual might:

Their tongues reach to the Brahma heaven,

Their bodies emit countless rays of light;

For those who seek the Buddha Way,

They manifest these rare events.

The sound of the Buddhas clearing their throats,

Together with the sound of snapping their fingers,

Resounds throughout the worlds of the ten directions,

And all lands quake in six ways.

After the Buddha’s passing into extinction,

Those who can uphold this sutra

Cause all the Buddhas to rejoice

And manifest immeasurable spiritual might.

In entrusting this sutra,

Were I to praise those who accept and uphold it

Throughout immeasurable kalpas,

I still could never reach the end.

The merit of such persons

Is boundless and inexhaustible,

Like space throughout the ten directions,

Whose limits cannot be found.

Those who can uphold this sutra

Have thereby already seen me;

They have also seen the Buddha Many Treasures

And all my emanation Buddhas.

They also see me today

Teaching and transforming the bodhisattvas.

Those who can uphold this sutra

Cause me and my emanation Buddhas,

And the Buddha Many Treasures, who passed into extinction,

All to rejoice.

The present Buddhas of the ten directions,

Together with those of the past and future,

They also see and make offerings to,

And cause them all to rejoice.

The secret and essential Dharma attained

By the Buddhas seated at the place of enlightenment—

Those who uphold and recite this sutra

Will also attain it before long.

Those who can uphold this sutra,

Regarding the meaning of all dharmas,

Their names, terms, and expressions,

Will delight in speaking without end.

Like the wind moving through empty space,

They will encounter no obstruction at all.

After the Tathagata’s passing into extinction,

They will understand the sutras spoken by the Buddha,

Their causes, conditions, and sequence,

And expound them truthfully according to their meaning.

Like the light of the sun and moon,

Which can dispel every darkness,

Such persons, journeying through the world,

Can dispel the darkness of sentient beings,

Teaching immeasurable bodhisattvas

Ultimately to abide in the One Vehicle.

Therefore, those who possess wisdom,

Hearing the benefits of this merit,

After my passing into extinction,

Should accept and uphold this sutra.

Such persons, on the Buddha Way,

Will assuredly have no doubt.

22. The Chapter on Entrustment

At that time, Śākyamuni Buddha rose from the Dharma seat and manifested great spiritual power. With his right hand he stroked the crowns of immeasurable bodhisattvas and said: “Throughout immeasurable hundreds of thousands of myriads of koṭis of countless kalpas, I cultivated this difficult-to-attain Dharma of unsurpassed, complete, perfect enlightenment. I now entrust it to you. You should single-mindedly propagate this Dharma, causing it to increase and spread widely.”

The Buddha stroked the crowns of the great bodhisattvas three times in this manner and said: “Throughout immeasurable hundreds of thousands of myriads of koṭis of countless kalpas, I cultivated this difficult-to-attain Dharma of unsurpassed, complete, perfect enlightenment. I now entrust it to you. You must accept, uphold, read, recite, and widely proclaim this Dharma, so that all sentient beings may hear and know it.”

Why is this? The Tathagata possesses great loving-kindness and compassion, is without stinginess, and has no fear. He is able to bestow upon sentient beings the wisdom of the Buddha, the wisdom of the Tathagata, and self-arising wisdom. The Tathagata is the great benefactor of all sentient beings. You too should accept and study the Dharma of the Tathagata and must not give rise to stinginess. In future ages, if any good man or good woman believes in the wisdom of the Tathagata, you must expound this Sutra of the Lotus Flower of the Wonderful Dharma for them, enabling them all to hear and know it, so that they may attain the wisdom of the Buddha.

If any sentient beings do not believe or accept it, you should instruct them in other profound teachings of the Tathagata, bringing them benefit and joy. If you can do this, you will thereby have repaid the kindness of the Buddhas.

At that time, when the great bodhisattvas heard the Buddha speak thus, their entire bodies were filled with great joy, and their reverence increased still further. Bowing their bodies and lowering their heads, they placed their palms together toward the Buddha and said in unison: “Just as the Blessed One has instructed, we shall reverently carry it out in full. We beg the Blessed One not to be concerned.”

Three times, the assembly of great bodhisattvas spoke in this manner, saying in unison: “Just as the Blessed One has instructed, we shall reverently carry it out in full. We beg the Blessed One not to be concerned.”

Then Śākyamuni Buddha caused all his emanation Buddhas who had come from the ten directions to return to their original lands, saying: “May all the Buddhas return and dwell at ease in their respective places, and may the stupa of the Buddha Many Treasures be restored as before.”

When the Buddha had spoken these words, the immeasurable emanation Buddhas from the ten directions, seated upon lion thrones beneath jeweled trees, together with the Buddha Many Treasures, the boundless and countless assembly of great bodhisattvas including Superior Conduct and the others, Śāriputra and the others, the fourfold assembly of śrāvakas, and all the devas, humans, asuras, and others in the world, having heard what the Buddha said, all rejoiced greatly.

23. The Chapter on the Former Deeds of the Bodhisattva Medicine King

At that time, the Bodhisattva Constellation King Flower addressed the Buddha, saying: “Blessed One! How does the Bodhisattva Medicine King journey throughout the Sahā world? Blessed One! How many thousands of myriads of koṭis of nayutas of difficult ascetic practices has this Bodhisattva Medicine King undertaken? Excellent, Blessed One! We pray that you explain and speak of them briefly, so that the devas, dragons, spirits, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, and others, as well as the bodhisattvas who have come from other lands and this assembly of śrāvakas, may all rejoice upon hearing it.”

At that time, the Buddha told the Bodhisattva Constellation King Flower: “In the past, immeasurable Ganges-sands of kalpas ago, there was a Buddha named Tathagata Pure and Bright Virtue of the Sun and Moon, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One.

“That Buddha had eighty koṭis of great bodhisattvas and a great assembly of śrāvakas as numerous as the sands of seventy-two Ganges Rivers. The lifespan of that Buddha was forty-two thousand kalpas, and the lifespan of the bodhisattvas was equal to his. In that land there were no women, hell beings, hungry ghosts, animals, asuras, or the like, nor were there any sufferings or calamities.

The ground was level like the palm of a hand and composed of lapis lazuli. Jeweled trees adorned it; jeweled canopies covered it; beautiful jeweled banners hung down; and jeweled vessels and incense burners were found throughout the land. Platforms were made of the seven treasures, with one platform beside each tree, and each tree stood an arrow’s flight from its platform.

Beneath all those jeweled trees sat bodhisattvas and śrāvakas. Upon each jeweled platform were hundreds of koṭis of devas playing celestial music and singing praises of the Buddha as offerings.

“At that time, that Buddha expounded the Lotus Sutra for the Bodhisattva Seen with Joy by All Sentient Beings, together with the assemblies of bodhisattvas and śrāvakas.

“That Bodhisattva Seen with Joy by All Sentient Beings delighted in cultivating ascetic practices. Within the Dharma assembly of the Buddha Pure and Bright Virtue of the Sun and Moon, he diligently practiced walking meditation and single-mindedly sought buddhahood. After fully twelve thousand years, he attained the ‘samādhi that manifests all physical forms.’

“Having attained that samādhi, he rejoiced greatly and immediately thought: ‘My attainment of this samādhi that manifests all physical forms is entirely due to the power of hearing the Lotus Sutra. I should now make offerings to the Buddha Pure and Bright Virtue of the Sun and Moon and to the Lotus Sutra.’

“He immediately entered that samādhi, and from the midst of empty space he rained down māndārava flowers and mahāmāndārava flowers, together with finely powdered hard black sandalwood, filling the sky like clouds and showering downward. He also rained down incense of sandalwood from the far shore of the ocean; six shu (8) of this incense were worth the entire Sahā world. With these, he made offerings to the Buddha.”

Having made such offerings, he arose from samadhi and thought to himself: “Although I have used spiritual powers to make offerings to the Buddha, this is not equal to making an offering of my own body.” He then drank fragrant substances: sandalwood, frankincense, turushka, prikka, aloeswood resin incense; he also drank fragrant oils made from champaka flowers and others. After fully one thousand two hundred years, he anointed his body with fragrant oil before the Buddha Sun-Moon-Pure-Bright-Virtue, wrapped himself in a precious celestial robe, poured various fragrant oils over himself, and, through the spiritual power of his vows, set his own body aflame.

The light shone throughout eighty koṭis of worlds, as numerous as the sands of the Ganges. The Buddhas within them all praised him simultaneously, saying: “Excellent! Excellent, good man! This is true diligence; it is called the true Dharma offering to the Tathagata. Offerings of flowers, incense, jeweled necklaces, burning incense, powdered incense, anointing incense, banners, canopies, celestial silks, and the incense of uragasara sandalwood—even all such offerings cannot equal it.

“Even the giving away of kingdoms, cities, wives, and children cannot equal it. Good man! This is called the foremost gift, the most honored and supreme of all gifts, because it is an offering of Dharma to the Tathagatas.” Having spoken these words, all the Buddhas fell silent. The bodhisattva’s body continued burning for one thousand two hundred years, and only after that time was his body entirely consumed.

After the Bodhisattva Gladly-Seen-by-All-Beings had completed this Dharma offering and his life had ended, he was born again in the land of the Buddha Sun-Moon-Pure-Bright-Virtue. In the household of King Pure Virtue, he suddenly appeared by transformation, seated cross-legged. He immediately spoke this verse to his royal father:

Great King, you should now know!

While I practiced walking meditation there,

I immediately attained the samadhi

That manifests all physical forms.

Through most diligent cultivation,

I relinquished my beloved body

As an offering to the World-Honored One,

Seeking supreme wisdom.

Having spoken this verse, he said to his royal father: “The Buddha Sun-Moon-Pure-Bright-Virtue is still present even now. After previously making offerings to that Buddha, I attained the ‘Dharani for Understanding the Speech of All Sentient Beings.’ I also heard this Lotus Sutra, comprising eight hundred thousand myriad koṭis of nayutas, kankaras, bimbaras, and akshobhyas (A) of verses.

“Great King! I must now once again make offerings to that Buddha.” Having spoken, he immediately seated himself upon a platform of the seven treasures and rose into the air to the height of seven tala trees. Arriving before the Buddha, he bowed his head and face at the Buddha’s feet, joined his palms, and praised him in verse:

Your countenance is exceedingly wondrous and beautiful;

Your radiance illuminates the ten directions.

Once before I made offerings to you,

And now I return to behold you in person.

At that time, after the Bodhisattva Gladly-Seen-by-All-Beings had spoken this verse, he addressed the Buddha, saying: “World-Honored One! Is the World-Honored One still abiding in this world?”

Thereupon, the Buddha Sun-Moon-Pure-Bright-Virtue said to the Bodhisattva Gladly-Seen-by-All-Beings: “Good man! The time for my entrance into nirvana has arrived; the time for my final extinction has arrived. You should arrange my couch. Tonight I shall enter nirvana.”

The Buddha further said to the Bodhisattva Gladly-Seen-by-All-Beings: “Good man! I entrust the Buddha-Dharma to you, together with the bodhisattvas, the great disciples, and the Dharma of unsurpassed, complete, perfect enlightenment. I also entrust to you this three-thousand-great-thousand world adorned with the seven treasures, its jeweled trees and jeweled platforms, and the celestial beings who attend and serve me.

“Whatever relics remain after my parinirvana, I also entrust to you. You should distribute them widely, arrange all manner of offerings, and build many thousands of stupas.”

After the Buddha Sun-Moon-Pure-Bright-Virtue had thus instructed the Bodhisattva Gladly-Seen-by-All-Beings, he entered nirvana during the final watch of the night.

At that time, seeing that the Buddha had entered parinirvana, the Bodhisattva Gladly-Seen-by-All-Beings was grief-stricken and sorrowful and longed deeply for the Buddha. He immediately made a pyre of uragasara sandalwood as an offering to the Buddha’s body and cremated it.

After the fire had gone out, he gathered the relics and placed them in eighty-four thousand precious vessels. He then built eighty-four thousand stupas, each as high as three worlds, splendidly adorned, with banners and canopies suspended from them and precious bells hung upon them.

Thereupon, the Bodhisattva Gladly-Seen-by-All-Beings again thought to himself: “Although I have made this offering, my heart is still not satisfied. I must now make a further offering to the relics.” He then said to the bodhisattvas, the great disciples, the devas, dragons, yakshas, and the entire great assembly: “You must all recollect this single-mindedly: I shall now make an offering to the relics of the Buddha Sun-Moon-Pure-Bright-Virtue.” Having spoken, he immediately burned his arms, adorned with a hundred merits, before the eighty-four thousand stupas for a full seventy-two thousand years as an offering.

He thereby caused innumerable multitudes seeking the shravaka path and immeasurable, countless people to arouse the aspiration for unsurpassed, complete, perfect enlightenment, enabling them all to abide in the “Samadhi That Manifests All Physical Forms.”

At that time, when the bodhisattvas, devas, humans, asuras, and others saw that he had no arms, they grieved and lamented, saying: “This Bodhisattva Gladly-Seen-by-All-Beings is our teacher, the one who guides and transforms us, yet now he has burned his arms and his body is no longer complete.”

Then, in the midst of the great assembly, the Bodhisattva Gladly-Seen-by-All-Beings made this vow: “Having relinquished both my arms, I shall certainly attain the Buddha’s golden-colored body. If this is true and not false, may my two arms be restored as they were before.” As soon as he had made this vow, his two arms were naturally restored. This occurred through the power evoked by the bodhisattva’s pure and profound merit and wisdom.

At that very moment, the three-thousand-great-thousand world quaked in six ways, the heavens rained down precious flowers, and all humans and devas experienced something unprecedented.

The Buddha said to the Bodhisattva Constellation-King-Flower: “What do you think? The Bodhisattva Gladly-Seen-by-All-Beings was no stranger; he was precisely the Bodhisattva Medicine King. He relinquished his body in this manner an immeasurable number of hundreds of thousands of myriads of koṭis of nayutas of times.

“Constellation-King-Flower! If anyone who has aroused the aspiration to attain unsurpassed, complete, perfect enlightenment can burn one finger or even one toe as an offering to the Buddha-Dharma, that offering surpasses the offering of kingdoms, cities, wives, children, and the mountains, forests, rivers, ponds, and precious objects of an entire three-thousand-great-thousand world.

“If, furthermore, someone were to fill an entire three-thousand-great-thousand world with the seven treasures and offer them to the Buddha, the great bodhisattvas, pratyekabuddhas, and arhats, the merit gained by that person would not equal that of one who accepts and upholds this Lotus Sutra, even so little as a single four-line verse. The merit of the latter is exceedingly great.

“Constellation-King-Flower! Consider all bodies of water—rivers, streams, canals, and channels: the ocean is foremost among them. This Lotus Sutra is likewise; among all the sutras taught by the Tathagata, it is the deepest and greatest.

“Again, consider all mountains: earthen mountains, Black Mountains, the Lesser Iron-Ring Mountains, the Great Iron-Ring Mountains, and mountains of jewels. Among them, Mount Sumeru is foremost. This Lotus Sutra is likewise; among all sutras, it is the greatest and supreme.

“Again, among all the stars, the moon is foremost. This Lotus Sutra is likewise; among thousands of myriads of koṭis of Dharma sutras, it shines most brightly.

“Again, just as the sun can dispel every darkness, this Lotus Sutra is likewise able to destroy all the darkness of what is unwholesome.

“Again, among lesser kings, the wheel-turning sage king is foremost. This sutra is likewise; among all sutras, it is the most honored of all.

“Again, just as Shakra is king of the thirty-three heavens (9), this sutra is likewise the king of all sutras.

“Again, just as the great Brahma Heavenly King is the father of all sentient beings, this sutra is likewise the father of all sages and saints: those still in training, those beyond training, and those who have aroused the bodhi mind.”

Again, just as among all ordinary beings, stream-enterers, once-returners, non-returners, those of the unborn state, and pratyekabuddhas,(10) the latter are foremost, so too is this sutra: among all the sutras and teachings spoken by the Tathagatas, bodhisattvas, or shravakas, it is supreme and foremost. Those who can receive and uphold this scripture are likewise foremost among all living beings.

Among all shravakas and pratyekabuddhas, bodhisattvas are foremost; so too is this sutra, being supreme and foremost among all sutras and teachings.

Just as the Buddha is the king of all dharmas, so too is this sutra the king of all sutras.

Constellation-King-Flower! This sutra can save all living beings. This sutra can enable all living beings to free themselves from suffering and distress.

This sutra can benefit all living beings and fulfill their aspirations, just as a cool, clear pool can satisfy those who thirst; as fire is to one who is cold; as clothing is to one who is naked; as a leader(11) is to merchants; as a mother is to her child; as a boat is to one crossing a river; as a physician is to one who is ill; as a lamp is to one in darkness; as treasure is to one who is poor; as a king is to the people;(12) as the sea is to traveling merchants;(13) and as a torch dispels darkness.

This Lotus Sutra is likewise: it can enable living beings to free themselves from all suffering and all painful illnesses, and it can loosen all the bonds of birth and death.

If a person hears this Lotus Sutra, copies it, or causes another to copy it, the merit attained cannot be fathomed or bounded even when measured by the Buddha’s wisdom. If one copies this scripture and makes offerings to it of flowers, incense, jeweled necklaces, burning incense, powdered incense, paste incense, banners, canopies, garments, and various lamps—candles, oil lamps, and lamps of various fragrant oils, including champaka oil, sumanas oil, patala oil, varshika oil, and navamalika oil—the merit will likewise be immeasurable.

Constellation-King-Flower! If anyone hears this chapter, “The Former Deeds of Bodhisattva Medicine King,” that person will also attain immeasurable and boundless merit.

If a woman hears this chapter, “The Former Deeds of Bodhisattva Medicine King,” and is able to receive and uphold it, then after the end of this female retribution-body, she will never again receive one.

Five hundred years after the Tathagata’s parinirvana, if a woman hears this scripture and practices in accordance with its words, then, when her life here ends, she will immediately be born in the Land of Peace and Bliss, the dwelling place of Amitabha Buddha,(14) surrounded by the assembly of great bodhisattvas, and will be born upon a jeweled seat within a lotus flower.

She will no longer be afflicted by greed and desire, nor will she be afflicted by anger or delusion. Neither will she be afflicted by arrogance, jealousy, or other defiled dispositions. She will attain the bodhisattva’s spiritual powers and patience concerning the unborn nature of dharmas. Having attained that patience, her faculty of sight will become pure. Through the purity of that faculty of sight, she will behold seven million two hundred thousand kotis of nayutas of Ganges-sands of Buddha-Tathagatas.

At that time, all those Buddhas will praise her in unison, saying: “Excellent! Excellent, good man! In the Dharma assembly of Shakyamuni Buddha, you have been able to receive, uphold, read, recite, and contemplate this sutra and expound it to others. The merit you have attained is immeasurable and boundless. Fire cannot burn it, and water cannot wash it away. Even a thousand Buddhas speaking together could not exhaustively describe your merit. You can now vanquish the mara-bandits, destroy the armies of birth and death, and completely eliminate all other hostile enemies.

“Good man! Hundreds of thousands of Buddhas, by their spiritual powers, will together protect and guard you. Among all gods and humans in the world, none will equal you. With the sole exception of the Tathagatas, none among the shravakas, pratyekabuddhas, or even bodhisattvas will equal you in meditative concentration and wisdom.”

Constellation-King-Flower! That bodhisattva will accomplish such powers of merit and wisdom.

11. If anyone hears this chapter, “The Former Deeds of Bodhisattva Medicine King,” and rejoices in accord with it and praises it, then in the present life the fragrance of blue lotus flowers will always issue from that person’s mouth, and the fragrance of ox-head sandalwood will always issue from the pores of that person’s body. That person will attain the merit described above.

Constellation-King-Flower! For this reason, I entrust this chapter, “The Former Deeds of Bodhisattva Medicine King,” to you. During the five hundred years after my parinirvana, you must proclaim it, circulate it, and spread it widely throughout Jambudvipa, never allowing it to be cut off or lost. Do not allow evil maras, the minions of maras, gods, dragons, yakshas, kumbhandas, and others to disrupt or destroy it.

Constellation-King-Flower! You must use your spiritual powers to protect and preserve this sutra. Why is this? Because this sutra is good medicine for the sick people of Jambudvipa. If a sick person is able to hear this sutra, the illness will immediately disappear, and that person will neither grow old nor die.

Constellation-King-Flower! If you see anyone receiving and upholding this sutra, you should fill blue lotus flowers with powdered incense and scatter them over that person. After scattering them, you should think: “Before long, this person will certainly take grass, spread it out, and sit at the place of enlightenment. This person will vanquish the armies of mara, blow the Dharma conch, beat the Dharma drum, and liberate all living beings from the ocean of birth, old age, illness, and death.”

Therefore, when those who seek the Buddha Way see anyone receiving and upholding this scripture, they should give rise to such a reverent mind.

12. When the Buddha spoke this chapter, “The Former Deeds of Bodhisattva Medicine King,” eighty-four thousand bodhisattvas attained the “Dharani for Understanding the Speech and Languages of All Living Beings.”

From within the jeweled stupa, Many-Treasures Tathagata praised Bodhisattva Constellation-King-Flower, saying: “Excellent! Excellent, Constellation-King-Flower! You have accomplished inconceivable merit and thus are able to ask Shakyamuni Buddha about such a matter, bringing immeasurable benefit to all living beings.”

THE SUTRA OF THE LOTUS FLOWER OF THE WONDERFUL DHARMA

Volume Six

EXPLANATORY NOTES:

(1). Rejoicing in accord: To share in the joy, gladly approve, and express agreement and praise.

(2).

1) Beings born from eggs, such as birds and so forth.

2) Beings born from wombs, such as humans and so forth.

3) Beings born from moisture, such as insects, fireflies, and so forth.

4) Beings born through transformation, such as gods, beings in the hells, and so forth.

(3). The Avici hell: Those in this hell die and come back to life ten thousand times in a single day and night. Their torment never ceases for even a moment; hence it is called “Avici,” or “Uninterrupted.”

(4). The highest heaven, also the uppermost limit of the three realms.

(5). The Heaven of Radiant Sound is one of the three heavens of the second dhyana and is the third of them. The Heaven of Pervasive Purity is one of the three heavens of the third dhyana and is likewise the third of them.

(6). “Good” means wholesome; “quiescent” means utterly still. This refers to the great undefiled gateway of meditative concentration.

(7). Laypeople customarily preferred to wear white clothing and were therefore called “white-robed.”

(8). Twenty-four zhu constitute one liang.

(9). The summit of Mount Sumeru—the Mountain of Wondrous Height—is flat and square, with thirty-two heavenly realms, each governed by a heavenly king. At the center is another heavenly realm in which Shakra, also called Indra, dwells and from which he rules all thirty-three heavenly realms. Together, they comprise the Trayastrimsha Heaven.

(10). Practitioners of the Buddha-Dharma who eliminate the eighty-eight afflictions of views to be severed leave the ranks of ordinary beings and enter the ranks of the noble ones; hence they are called “stream-enterers.” The desire realm has nine grades of afflictions of thought, the form realm has thirty-six grades of afflictions of thought, and the formless realm has thirty-six grades of afflictions of thought, making a total of eighty-one grades of afflictions of thought.

After eliminating all eighty-eight afflictions of views, practitioners gradually eliminate the afflictions of thought. When they eliminate the first six of the nine grades in the desire realm, they attain the stage of sakridagamin, or “once-returner,” meaning that they will be born once more in the human realm. When they eliminate all nine grades, they will no longer be born in the human realm and are therefore called anagamin, or “non-returners.” When they eliminate all eighty-one grades of afflictions of thought, they completely end birth and death in cyclic existence and are therefore called “those of the unborn state,” or arhats.

(11). Caravan leader: One who guides merchants.

(12). King: One who governs a country and brings security to the people.

(13). In ancient times, jewel merchants often went out to sea in search of precious jewels.

(14). Peace and Bliss refers to the Land of Ultimate Bliss in the Western direction, presided over by Amitabha Buddha.

A. Names of large numbers used in ancient India, beginning with thousands of myriads of kotis and ascending. Thus, one kankara is one thousand myriads of kotis.