妙法蓮華經

Chapter Fourteen: Peaceful Practices

At that time Manjushri, Dharma prince, bodhisattva and mahasattva, said to the Buddha: "World-Honored One, these bodhisattvas undertake something that is very difficult. Because they revere and obey the Buddha, they have taken a great vow that in the evil age hereafter they will guard, uphold, read, recite and preach this Lotus Sutra. World-Honored One, in the evil age hereafter, how should these bodhisattvas, mahasattvas go about preaching this sutra?"

The Buddha said to Manjushri: "If these bodhisattvas and mahasattvas in the evil age hereafter wish to preach this sutra they should abide by four rules. First they should abide by the practices and associations proper for bodhisattvas so that they can expound this sutra for the sake of living beings. Manjushri, what do I mean by the practices of a bodhisattva or mahasattva? If a bodhisattva or mahasattva takes his stand on perseverance, is gentle and compliant, never violent, and never alarmed in mind; and if with regard to phenomena he takes no action but observes the true entiry of phenomena without acting or making any distinction, then this one might call the practices of a bodhisattva and mahasattva.

"As for the associations proper for them, bodhisattvas and mahasattvas should not associate closely with rulers, princes, high ministers or heads of offices. They should not associate closely with non-Buddhists, Brahmans or Jains, or with those who compose works of secular literature or books extolling the heretics, nor should they be closely associated with Lokayatas or anti-Lokayatas 4. They should not be closely associated with hazardous amusement, boxing or wrestling, or with actors or others engaging in various kinds of illusionary entertainment, or with the chandalas, persons engaging in raising pigs, engaged in raising pigs, sheep, chickens or dogs, or those who engage in hunting or fishing or other evil activities.

If such persons at times come to one, then one may preach the Law for them, but one should expect nothing from it. Again one should not associate with monks, nuns, laymen or laywomen who seek to become voice-hearers, nor should one question or visit them. One should not stay with them in the same room, or in the place where one exercises, or in the lecture hall.

One should not join them in their activities. If at times they come to one, one should preach the Law in accordance with what is appropriate, but should expect nothing from it.

"Manjushri, the bodhisattva or mahasattva should not, when preaching the Law to women, do so in a manner that could arouse thoughts of desire in them, nor should he delight in seeing them. If he enters the house of another person, he should not engage in talk with the young girls, unmarried women or widows. Nor should he go near the five types of unmanly men or have any close dealings with them 5. He should not enter another person's house alone. If for some reason it is imperative to enter alone, he should concentrate his full mind on thoughts of the Buddha. If he should preach the Law for a woman, he should not bear his teeth in laughter or let his chest become exposed. He should not have any intimate dealings with her even for the sake of the Law, much less for any other purpose.

"He should not delight in nurturing underage disciples, shramaneras or children, and should not delight in sharing the same teacher with them. He should constantly take pleasure in sitting in meditation, being in quiet surroundings and learning to still his mind. Manjushri, these are what I call the things he should first of all associate himself with.

"Next, the bodhisattva or mahasattva should view all phenomena as empty, that being their true entity. They do not turn upside down, do not move, do not regress, do not revolve. They are like empty space, without innate nature, beyond the reach of all words. They are not born, do not emerge, do not arise. They are without name, without form, without true being. They are without volume, without limits, without hindrance, without barriers. It is only through causes and conditions that they exist, and come to be taken upside down, to be born. Therefore I say that one should constantly delight in viewing the form of phenomena as this. This is what I call the second thing that the bodhisattva or mahasattva should associate himself with."

At that time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying:

If there are bodhisattvas

who in the evil age hereafter

wish with fearless hearts

to preach this sutra,

these are the places they should enter

and the persons they should closely associate with.

At all times shun rulers

and the princes of kingdoms,

high ministers, heads of offices,

those engaged in hazardous amusements

as well as chandalas,

non-Buddhists and Brahmans.

One should not associate

with persons of overbearing arrogance

or those who stubbornly adhere to the Lesser Vehicle

and are learned in its three storehouses.

Monks who violate the precepts,

arhats who are so in name only,

nuns who are fond

of jesting and laughter,

or women lay believers

who are profoundly attached to the five desires

or who seek immediate entry into extinction -

all these one should not associate with.

If there are persons

who come with good hearts

to the place of the bodhisattva

in order to hear the Buddha way,

then the bodhisattva

with a fearless heart

but without harboring expectations

should preach the Law for them.

But widows and unmarried women

and the different kinds of unmanly men -

all these he should not associate with

or treat with intimacy.

Also he must not associate with

slaughterers or flesh-carvers,

those who hunt animals or catch fish,

or kill to do harm for profit.

Those who peddle meat for a living

or display women and sell their favors -

all persons such as this

one should never associate with.

Those engaged in hazardous sports,

wrestling, or other kinds of amusements,

women of lascivious nature -

never associate with any of these.

Never go alone into an enclosed place

to preach the Law to a woman.

When you preach the Law,

let there be no jesting or laughter.

When you enter a village to beg for food,

take another monk with you;

if there is no other monk around,

with a single mind concentrate on the Buddha.

These are what I call

proper practices and associations.

By being careful about these two,

one can preach in a peaceful manner.

One should not speak in terms of

superior medial or inferior doctrines,

of doctrines of the conditioned or unconditioned,

or the real or the not real.

Again one should not make distinctions

by saying "This is a man," "This is a woman."

Do not try to apprehend phenomena,

to understand or to see them.

These are what I call

the practices of the bodhisattva.

All phenomena

are empty, without being,

without any constant abiding,

without arising or extinction.

This I call the position

the wise person associates himself with.

From upside-down-ness come distinctions,

that phenomena exist, do not exist,

are real, or not real,

are born, are not born.

Place yourself in quiet surroundings,

learn to still your mind,

remain tranquil, and moving,

like Mount Sumeru.

Look upon all phenomena

as having no existence,

like empty space,

as without firmness or hardness,

not born, not emerging,

not moving, and regressing,

constantly abiding in a single form -

this I call the place to draw near to.

If after I have entered extinction

there are monks

who take up these practices

and these associations,

then when they preach this sutra

they will be free of quailing and timidity.

If a bodhisattva will at times

enter a quiet room

and with the correct mental attitude

will view phenomena according to the doctrine,

and then, rising from his meditation,

will for the sake of the ruler,

the princes, ministers and people,

the Brahmans and others,

unfold, propagate, expound

and preach this sutra,

then his mind will be tranquil,

free of quailing and timidity.

Manjushri,

these I call the first set of rules

for the bodhisattva to abide by

to enable him in later ages

to preach the Lotus Sutra.

"Furthermore, Manjushri, after the Thus Come One has passed into extinction, in the Latter Day of the Law, if one wishes to preach this sutra, you should abide by these peaceful practices. When he opens his mouth to expound or when he reads the sutra, he should not delight in speaking of the faults of other people or scriptures. He should not display contempt for other teachers of the Law or speak of other people's tastes or shortcomings.

With regard to the voice-hearers he should not refer to them by name and describe their faults, or name them and praise their good points. Also he should not allow his mind to become filled with resentment or hatred. Because he is good at cultivating this kind of peaceful mind, his listeners will not oppose his ideas.

If he is asked difficult questions, he should not reply in terms of the Law of a Lesser Vehicle. He should explain things solely in terms of the Great Vehicle so that people will be able to acquire wisdom embracing all species."

At that time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying:

The bodhisattva should at all times delight

in preaching the Law in a tranquil manner.

On pure and clean ground

he should spread his sitting mat,

anoint his body with oil,

wash away dust and impurities,

put on a new clean robe

and make himself both inwardly and outwardly pure.

Seating himself comfortably in the Dharma seat,

he should preach the Law in accordance with questions.

If there are monks

or nuns,

men lay believers,

women lay believers,

rulers and princes,

officials, gentlemen and common people,

with a mild expression he should preach for them

the subtle and wonderful doctrines.

If there are difficult questions

he should answer them in accordance with the doctrines,

employing causes and conditions, similes and parables

to expound and make distinctions,

and through these expedient means

cause all listeners to aspire to enlightenment,

to increase their benefits little by little

and enter the Buddha way.

He should put aside all ideas of laziness,

all thought of negligence or ease,

remove himself from cares and worries

and with a compassionate mind preach the Law.

Day and night constantly he should expound

the teachings of the unsurpassed way,

employing causes and conditions,

immeasurable similes and parables

to instruct living beings

and cause them all to be joyful.

Clothing and bedding,

food, drink, medicine -

with regard to such things

he should have no expectations

but with a single mind concentrate

upon the reasons for preaching the Law,

desiring to complete the Buddha way

and to cause those in the assembly to do likewise.

That will bring great gain to them,

an offering of peace.

After I have passed into extinction

if there are monks

who are able to expound

this Lotus Sutra of the Wonderful Law

their minds will be free of the jealousy and anger,

of all worry and hindrance.

No one will trouble them,

curse or revile them.

They will know no fear,

no attacks by sword or staff,

nor will they ever be banished,

because they abide in patience.

Wise persons will be good

at cultivating their minds like this

and be able to abide in peace

as I have described above.

The blessings of such persons

are beyond calculation, simile or parable;

thousands, ten thousands, millions of kalpas

would not suffice to describe them.

"Also, Manjushri, if a bodhisattva or mahasattva in the latter age hereafter, when the Law is about to parish, should accept and embrace, read and recite this sutra, he must not harbor a mind marked by jealousy, fawning or deceit. And he must not be contemptuous of or revile those who study the Buddha way or seek out their shortcomings.

"If there are monks, nuns, laymen, or laywomen who seek to become voice-hearers, seek to become pratyekabuddhas, or seek the bodhisattva way, one must not trouble them by causing them to have doubts or regrets, by saying to them, 'You are far removed from the way and in the end will never be able to attain wisdom embracing all species. Why? Because you are self-indulgent and willful people who are negligent of the way!'

"Also one should never engage in frivolous debate over the various doctrines or dispute or wrangle over them. With regard to all living beings one should think of them with great compassion. With regard to the Thus Come Ones, think of them as kindly fathers; with regard to the bodhisattvas, think of them as great teachers. Toward the great bodhisattvas of the ten directions at all times maintain a serious mind, paying them due reverence and obeisance. To all living beings preach the Law and in an equitable manner. Because a person is heedful of the Law, that does not mean one should vary the amount of preaching. Even to those who show a profound love for the Law one should not on that account preach at greater length.

"Manjushri, if among these bodhisattvas and mahasattvas there are those who in the latter age hereafter, when the Law is about to perish, succeed in carrying out this third set of peaceful practices, then when they preach this Law they will be free from anxiety and confusion, and will find good fellow students to read and recite this sutra with. They will attract a large assembly of persons who come to listen and assent. After they have listened, they will embrace; after they have embraced, they will recite; after they have recited, they will preach; and after they have preached, they will copy, or will cause others to copy, and will present offerings to the sutra rolls, treating them with reverence, respect and praise."

At that time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying:

If you wish to preach this sutra,

you must set aside jealousy, hatred, arrogance,

a mind that is fawning, deceitful, false,

and constantly practice honest and upright conduct.

Do not look with contempt on others

or hold frivolous debates on the doctrine.

Do not cause others to have doubts or regrets

by saying, "You will never become a Buddha!"

When a son of the Buddha preaches the Law

he is at all times gentle and full of forbearance,

having pity and compassion on all,

never giving way to a negligent or a slothful mind.

The great bodhisattvas of the ten directions

out of pity for the multitude carry out the way.

One should strive to respect and read and revere them,

saying, "These are great teachers!"

Regarding the Buddhas, the World-Honored Ones,

learn to think of them as unsurpassed fathers.

Wipe out the mind of pride and arrogance

and preach the Law without hindrance.

Such is the third set of rules;

wise persons should guard and obey them.

If with a single mind they observe these peaceful practices,

they will be respected by immeasurable multitudes.

"Manjushri, if among these bodhisattvas and mahasattvas there are those who in the age hereafter, when the Law is about to perish, accept and embrace the Lotus Sutra, toward the believers who are still in the household or those who have left the household they should cultivate a mind of great compassion, and toward those who are not bodhisattvas they should also cultivate a mind of great compassion, and should think to themselves: These persons have made a great error.

Though the Thus Come One as an expedient means preaches the Law in accordance with what is appropriate, they do not listen, do not know, do not realize, do not inquire, do not believe, do not understand. But although these persons do not inquire about, do not believe and do not understand this sutra, when I have attained anuttara-samyak-sambodhi, wherever I happen to be, I will employ my transcendental powers and the power of wisdom to draw them to me to cause them to abide in this Law.

"Manjushri after the Thus Come One has entered extinction, if among these bodhisattvas and mahasattvas there are those who will succeed in carrying out this fourth set of rules, then when they preach the Law they will commit no error. Monks, nuns, laymen, laywomen, and rulers, princes, great ministers, common people, Brahmans and householders will constantly offer them alms and will revere, respect and praise them. The heavenly beings in the sky, in order to listen to the Law, will constantly follow and attend them.

If they are in a settlement or town or in a quiet and deserted place or a forest and people come and want to ask them difficult questions, the heavenly beings day and night will for the sake of the Law constantly guard and protect them and will cause all the listeners to rejoice. Why? Because this sutra is protected by the supernatural powers of all the Buddhas of the past, future, and present.

"Manjushri, as for this Lotus Sutra, throughout immeasurable numbers of lands one cannot even hear its name, much less be able to see it, accept and embrace, read and recite it. Manjushri, suppose, for example, that there is a powerful wheel-turning sage king who wants to use his might to subdue other countries, but the petty rulers will not heed his commands. At that time the wheel-turning king calls up his various troops and sets out to attack.

If the king sees any of his fighting forces who have won distinction in battle, he is greatly delighted and immediately rewards the persons in accordance with their merits, handing out fields, houses, settlements and towns, or robes and personal adornments, or perhaps giving out various precious objects such as gold, silver, lapis lazuli, seashell, agate, coral or amber, or elephants, horses, carriages, men and women servants, and people.

Only the bright jewel that is in his topknot he does not give away. Why? Because this one jewel exists only on the top of the King's head, and if he were to give it away, his followers would be certain to express great consternation and alarm.

"Manjushri, the Thus Come One is like this. He uses the power of meditation and wisdom to win Dharma lands and become king of the threefold world. But the devil kings are unwilling to obey and submit.

The worthy and sage military leaders of the Thus Come One engage them in battle, and when any of the Buddha's soldiers achieve distinction, the Buddha is delighted in heart and in the midst of the four kinds of believers he preaches various sutras, causing their hearts to be joyful. He presents them with meditations, emancipations, roots and powers that are free of outflows, and other treasures of the Law. He also presents them with the city of nirvana, telling them that they have attained extinction, guiding their minds and causing them all to rejoice.

But he does not preach the Lotus Sutra to them.

"Manjushri, when the wheel-turning king sees someone among his soldiers who has gained truly great distinction, he is so delighted in heart that he takes the unbelievably fine jewel that has been in his topknot for so long and has never been recklessly given away, and now gives it to this man. And the Thus Come One does the same. In the threefold world he acts as the great Dharma king.

He uses the Law to teach and convert all living beings, watches his worthy and sage armies as they battle with the devils of the five components, the devils of earthly desires, and the death devil. And when they have won great distinction and merit, wiping out the three poisons, emerging from the threefold world, and destroying the nets of the devils, at that time the Thus Come One is filled with great joy. This Lotus Sutra is capable of causing all living beings to attain comprehensive wisdom.

It will face much hostility in the world and be difficult to believe. It has not been practiced before, but now I preach it.

"Manjushri, this Lotus Sutra is foremost among all that is preached by the Thus Come One. Among all that is preached it is the most profound. And it is given at the very last, the way that profound ruler did when he took the bright jewel he had guarded for so long and finally gave it away.

"Manjushri this Lotus Sutra is the secret storehouse of the Buddhas, the Thus Come Ones. Among the sutras, it holds the highest place. Through the long night I have guarded and protected it and have never recklessly propagated it. But today for the first time I expound it for your sake."

At that time the World-Honored One, wishing to state his meaning once more, spoken in verse form, saying:

Constantly practice perseverance,

have pity on all beings,

and do your best to expound and preach

the sutra praised by the Buddha.

In the latter age hereafter

those who embrace this sutra should,

without regard to persons in the household, persons who have

left it,

or persons who are not bodhisattvas,

cultivate pity and compassion,

saying, "If they do not listen to

and do not believe this sutra

they will be committing a great error.

If I gain the bodhisattva way

I will employ expedient means

and preach this Law for them,

causing them to abide in it.

Suppose there is a powerful

wheel-turning king.

His soldiers have won merit in battle

and he rewards them with various articles,

elephants, horses, carriages,

adornments for their person,

fields and houses,

settlements and towns,

or gives them clothing,

various kinds of precious objects,

men and women servants, wealth and goods,

delightedly bestowing all these.

But if there is someone brave and stalwart

who can carry out difficult deeds,

the king will remove the bright jewel from his topknot

and present it to the man.

The Thus Come One is like this.

He acts as king of the doctrines,

possessing the great power of perseverance

and the precious storehouse of wisdom,

and with his great pity and compassion

he converts the age in accordance with the Law.

He sees all persons

as they undergo suffering and anxiety,

seeking to gain emancipation

battling with the devils,

and for the sake of the living beings

he preaches various doctrines,

employing great expedient means

and preaching these sutras.

And when he knows that living beings

have gained powers through them,

then at the very last for their sake

he preaches this Lotus Sutra,

like the king who unbinds his topknot

and gives away his bright jewel.

This sutra is to be honored

as highest among all sutras.

Constantly I guard and protect it,

and do not purposely reveal it.

But now the time is right

for me to preach it to you.

After I have entered extinction

if someone seeks the Buddha way

and hopes to be able in tranquility

to expound this sutra,

then he should associate himself closely

with the four rules described.

Anyone who reads this sutra

will at all times be free of worry and anxiety;

likewise he will be without illness or pain,

his expression fresh and bright.

He will not be born in poverty or want,

in humble or ugly circumstances.

Living beings will delight to see him

and look up to him as a worthy sage.

The young sons of heavenly beings

will wait on him and serve him.

Swords and staves will not touch him

and poison will have no power to harm him.

If people speak ill and revile him,

their mouths will be closed and stopped up.

He will stroll about without fear

like the lion king.

The brilliance of his wisdom

will be like the shining of the sun;

even in his dreams

he will see only wonderful things.

He will see the Thus Come Ones

seated in their lion seats

surrounded by multitudes of monks

and preaching the Law.

And he will see dragons, spirits,

asuras and others,

numerous as Ganges sands,

reverently pressing their palms together.

He will see himself there

and will preach the Law for them.

Again he will see Buddhas,

their bodies marked by a golden hue,

emitting immeasurable rays

that light up all things,

employing Brahma sounds

to expound the doctrines.

For the four kinds of believers

the Buddha will preach the unsurpassed Law,

and he will see himself among them

pressing his palms together and praising the Buddha.

He will hear the Law and delight

and will offer alms.

He will obtain dharanis

and proof of the wisdom without regression.

And when the Buddha knows that his mind

has entered deep into the Buddha way,

then he will give him a prophecy

that he will attain the highest, the correct enlightenment.

"You, good man,

in an age to come

will attain immeasurable wisdom,

the great way of the Buddha.

Your land will be adorned and pure,

incomparably broad and great,

with the four kinds of believers

who press their palms together and listen to the Law.

Again he will see himself

in the midst of mountains and forests

practicing the good Law,

understanding the true nature of all phenomena,

deeply entering meditation

and seeing the Buddhas of the ten directions.

Of Buddhas, their bodies of golden hue,

adorned with the marks of a hundred kinds of good fortune,

of listening to the Law and preaching it to the people -

such will be the good dreams he constantly dreams.

Again he will dream he is king of a country

but casts aside palaces and attendants

and the superb and wonderful objects of the five desires,

repairs to the place of practice

and under the bodhi tree

seats himself in a lion seat,

seeking the way, and after seven days

gains the wisdom of the Buddhas.

Having succeeded in the unsurpassed way,

he rises and turns the wheel of the Law,

preaching the Law for the four kinds of believers,

for thousands, ten thousands, millions of kalpas

preaching the wonderful Law free of outflows,

saving immeasurable living beings.

And afterward he will enter nirvana

like smoke coming to an end when a lamp goes out.

If in that evil age hereafter

someone preaches this foremost Law,

that person will gain great benefits,

blessings such as have been described above.

Chapter Fifteen: Emerging from the Earth

At that time the bodhisattvas and mahasattvas who had gathered from the lands of the other directions, greater in number than sands of eight Ganges, stood up in the midst of the great assembly, pressed their palms together, bowed in obeisance and said to the Buddha: "World-Honored One, if you will permit us in the age after the Buddha has entered extinction to diligently and earnestly protect, read, recite, copy and offer alms to this sutra in the saha world, we will preach it widely throughout this land!"

At that time the Buddha said to the bodhisattvas and mahasattvas: Leave off, good men! There is no need for you to protect this sutra. Why? Because in this saha world of mine there are bodhisattvas and mahasattvas who are as numerous as the sands of sixty thousand Ganges, and each of these bodhisattvas has a retinue equal to the sands of sixty thousand Ganges. After I have entered extinction these persons will be able to protect, read, recite and widely preach this sutra.

When the Buddha spoke these words, the earth of the thousand millionfold countries of the saha world all trembled and split open, and out of it emerged at the same instant immeasurable thousands, ten thousands, millions of bodhisattvas and mahasattvas. The bodies of these bodhisattvas were all golden in hue, with the thirty-two features and an immeasurable brightness. Previously they all had been dwelling in the world of empty space beneath the saha world. But when these bodhisattvas heard the voice of the Shakyamuni Buddha speaking, they came up from below.

Each one of these bodhisattvas was the leader of his own great assembly, and each brought with him a retinue equal in number to the sands of sixty thousand Ganges. 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. Or a retinue equal to as little as the sands of one Ganges, half a Ganges, one fourth of a Ganges, or as little as one part in a thousand, ten thousand, a million nayutas of Ganges.

Or those whose retinue was only one thousand ten thousand million nayutas. Or only a million ten thousand. Or only a thousand ten thousand, a hundred ten thousand, or just ten thousand.

Or only one thousand, one hundred, or ten. Or who brought with them only five, four, three, two or one disciple. Or those who came alone, preferring to carry out solitary practices.

Such were they, then, immeasurable, boundless, beyond anything that can be known through calculation, simile or parable.

After these bodhisattvas that emerged from the earth, they each one proceeded to the wonderful tower of seven treasures suspended in the sky where Many Treasures Thus Come One and Shakyamuni Buddha were. On reaching it, they turned to the two World-Honored Ones, bowed their heads and made obeisance at their feet. They also all performed obeisance to the Buddhas seated on lion thrones underneath the jeweled trees.

Then they circled around to the right three times, pressed their palms together in a gesture of respect, utilizing the bodhisattvas' various methods of praising to deliver praises, and then took up a position to one side, gazing up in joy at the two World-Honored Ones. While these bodhisattvas and mahasattvas who had emerged from the earth were employing the bodhisattva's various methods of praising to praise the Buddhas, an interval of fifty small kalpas passed by.

At that time Shakyamuni Buddha sat silent, and the four kinds of believers likewise all remained silent for fifty small kalpas, but because of the supernatural powers of the Buddha, it was made to seem to the members of the great assembly like only half a day.

At that time the four kinds of believers, also because of the supernatural powers of the Buddha, saw these bodhisattvas filling the sky over immeasurable hundreds, thousands, ten thousands, and millions of lands. Among these bodhisattvas were four leaders. The first was called Superior Practices, the second was called Boundless Practices, the third was called Pure Practices, and the fourth was called Firmly Established Practices.

These four bodhisattvas were the foremost leaders and guiding teachers among all the group. In the presence of the great assembly, each one of these pressed his palms together, gazed at Shakyamuni Buddha and inquired: "World-Honored One, are your illnesses few, are your worries few, are your practices proceeding comfortably? Do those whom you propose to save readily receive instruction?

Does the effort not cause the World-Honored One to become weary and spent?

At that time the four great bodhisattvas spoke in verse form saying:

Is the World Honored One comfortable,

with few illnesses, few worries?

In teaching and converting living beings,

can you do so without fatigue and weariness?

And do living beings

receive instruction readily or not?

Does it not cause the World-Honored One

to become weary and spent?

At that time in the midst of the great assembly of bodhisattvas the World-Honored One spoke these words: "Just so, just so, good men! The Thus Come One is well and happy, with few ills and few worries.

The living beings are readily converted and saved and I am not weary and spent. Why? Because for age after age in the past the living beings have constantly received my instruction. And also they have offered alms and paid reverence to the Buddhas of the past and have planted various good roots. So when these living beings see me for the first time and listen to my preaching, they all immediately believe and accept it, entering into the wisdom of the Thus Come One, with the exception of those who earlier practiced and studied the Lesser Vehicle. And now I will make it possible for these persons to listen to this sutra and enter the wisdom of the Buddha."

At that time the [four] great bodhisattvas spoke in verse form, saying:

Excellent, excellent,

Great hero, World-Honored One!

The living beings

are readily converted and saved.

They know how to inquire about

the most profound wisdom of the Buddha,

and having heard, they believe and understand it.

We are accordingly overjoyed.

At that time the World-Honored One praised the great bodhisattvas who led the group, saying: "Excellent, excellent, good men! You know how to rejoice in your hearts for the Thus Come One."

At that time the bodhisattva Maitreya and the multitude of bodhisattvas equal in number to the sands of eight thousand Ganges all thought to themselves: Never in the past have we seen or heard of such a great multitude of bodhisattvas and mahasattvas as these who have emerged from the earth and now stand before the World-Honored One pressing their palms together, offering alms, and inquiring about the Thus Come One!

At that time the bodhisattva and mahasattvas Maitreya, knowing the thought that was in the minds of the bodhisattvas as numerous as the sands of eight thousand Ganges, and wishing also to resolve his own doubts, pressed his palms together, turned to the Buddha and made this inquiry in verse form:

Immeasurable thousands, ten thousands, millions,

a great host of bodhisattvas

such as was never seen in the past -

I beg the most honored of two-legged beings to explain

where they have come from,

what causes and conditions bring them together!

Huge in body, with great transcendental powers,

unfathomable in wisdom,

firm in their intent and thought,

with the power of great perseverance,

the kind living beings delight to see -

where have they come from?

Each one of these bodhisattvas

brings with them a retinue

immeasurable in number

like the sands of the Ganges.

Some of these great bodhisattvas

bring numbers equal to sixty thousand Ganges sands.

And this great multitude

with a single mind seek the Buddha way.

These great teachers

equal in number to sixty thousand Ganges sands

together come to offer alms to the Buddha

and to guard and uphold this sutra.

More numerous are those with followers

like the sands of fifty thousand Ganges,

those with followers like the sands of forty thousand,

thirty thousand,

twenty thousand, ten thousand,

one thousand, one hundred,

or the sands of the single Ganges,

half a Ganges, one-third, one-fourth,

or only one part in a million ten thousand;

those with one thousand, ten thousand nayutas,

ten thousand, a million disciples,

or half a million-

they are more numerous still.

Those with a million or ten thousand followers,

a thousand or a hundred,

fifty or ten,

three, two or one,

or those who come alone without followers,

delighting in solitude,

all coming to where the Buddha is-

they are even more numerous than those described above.

If one should try to use an abacus

to calculate the number of this great multitude,

though he spent as many kalpas as Ganges sands

he could never know the full sum.

This host of bodhisattvas

with their great dignity, virtue and diligence -

who preached the Law for them,

who taught and converted them and brought them to this?

Under whom did they first set their minds on enlightenment,

what Buddha's Law do they praise and proclaim?

What sutra do they embrace and carry out,

what Buddha way do they practice?

These bodhisattvas

possess transcendental powers and the power of great wisdom.

The earth in four directions trembles and splits

and they all emerged from out of it.

World-Honored One, from times past

I have seen nothing like this!

I beg you to tell me where they come from,

the name of the land.

I have constantly journeyed from land to land

but never have I seen such a thing!

In this whole multitude

there is not one person that I know.

Suddenly they have come up from the earth -

I beg you to explain the cause.

The members of this great assembly now,

the immeasurable hundreds, thousands, millions

of bodhisattvas,

all want to know these things.

Regarding the causes that govern the beginning and end

of this multitude of bodhisattvas,

possessor of immeasurable virtue, World-Honored One,

we beg you to dispel the doubts of the assembly!

At that time the Buddhas who were emanations of Shakyamuni Buddha and had arrived from immeasurable thousands, ten thousands, millions of lands in other directions, were seated cross-legged on lion seats under the jeweled trees in the eight directions. The attendants of these Buddhas all saw the great multitude of bodhisattvas who had emerged from the earth in the four directions of the thousand-million-fold world and were suspended in the air, and each one said to his respective Buddha: "World-Honored One, this great multitude of immeasurable, boundless asamkhyas of bodhisattvas - were did they come from?"

At the time each of the Buddhas spoke to his attendants, saying: "Good men, wait a moment. There is a bodhisattva and mahasattva named Maitreya who has received a prophecy from Shakyamuni Buddha that he will be the next thereafter to become a Buddha. He has already inquired about this matter and the Buddha is now about to answer him. You should take this opportunity to listen to what he says."

At that time Shakyamuni Buddha said to the bodhisattva Maitreya: "Excellent, excellent, Ajita that you should question the Buddha about this great affair. All of you with a single mind should don the armor of diligence and determine to be firm in intent. The Thus Come One wishes now to summon forth and declare the wisdom of the Buddhas, the freely exercised transcendental power of the Buddhas, the power of the Buddhas that has the lion's ferocity, the fierce and greatly forceful power of the Buddhas.

At the time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying:

Be diligent and of a single mind,

for I wish to explain this affair.

Have no doubts or regrets -

the Buddha wisdom is hard to fathom.

Now you must put forth the power of faith,

abiding in patience in goodness.

A Law which in the past was never heard

you will now be able to hear.

Now I will bring you ease and consolation -

do not harbor doubts or fears.

The Buddha has nothing but truthful words,

his wisdom cannot be measured.

This foremost Law that he has gained

is very profound, incapable of analysis.

He will now expound it -

you must listen with a single mind.

At that time the World-Honored One, having spoken these verses, said to the bodhisattva Maitreya: "With regard to this great multitude I now say to you. Ajita, these bodhisattvas and mahasattvas who in immeasurable and countless asamkhyas have emerged from the earth and whom you have never seen before in the past - when I had attained anuttara-samyak-sambodhi in this saha world, I converted and guided these bodhisattvas, trained their minds and caused them to develop a longing for the way. These bodhisattvas all have been dwelling in the world of empty space underneath the saha world. They read, recite, understand the various scriptures, ponder them, make distinctions and keep them correctly in mind.

Ajita, these good men take no delight in being in the assembly and indulging in much talk. Their delight is constantly to be in a quiet place, exerting themselves diligently and never resting. Nor do they linger among human or heavenly beings, but constantly delight in profound wisdom, being free from all hindrances. And they constantly delight in the law of the Buddhas, diligently and with a single mind pursuing unsurpassed wisdom."

At that time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying:

Ajita, you should understand this.

These great bodhisattvas

for countless kalpas

have practice the Buddha wisdom.

All have been converted by me;

I caused them to set their minds on the great way.

These are my sons,

they dwell in this world,

constantly carrying out dhuta practices,

preferring a quiet place,

rejecting the fret and confusion of the great assembly,

taking no delight in much talk.

In this manner these sons

study and practice my way and Law.

And in order that day and night with constant diligence

they may seek the Buddha way,

in this saha world

they dwell in the empty space in its lower part.

Firm in the power of will and concentration,

with constant diligence seeking wisdom,

they expound various wonderful doctrines

and their minds are without fear.

When I was in the city of Gaya,

seated beneath the bodhi tree,

I attained the highest, the correct enlightenment

and turned the wheel of the unsurpassed Law.

Therefore I taught and converted them,

caused them for the first time to set their minds on the way.

Now all of them dwell in the stage of no regression,

and all in time will be able to become Buddhas.

What I speak now are true words -

with a single mind you must believe them!

Ever since the long distant past

I have been teaching and converting this multitude.

At that time the bodhisattva and mahasattva Maitreya, as well as the countless other bodhisattvas, found doubts and perplexities rising in their minds. They were puzzled at this thing that had never happened before and thought to themselves: How could the World-Honored One in such a short space of time have taught and converted an immeasurable, boundless asamkhya number of great bodhisattvas of this sort enabled them to dwell in anuttara-samyak-sambodhi?

Thereupon Maitreya said to the Buddha: "World-Honored One, when the Thus Come One was crown prince, you left the palace of the Shakyas and sat in the place of practice not far from the city of Gaya, and there attained anuttara-samyak-sambodhi. Barely forty years or more have passed since then. World-Honored One, how in that short time could you have accomplished so much work as a Buddha?

Was it through the authoritative powers of the Buddha, or through the blessings of the Buddha, that you were able to teach and convert such an immeasurable number of great bodhisattvas and enable them to achieve anuttara-samyak-sambodhi? World-Honored One, a multitude of great bodhisattvas such as this - a person might spend a thousand, ten thousand, a million kalpas counting them and never be able to reach the end or discover the limit!

Since the far distant past, in the dwelling place of immeasurable, boundless numbers of Buddhas, they must have planted good roots, carried out the bodhisattva way, and engaged, constantly in Brahma practices. World-Honored One, it is hard for the world to believe such thing!

Suppose, for example, that a young man of twenty-five, with ruddy complexion and hair still black, should point to someone who was a hundred years old and say, 'This is my son!' or that the hundred year old man should point to the youth and say, 'This is my father who sired and raised me!' This would be hard to believe, and so too is what the Buddha says.

"It has in fact not been long since you attained the way. But this great multitude of bodhisattvas have already for immeasurable thousands, ten thousands, millions of kalpas applied themselves diligently and earnestly for the sake of the Buddha way. They have learned to enter into, emerge from and dwell in immeasurable hundreds, thousands, ten thousands, millions of samadhis, have acquired great transcendental powers, have over a long period carried out brahma practices, and have been able step by step to practice various good doctrines, becoming skilled in questions and answers, a treasure among persons, something seldom known in all the worlds.

And today, World-Honored One, you tell us that, in the time since you attained the Buddha way, you have caused these persons for the first time to aspire to enlightenment, have taught, converted and led them, and directed them toward anuttara-samyak-sambodhi!

"World-Honored One, it is not long since you attained Buddhahood, and yet you have been able to carry out this great meritorious undertaking! We ourselves have faith in the Buddha, believing that he preaches in accordance with what is a appropriate, that the words spoken by the Buddha are never false, and that the Buddha's knowledge is in all cases penetrating and comprehensive. Nevertheless, in the period after the Buddha has entered extinction, if bodhisattvas who have just begun to aspire to enlightenment should hear these words, they will perhaps not believe or accept them but will be led to commit the crime of rejecting the Law.

Therefore, World-Honored One, we beg you to explain so we may put aside our doubts, and so that, in future ages when good men hear this matter, they will not entertain doubts!

At that time the bodhisattva Maitreya, wishing to state his meaning once more, spoke in verse form, saying:

In the past the Buddha departed from the Shakya clan,

left his household, and near Gaya

set under the bodhi tree.

Little time has passed since then,

yet these sons of the Buddha

are immeasurable in number!

Already for a long time they have practiced the Buddha way,

dwelling in transcendental powers and the power of wisdom,

skillfully learning the bodhisattva way,

unsoiled by worldly things

like the lotus flower in the water.

Emerging from the earth,

all display a reverent and respectful mind,

standing in the presence of the World-Honored One.

This is difficult to fathom -

How can one believe it?

The Buddha attained the way very recently,

yet those he has helped to gain success are so many!

We beg you to dispel the doubts of the assembly,

to make distinctions and explain the truth of the matter.

It is though a young man

just turned twenty-five

were to point to a hundred year old man

with gray hair and wrinkled face

and say, I sired him!'

And the old man were to say, 'This is my father!'

The father youthful, the son old -

no one in the world could believe this!

World-Honored One, your case is similar.

Only very recently you attained the way.

These bodhisattvas

are firm in will, in no way timid or immature.

For measurable kalpas

they have been practicing the bodhisattva way.

They are clever at difficult questions and answers,

their minds know no fear.

They have firmly cultivated a persevering mind,

upright in dignity and virtue.

They are praised by the Buddhas of the ten directions

as able and adept at preaching distinctions.

They have no wish to remain among the crowd

but constantly favor a state of meditation,

and in order to seek the Buddha way

they have been dwelling in the space under the earth.

This we have heard from the Buddha

and have no doubts in the matter.

But for the sake of future ages we beg the Buddha

to explain and bring about understanding.

If with regard to this sutra

one should harbor doubt and fail to believe,

he will fall at once into the evil paths.

So we beg you now to explain.

These immeasurable bodhisattvas -

how in such a short time

did you teach them, cause them to have aspiring minds,

and to dwell in the stage of no regression?

Chapter Sixteen: The Life Span of the Tathagata

At that time the Buddha spoke to the Bodhisattvas and all the great assembly: "Good men, you must believe and understand the truthful words of the Thus Come One." And again he said to the great assembly: You must believe and understand the truthful words of the Thus Come One." And once more he said to the great assembly: "You must believe and understand the truthful words of the Thus Come One."

At that time the bodhisattvas and the great assembly, with Maitreya as their leader, pressed their palms together and addressed the Buddha, saying: "World-Honored One, we beg you to explain. We will believe and accept the Buddha's words." They spoke in this manner three times, and then said once more: "We beg you to explain it. We will believe and accept the Buddha's words."

At that time the World-Honored One, seeing that the bodhisattvas repeated their request three times and more, spoke to them, saying: "You must listen carefully and hear of the Thus Come One's secret and his transcendental powers. In all the worlds the heavenly and human beings and asuras all believe that the present Shakyamuni Buddha, after leaving the palace of the Shakyas, seated himself in the place of practice not far from the city of Gaya and there attained annuttara-samyak-sambodhi. But good men, it has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas of kalpas since I in fact attained Buddhahood.

"Suppose a person were to take five hundred, a thousand, ten thousand, a million nayuta asamkhya thousand-million-fold worlds and grind them to dust. Then, moving eastward, each time he passes five hundred, a thousand, ten thousand, a million nayuta asamkhya worlds he drops a particle of dust. He continues eastward in this way until he has finished dropping all the particles. Good men, what is your opinion? Can the total number of all these worlds be imagined or calculated?"

The bodhisattva Maitreya and the others said to the Buddha: "World-Honored One, these worlds are immeasurable, boundless--one cannot calculate their number, nor does the mind have the power to encompass them. Even all the voice-hearers and pratyekabuddhas with their wisdom free of outflows could not imagine or understand how many there are. Although we abide in the stage of avivartika, we cannot comprehend such a matter. World-Honored One, these worlds are immeasurable and boundless."

At that time the Buddha said to the multitude of great bodhisattvas: "Good men, now I will state this to you clearly. Suppose all these worlds, whether they received a particle of dust or not, are once more reduced to dust. Let one particle represent one kalpa. The time that has passed since I attained Buddhahood surpasses this by a hundred, a thousand, ten thousand, a million nayuta asamkhya kalpas.

"Ever since then I have been constantly in this saha world, preaching the Law, teaching and converting, and elsewhere I have led and benefited living beings in hundreds, thousands, ten thousands, millions of nayutas and asamkhyas of lands.

"Good men, during that time I have spoken about the Buddha Burning Torch and others, and described how they entered nirvana. All this I employed as an expedient means to make distinctions.

"Good men, if there are living beings who come to me, I employ my Buddha eye to observe their faith and to see if their other faculties are keen or dull, and then depending upon how receptive they are to salvation, I appear in different places and preach to them under different names, and describe the length of time during which my teachings will be effective. Sometimes when I make my appearance I say that I am about to enter nirvana, and also employ different expedient means to preach the subtle and wonderful Law, thus causing living beings to awaken joyful minds.

"Good men, the Thus Come One observes how among living beings there are those who delight in a little Law, meager in virtue and heavy with defilement. For such persons I describe how in my youth I left my household and attained anuttara-samyak-sambodhi. But in truth the time since I attained Buddhahood is extremely long, as I have told you. It is simply that I use this expedient means to teach and convert living beings and cause them to enter the Buddha way. That is why I speak in this manner.

"Good men, the scriptures expounded by the Thus Come One are all for the purpose of saving and emancipating living beings. Sometimes I speak of myself, sometimes of others: sometimes I present myself, sometimes others; sometimes I show my own actions, sometimes those of others. All that I preach is true and not false.

Why do I do this? The Thus Come One perceives the true aspect of the threefold world exactly as it is. There is no ebb or flow of birth and death, and there is no existing in this world and later entering extinction. It is neither substantial nor empty, neither consistent nor diverse. Nor is it what those who dwell in the threefold world perceive it to be. All such things the Thus Come One sees clearly and without error.

"Because living beings have different natures, different desires, different actions, and different ways of thinking and making distinctions, and because I want to enable them to put down good roots, I employ a variety of causes and conditions, similes, parables, and phrases and preach different doctrines. This, the Buddha's work, I have never for a moment neglected.

"Thus, since I attained Buddhahood, an extremely long period of time has passed. My life span is an immeasurable number of asamkhya kalpas, and during that time I have constantly abided here without ever entering extinction. Good men, originally I practiced the bodhisattva way, and the life span that I acquired then has yet to come to an end but will last twice the number of years that have already passed. Now, however, although in fact I do not actually enter extinction, I announce that I am going to adopt the course of extinction. This is an expedient means which the Thus Come One uses to teach and convert living beings.

"Why do I do this? Because if the Buddha remains in the world for a long time, those persons with shallow virtue will fail to plant good roots but, living in poverty and lowliness, will become attached to the five desires and be caught in the net of deluded thoughts and imaginings. If they see that the Thus Come One is constantly in the world and never enters extinction, they will grow arrogant and selfish, or become discouraged and neglectful. They will fail to realize how difficult it is to encounter the Buddha and will not approach him with a respectful and reverent mind.

"Therefore as an expedient means the Thus Come One says: 'Monks, you should know that it is a rare thing to live at a time when one of the Buddhas appears in the world.' Why does he do this? Because persons of shallow virtue may pass immeasurable hundreds, thousands, ten thousands, millions of kalpas with some of them chancing to see a Buddha and others never seeing one at all. For this reason I say to them: 'Monks, the Thus Come One is hard to get to see.' When living beings hear these words, they are certain to realize how difficult it is to encounter the Buddha.

In their minds they will harbor a longing and will thirst to gaze upon the Buddha, and then they will work to plant good roots. Therefore the Thus Come One, though in truth he does not enter extinction, speaks of passing into extinction.

"Good men, the Buddhas and Thus Come Ones all preach a Law such as this. They act in order to save all living beings, so what they do is true and not false.

"Suppose, for example, that there is a skilled physician who is wise and understanding and knows how to compound medicines to effectively cure all kinds of diseases. He has many sons, perhaps ten, twenty, or even a hundred. He goes off to some other land far away to see about a certain affair. After he has gone, the children drink some kind of poison that make them distraught with pain and they fall writhing to the ground.

"At that time the father returns to his home and finds that his children have drunk poison. Some are completely out of their minds, while others are not. Seeing their father from far off, all are overjoyed and kneel down and entreat him, saying: 'How fine that you have returned safely. We were stupid and by mistake drank some poison. We beg you to cure us and let us live out our lives!'

"The father, seeing his children suffering like this, follows various prescriptions. Gathering fine medicinal herbs that meet all the requirements of color, fragrance and flavor, he grinds, sifts and mixes them together. Giving a dose of these to his children, he tells them: 'This is a highly effective medicine, meeting all the requirements of color, fragrance and flavor. Take it and you will quickly be relieved of your sufferings and will be free of all illness.'

"Those children who have not lost their senses can see that this is good medicine, outstanding in both color and fragrance, so they take it immediately and are completely cured of their sickness. Those who are out of their minds are equally delighted to see their father return and beg him to cure their sickness, but when they are given the medicine, they refuse to take it. Why? Because the poison has penetrated deeply and their minds no longer function as before. So although the medicine is of excellent color and fragrance, they do not perceive it as good.

"The father thinks to himself: My poor children! Because of the poison in them, their minds are completely befuddled. Although they are happy to see me and ask me to cure them, they refuse to take this excellent medicine. I must now resort to some expedient means to induce them to take the medicine. So he says to them: 'You should know that I am now old and worn out, and the time of my death has come. I will leave this good medicine here. You should take it and not worry that it will not cure you.' Having given these instructions, he then goes off to another land where he sends a messenger home to announce, 'Your father is dead.'

"At that time the children, hearing that their father has deserted them and died, are filled with great grief and consternation and think to themselves: If our father were alive he would have pity on us and see that we are protected. But now he has abandoned us and died in some other country far away. We are shelter-less orphans with no one to rely on!

"Constantly harboring such feelings of grief, they at last come to their senses and realize that the medicine is in fact excellent in color and fragrance and flavor, and so they take it and are healed of all the effects of the poison. The father, hearing that his children are all cured, immediately returns home and appears to them all once more.

"Good men, what is your opinion? Can anyone say that this skilled physician is guilty of lying?"

"No, World-Honored One."

The Buddha said: "It is the same with me. It has been immeasurable, boundless hundreds, thousands, ten thousands, millions of nayuta and asamkhya kalpas since I attained Buddhahood. But for the sake of living beings I employ the power of expedient means and say that I am about to pass into extinction. In view of the circumstances, however, no one can say that I have been guilty of lies or falsehoods."

At that time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying:

Since I attained Buddhahood

the number of kalpas that have passed

is an immeasurable hundreds, thousands, ten thousands,

millions, trillions, asamkhyas.

Constantly I have preached the Law, teaching, converting

countless millions of living beings,

causing them to enter the Buddha way,

all this for immeasurable kalpas.

In order to save living beings,

as an expedient means I appear to enter nirvana

but in truth I do not pass into extinction.

I am always here preaching the Law.

I am always here,

but through my transcendental powers

I make it so that living beings in their befuddlement

do not see me even when close by.

When the multitude see that I have passed into extinction,

far and wide they offer alms to my relics.

All harbor thoughts of yearning

and in their minds thirst to gaze at me.

When living beings have become truly faithful,

honest and upright, gentle in intent,

single-mindedly desiring to see the Buddha

not hesitating even if it costs them their lives,

then I and the assembly of monks

appear together on Holy Eagle Peak.

At that time I tell the living beings

that I am always here, never entering extinction,

but that because of the power of an expedient means

at times I appear to be extinct, at other times not,

and that if there are living beings in other lands

who are reverent and sincere in their wish to believe,

then among them too

I will preach the unsurpassed Law.

But you have not heard of this,

so you suppose that I enter extinction.

When I look at living beings

I see them drowned in a sea of suffering;

therefore I do not show myself,

causing them to thirst for me.

Then when their minds are filled with yearning,

at last I appear and preach the Law for them.

Such are my transcendental powers.

For asamkhya kalpas

constantly I have dwelled on Holy Eagle Peak

and in various other places.

When living beings witness the end of a kalpa

and all is consumed in a great fire,

this, my land, remains safe and tranquil,

constantly filled with heavenly and human beings.

The halls and pavilions in its gardens and groves

are adorned with various kinds of gems.

Jeweled trees abound in flowers and fruit

where living beings enjoy themselves at ease.

The gods strike heavenly drums,

constantly making many kinds of music.

Mandarava blossoms rain down,

scattering over the Buddha and the great assembly.

My pure land is not destroyed,

yet the multitude see it as consumed in fire,

with anxiety, fear and other sufferings

filling it everywhere.

These living beings with their various offenses,

through causes arising from their evil actions,

spend asamkhya kalpas

without hearing the name of the Three Treasures.

But those who practice meritorious ways,

who are gentle, peaceful, honest and upright,

all of them will see me

here in person, preaching the Law.

At times for this multitude

I describe the Buddha's life span as immeasurable,

and to those who see the Buddha only after a long time

I explain how difficult it is to meet the Buddha.

Such is the power of my wisdom

that its sagacious beams shine without measure.

This life span of countless kalpas

I gained as the result of lengthy practice.

You who are possessed of wisdom,

entertain no doubts on this point!

Cast them off, end them forever,

for the Buddha's words are true, not false.

He is like a skilled physician

who uses an expedient means to cure his deranged sons.

Though in fact alive, he gives out word he is dead,

yet no one can say he speaks falsely.

I am the father of this world,

saving those who suffer and are afflicted.

Because of the befuddlement of ordinary people,

though I live, I give out word I have entered extinction.

For if they see me constantly,

arrogance and selfishness arise in their minds.

Abandoning restraint, they give themselves up to the

five desires

and fall into the evil paths of existence.

Always I am aware of which living beings

practice the way, and which do not,

and in response to their needs for salvation

I preach various doctrines for them.

At all times I think to myself:

How can I cause living beings

to gain entry into the unsurpassed way

and quickly acquire the body of a Buddha?

Chapter Seventeen: Distinction of Benefits

At that time, when the great assembly heard the Buddha describe how his life span lasted such a very long number of kalpas, immeasurable, boundless asamkhayas of living beings gained a great many rich benefits.

At that time the World-Honored One said to the bodhisattva and mahasattva Maitreya: "Ajita, when I described how the life span of the Thus Come One lasts for such an exceedingly long time, living beings numerous as the sands of six hundred and eighty ten thousands, millions, nayutas of Ganges attained the truth of birthlessness. And bodhisattvas and mahasattvas a thousand times more in number gained the dharani teaching that allows them to retain all that they hear.

And bodhisattvas and mahasattvas numerous as the dust particles of entire world gained the eloquence that allows them to speak pleasingly and without hindrance. And bodhisattvas and mahasattvas numerous as the dust particles of entire world gained dharanis that allow them to retain hundreds, thousands, then thousands, millions, immeasurable repetitions of the teachings. And bodhisattvas and mahasattvas numerous as the dust particles of a thousand-millionfold world were able to turn the unregressing wheel of a Law.

And bodhisattvas and mahasattvas numerous as dust particles of two thousand middle sized lands were able to turn the pure wheel of a Law. And bodhisattvas and mahasattvas numerous as the dust particles of a thousand small lands gained assurance that they would attain anuttara-samyak-sambodhi after eight rebirths. And bodhisattvas and mahasattvas numerous as a dust particles of four four-continent worlds gained assurance that they would attain anuttara-samyak-sambodhi after four rebirths.

And bodhisattvas and mahasattvas numerous as the dust particles of three four-continent worlds gained assurance that they would attain anuttara-samyak-sambodhi after two rebirths. And bodhisattvas and mahasattvas numerous as the dust particles of two four-continent worlds gained assurance that they will attain anuttara-samyak-sambodhi after two rebirths. And bodhisattvas and mahasattvas numerous as the dust particles of one four-continent world gained assurance that they would attain anuttara-samyak-sambodhi after one rebirth.

And living beings numerous as the dust particles of eight worlds were all moved to set their minds upon anuttara-samyak-sambodhi.

When the Buddha announced that these bodhisattvas and mahasattvas had gained the great benefits of the Law, from the midst of the air mandarava flowers and great mandarava flowers rained down, scattering over the immeasurable hundreds, thousands, ten thousands, millions of Buddhas who were seated on lion seats under jeweled trees, and also scattering over Shakyamuni Buddha, and over Many Treasures Thus Come One who long ago entered extinction, both of whom were seated on lion seats in the tower of seven treasures.

They also scattered over all the great bodhisattvas and the four kinds of believers. In addition, finely powdered sandalwood and aloes rained down, and in the midst of the air heavenly drums sounded of their own accord, wonderful notes deep and far-reaching. And a thousand varieties of heavenly robes rained down, draped with various necklaces, pearl necklaces, mani jewel necklaces, necklaces of wish-granting jewels, spreading everywhere in nine directions.

In jewel-encrusted censers priceless incenses burned, their fragrance of their own accord permeating everywhere as an offering to the great assembly. Above each one of the Buddhas there appeared bodhisattvas holding banners and canopies, in rows reaching up to the Brahma heaven. These bodhisattvas employed their wonderful voices in singing immeasurable hymns of praise to the Buddhas.

At that time the bodhisattva Maitreya rose from his seat, bared his right shoulder and, pressing his palms together and facing the Buddha, spoke in verse form, saying:

The Buddha preaches a rarely encountered Law,

one never heard from past times.

The World-Honored One possesses great powers

and his life span cannot be measured.

The countless sons of the Buddha,

hearing the World-Honored One make distinctions

and describe the benefits of the Law they will gain,

find their whole bodies filled with joy.

Some abide in this stage of no regression,

some have acquired dharanis,

some can speak pleasingly and without hindrance

or retain ten thousand, a million repetitions of the teachings.

Some bodhisattvas numerous as the dust particles

of a thousand major worlds

are all able to turn

the unregressing wheel of the Law.

Some Bodhisattvas numerous as the dust particles

of a thousand intermediate worlds

are all able to turn

the pure wheel of the Law.

And some bodhisattvas numerous as the dust particles

of a thousand minor worlds

are assured that after eight more rebirths

they will be able to complete the Buddha way.

Some bodhisattvas numerous as the dust particles

of four, three, two times

the four continents

after a corresponding number of rebirths will become Buddhas;

some bodhisattvas numerous as the dust particles

of one set of the four continents

after one more rebirth

will attain comprehensive wisdom.

Thus when living beings

hear of the great length of the Buddha's life,

they gain pure fruits and rewards

that are immeasurable and free of outflows.

Again living beings numerous as the dust particles

of eight worlds,

hearing the Buddha describe his life span,

all set their minds on the unsurpassed way.

The World-Honored One preaches a Law

that is immeasurable and cannot be fathomed,

and those who benefit from it are many,

as boundless as the open air.

Heavenly mandarava flowers

and great mandarava flowers rain down;

Shakyas and Brahmas like Ganges sands.

Arrive from countless Buddha lands.

Sandalwood and aloes

in the jumble of fine powder rain down;

like birds flying down from the sky

they scatter as an offering over the Buddhas.

In the midst of the air heavenly drums

of their own accord emit wonderful sounds;

heavenly robes by the thousand, ten thousand, million

come whirling and fluttering down;

wonderful jewel-encrusted censers

burn priceless incense

which of his own accord permeates everywhere,

an offering to all the World-Honored Ones.

The multitude of great bodhisattvas

hold banners and canopies adorned with the seven treasures,

ten thousand, a million in kind, lofty, wonderful,

in rows reaching up to the Brahma heaven.

Before each one of the Buddhas

hang jeweled streamers and superlative banners,

while in thousands, ten thousands of verses

the praises of the Thus Come One are sung.

All these many things

have never been known in the past.

Hearing that the Buddha's life is immeasurable,

all beings are filled with joy.

The Buddha's name is heard in ten directions,

widely benefiting living beings,

and all are endowed with good roots

to help them set their minds on the unsurpassed way.

At that time the Buddha said to the bodhisattva in mahasattva Maitreya: "Ajita, if there are living beings who, on hearing that the life span of the Buddha is of such long duration, are able to believe and understand it even for a moment, the benefits they gain thereby will be without limit or measure. Suppose there are good men or good women who, for the sake of anuttara-samyak-sambodhi, over a period of eight hundred thousand million nayutas of kalpas practice the five paramitas - the paramitas of dana (almsgiving), shila (keeping of the precepts), kshanti (forbearance), virya (assiduousness) and dhyana (meditation), the paramita of prajna being omitted - the benefits they obtain will now measure up to even a hundred part, the thousandth part, a hundred, thousand, ten thousand,

millionth part of the benefits mentioned previously.

Indeed, it is beyond the power of calculation, simile or parable to convey the comparison. For good men who have gained such benefits as those [mentioned previously] to fall back without reaching the goal of anuttara-samyak-sambodhi is utterly unimaginable."

At that time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying:

If someone seeking the Buddha wisdom

for a period of eight hundred thousand million

nayutas of kalpas

should practice the five paramitas,

during all those kalpas

distributing alms to the Buddhas

and to the pratyekabuddhas and disciples

and the multitude of bodhisattvas,

rare delicacies of food and drink,

fine garments and articles of bedding,

or building religious retreats of sandalwood

adorned with gardens and grows

if he should distribute alms

of many varieties, all refined and wonderful,

and do this for the entire number of kalpas

to express his devotion to the Buddha away;

and if moreover he should keep the precepts,

in purity and without omission or outflow,

seeking the unsurpassed way,

praised by the Buddhas;

and if he should practice forbearance,

remaining in a posture of submission and gentleness,

even when various evils are visited on him,

not allowing his mind to be roused or swayed;

when others, convinced they have gained the Law,

harbor thoughts of overbearing arrogance

and he is treated with contempt and vexed by them,

if he can still endure it with patience;

and if he is diligent and assiduous,

ever firm in intent and thought,

for immeasurable millions of kalpas

single-minded, and never lax or neglectful,

for countless kalpas

dwelling in a deserted and quiet place;

and if he practices sitting and walking exercises,

banishing drowsiness, constantly regulating his mind,

and as a result of such actions

is able to produce states of meditation,

for eighty million ten thousand kalpas

remaining calm, his mind never deranged;

and if he holds to the blessings of this single-mindedness

and with it seeks the unsurpassed way,

saying, "I will gain comprehensive wisdom

and exhaust all the states of meditation!"

If this person for a hundred, a thousand,

ten thousand, a million kalpas

should carry out these meritorious practices

as I have described above,

still those good men and women

who hear me describe my life span

and believe it for even a moment

win blessings that surpass those of such a person.

If a person is completely free

of all doubt and regret,

if in the depths of this mind he believes for one instant,

his blessings will be such as this.

These bodhisattvas

who have practiced the way for immeasurable kalpas

when they hear me describe my life span

are able to believe and accept what I say.

These persons will

gratefully accept this sutra, saying,

"Our wish is that in future ages

we may use our long lives to save living beings.

Just as today the World-Honored One,

king of the Shakyas,

roars like a lion in the place of practice,

preaching the Law without fear,

so may we too in ages to come,

honored and revered by all,

when we sit in the place of practice

describe our life span in the same manner."

If there are those profound in mind,

pure, honest and upright,

who, hearing much, can retain it all,

who follow principle in understanding the Buddha's words,

then persons such as this

will have no doubts [about my lives span].

"Furthermore, Ajita, if there is someone who, hearing of the long duration of the Buddha's life span, can understand the import of such words, the benefits that such a person acquires will be without limit or measure, able to awaken in him unsurpassed wisdom of the Thus Come One. How much more so, then, if far and wide a person listens to this sutra or cause others to listen to it, embraces it himself or causes others to embrace it, copies it himself or cause others to copy it, or presents flowers, incense, necklaces, streamers, banners, silken canopies, fragrant oil or lamps of butter oil as offerings to the sutra rolls. The benefits of such a person will be immeasurable, boundless, able to inspire in him to wisdom that embraces all species.

"Ajita, if good men and good women, hearing me describe the great length of my life span, in the depths of their mind believe and understand, then they will see the Buddha constantly abiding on Mount Gridhrakuta, with the great bodhisattvas and multitude of voice-hearers surrounding him, preaching the Law. They will also see this saha world, its ground of lapis lazuli level and well ordered, the Jambunada gold bordering its eight highways, the rows of Jeweled trees, the terraces, towers and observatories all made of jewels, and all the multitude of bodhisattvas who live in their midst. If there are those who are able to see such things, you should known that it is a mark of their deep faith and understanding.

"Again, if after the Thus Come One has entered extinction there are those who hear this sutra and do not slander or speak ill of it but have already shown deep faith and understanding. How much more in the case of persons who read, recite and embrace this sutra! Such persons are in effect receiving the Thus Come One on the crown of their heads.

"Ajita, these good men and good women need not for my sake erect towers and temples or build monks quarters or make the four kinds of offerings to the community of monks. Why? Because these good men and good women, in receiving, embracing, reading and reciting this sutra, have already erected towers, constructed monks quarters, and given alms to the community of monks.

It should be considered that they have erected towers adorned with the seven treasures for the relics of the Buddha, broad at the base and tapering at the top, reaching to the Brahma heaven, hung with banners, canopies, and a multitude of jeweled bells, with flowers, incense, necklaces, powdered incense, paste incense, incense for burning, many kinds of drums, musical instruments, pipes, harps, and various types of dances and diversions, and with wonderful voices that sing and intone hymns of praise.

It is as though they have already offered alms for immeasurable thousands, ten thousands, millions of kalpas.

"Ajita, if after I have entered extinction there are those who hear this sutra and can accept and uphold it, copy it themselves or cause others to copy it, then it may be considered that they have already erected monks quarters, or used red sandalwood to construct thirty-two halls, as tall as eight tala trees, lofty, spacious and beautifully adorned to accommodate hundreds and thousands of monks. Gardens, groves, pools, lakes, exercise grounds, caves for meditation, clothing, food, drink, beds, matting, medicines, and all kinds of utensils for comfort fill them, and these monks quarters and halls number in the hundreds, thousands, ten thousands, millions, and indeed are immeasurable in number. All these are presented before me as alms for me in the community of monks.

"So I say, if after the Thus Come One enters extinction there are those who accept, uphold, read and recite the sutra or preach it to others, who copy it themselves or cause others to copy it, or who offer alms to the sutra rolls, then they need not erect towers or temples or build monks quarters or offer alms to the community of monks. And how much more is this true for those who are able to embrace this sutra and at the same time dispense alms, keep the precepts, practice forbearance, and display diligence, single-mindedness and wisdom!

Their virtue will be uppermost, immeasurable and boundless, as the open sky, east, west, north and south, in the four intermediate directions and up and down, is immeasurable and boundless. The blessings of such persons will be as immeasurable and boundless as this, and such persons will quickly attain the wisdom embraces all species.

"If a person reads, recites, accepts and upholds this sutra or preaches it to others; if he copies it himself or causes others to copy it; and if he can erect towers, build monks quarters, offer alms and praise to the community of voice-hearers; if he can employ hundreds, thousands, ten thousands, millions of modes of praise to praise the merits of the bodhisattvas; and if for the sake of others he employs various causes and conditions and accords with principle in explaining and preaching this Lotus Sutra;

and if he can observe the precepts with purity, keep company with those who are gentle and peaceful, be forbearing and without anger, firm in intent and thoughts, constantly prizing the practice of sitting and meditation, attaining various states of profound meditation, diligent and courageous, mastering all the good doctrines, keen in faculties and wisdom, good at answering difficult questions - Ajita, if after I have entered extinction there are good men and good women who accept, uphold, read and recite this sutra and have good merits such as these, you should know that they have already proceeded to the place of practice and are drawing near to anuttara-samyak-sambodhi as they sit beneath the tree of the way.

Ajita, wherever these good men and good women sit or stand or circle in exercise, there one should erect a tower, and all heavenly and human beings should offer alms to it as they would to the tower of the Buddha."

At that time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying:

If after I have entered extinction

a person who can honor and uphold this sutra,

his blessings will be immeasurable,

as I have described above.

It is as though he had supplied

all manner of alms,

erecting a tower for the Buddha's relics

adorned with the seven treasures

and with a central pole very tall and wide

that tapers gradually as it reaches the Brahma heaven.

Jeweled bells by the thousands, ten thousand, million,

move in the wind, emitting a wonderful sound.

And for immeasurable kalpas

he offers alms to this tower,

flowers, incense, various kinds of necklaces,

heavenly robes and assorted musical instruments,

and burns fragrant oil and lamps of butter oil

that constantly light up the area around.

In the evil age of the Latter Day of the Law

if there is someone who can uphold this sutra,

it will be as though he supplied all alms

ascribed above.

If someone can uphold this sutra,

it will be as though in the presence of the Buddha

he should use ox-head sandalwood

to build monks quarters as an offering,

or thirty-two halls

as high as eight tala trees,

or supply all kinds

of superior foods and wonderful clothes and bedding,

residences for assemblies of hundreds, thousands,

gardens, groves, pools and lakes,

exercise grounds and caves for meditation,

all with various kinds of fine adornments.

If someone with a believing and understanding mind

accepts, upholds, reads, recites and copies this sutra

or causes others to copy it

or offers alms to the sutra rolls,

scattering flowers, and incense and powdered incense

or constantly burning fragrant oil

extracted from sumana, champaka

or atimuktaka flowers,

if he offers alms such as these

he will gain immeasurable merits,

boundless as the open air,

and his blessings will also be like this.

How much more so if one upholds this sutra

and at the same time dispense alms, keeps the precepts,

is forbearing, delights in meditation,

and never gives way to anger or evil speaking.

If one displays reverence toward memorial towers,

humbles himself before monks,

gives a wide berth to an arrogant mind,

constantly ponders upon wisdom

and is never angry when asked difficult questions

but responds compliantly with an explanation -

if one can carry out such practices,

his merits will be beyond measure.

If you see a teacher of the Law

who has cultivated virtues such as these,

you should scatter heavenly flowers over him,

clothe his body in heavenly robes,

bow your head before his feet in salutation,

and in your mind imagine you see the Buddha.

You should also think to yourself:

before long he will proceed to the place of practice

and attain a state of no outflows and no action,

bringing wide benefits to heavenly and human beings!

In the place where such a person resides,

where he walks, sits or lies down,

or recites even one verse of scripture,

there you should erect a tower

adorned in a fitting and wonderful manner

and offer alms of various kinds to it.

When a son of the Buddha dwells in such places

the Buddha will accept and utilize them,

and constantly in their midst

will walk, sit or lie down.