添品妙法蓮華經

Chapter 5: THE PARABLE OF THE MEDICINAL HERBS

At that time, the Blessed One addressed the Venerable Mahakasyapa and the other great disciples:

“Excellent, excellent! Kasyapa, you have spoken perfectly concerning the true merits of the Tathagata. It is indeed just as you have said! The Tathagata also possesses immeasurable, boundless, innumerable merits, which you could not fully describe even throughout immeasurable kalpas. Mahakasyapa, you should know that the Tathagata is the King of the Dharma; whatever he declares is never false. With regard to all dharmas, the Tathagata expounds them through skillful means, and every Dharma he proclaims leads entirely to the stage of all-knowing wisdom. The Tathagata perceives the ultimate destination of all dharmas and also knows, without obstruction, the intentions and actions of all sentient beings. Moreover, he thoroughly understands all dharmas and reveals wisdom to all sentient beings.

“Mahakasyapa! Suppose that throughout the great trichiliocosm, amid its mountains, rivers, ravines, valleys, and fields, there grow trees, forests, thickets, and medicinal herbs of many different kinds, with differing names and colors. Dense clouds spread everywhere, covering the entire great trichiliocosm, and rain falls simultaneously upon every place, moistening all the trees, forests, thickets, and medicinal herbs: their small roots, small trunks, small branches, small twigs, and small leaves; their medium-sized roots, trunks, branches, twigs, and leaves; and their great roots, great trunks, great branches, great twigs, and great leaves.

All plants, great and small, according to whether they are superior, middling, or inferior, receive their full measure. From the rain of a single cloud, each plant, in accordance with its kind and the nature of its species, grows, blossoms, and bears fruit. Although all these plants spring from the same earth and are moistened by the rain of the same cloud, each of the grasses and trees is nevertheless different.

“Kasyapa, you should know that the Tathagata is also like this. He appears in the world as a great cloud arises, and his voice resounds throughout the entire world. Among devas, humans, and asuras, like that cloud covering the whole great trichiliocosm, he proclaims amid the great assembly: ‘I am the Tathagata, the Worthy One, the Perfectly Enlightened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Devas and Humans, the Buddha, the Blessed One.

Those who have not yet crossed over, I enable to cross over; those who do not yet understand, I enable to understand; those who are not yet at peace, I enable to attain peace; and those who have not yet attained nirvana, I enable to attain nirvana. I know in accordance with reality both this life and the life to come. I am the one who knows all and sees all, the knower of the path, the opener of the path, and the guide along the path.

All assemblies of devas, humans, and asuras should come here to hear the Dharma.’

“At that time, countless thousands, myriads, and kotis of various kinds of sentient beings came before the Tathagata to hear the Dharma. The Tathagata then observed whether their faculties were keen or dull and whether they were diligent or indolent. In accordance with their capacities, he expounded the Dharma to them in various ways, causing every one of them to rejoice and delight because they had obtained complete benefit.

Having heard the Dharma, these sentient beings enjoyed peace and happiness in this life and would be born in favorable realms in lives to come. Through knowing the path, they attained peace and joy and were able to hear the Dharma; having heard it, they were freed from every obstruction. Within the Buddha Dharma, according to their capacities, they all gradually entered the path.

This is like the great cloud whose rain falls everywhere upon all grasses, trees, forests, thickets, and medicinal herbs. According to their respective kinds, they are all fully moistened and enabled to grow. The Dharma expounded by the Tathagata has a single character and a single flavor: namely, the character of liberation, the character of detachment, and the character of ultimate cessation, extending as far as the wisdom of all modes.

Those sentient beings who hear the Tathagata’s Dharma, retain it in memory, read and recite it, and practice it will acquire merits of which they themselves are unaware. Why is this?

“Because only the Tathagata knows the forms, characteristics, and dispositions of these sentient beings; what they remember, what they think, and what they cultivate; how they remember, how they think, and how they cultivate; by what Dharma they remember, by what Dharma they think, and by what Dharma they cultivate; through what Dharma they attain what Dharma; and in which realms these sentient beings dwell. Only the Tathagata sees and knows all this exactly as it truly is, clearly and without obstruction.

It is like those grasses, trees, forests, thickets, and medicinal herbs, which do not themselves know whether their nature is superior, middling, or inferior, whereas the Tathagata knows the Dharma of a single character and a single flavor: namely, the character of liberation, the character of detachment, the character of eternal quiescence, and ultimate nirvana. All ultimately return to emptiness. Having known this Dharma, the Tathagata observes the minds and dispositions of sentient beings and wishes to support them; therefore, he does not immediately expound the wisdom of all modes to them.

“Mahakasyapa! It is exceedingly rare that one can understand how the Tathagata expounds the Dharma according to beings’ faculties and can believe and accept it. Why is this? Because the Dharma spoken by the Buddhas according to what is appropriate is difficult to understand and difficult to know.” At that time, wishing to restate this meaning, the Blessed One spoke in verse:

The Dharma King, destroyer of existence,

Appears within the world;

According to sentient beings’ wishes,

He teaches Dharma in many ways.

The Tathagata holds in reverence

Profound and far-reaching wisdom;

Long has he remained silent,

Not revealing it in haste.

Those with wisdom, hearing it,

Are then able to understand;

Those without wisdom doubt it

And thereby lose it entirely.

Therefore, Kasyapa,

He speaks according to their capacities,

Using all manner of conditions

To lead them to right perception.

Kasyapa, you should know!

It is like a great cloud

Arising in the open sky

And covering everything,

Filled with cooling moisture;

Lightning flashes brilliantly,

Thunder resounds afar,

And all things rejoice.

The sunlight is concealed,

And the earth becomes cool;

The cloud descends so low

That it seems one could grasp it.

Its rain falls evenly,

Pouring down in every direction,

Releasing boundless waters

That saturate the entire earth.

In mountains, rivers, ravines, and valleys,

From their deepest places,

There grow trees and plants,

Trees both great and small,

A hundred kinds of grain,

As well as sugarcane and grapevines;

The rain moistens them all,

Giving each its full measure.

The parched earth is evenly soaked,

And grasses and trees flourish together.

From the great cloud pours rain,

Water of a single flavor;

Forests, thickets, and trees

Absorb it according to their kinds.

Superior, inferior, and middling,

According to their size,

All alike

Are enabled to grow.

Roots, trunks, branches, and leaves,

Flowers and fruits, fresh and radiant—

Because the rain waters them all,

Everything becomes flourishing.

Precisely according to their natures,

Which are distinguished as great or small,

Though the moisture they receive is one,

All are made fresh and thriving.

The Tathagata is also thus:

He appears within the world,

Like a great cloud

Covering everything.

Appearing within the world,

For the sake of sentient beings,

He distinguishes and expounds

The true character of all dharmas.

The Great Sage, the Blessed One,

Amid devas and humans

And all the assemblies,

Proclaims as follows:

‘I am the Tathagata,

The Honored One, Perfect in the Twofold Excellence,

Who has appeared within the world.

Like a great rain,

I rain upon and moisten all

Those parched sentient beings,

So that they may escape suffering

And attain the joy of peace—

The joy of the world

And the joy of nirvana.

All devas and humans,

Listen attentively!

You should all come here

And draw near to the Unsurpassed One.

I am the Blessed One,

With whom none can compare;

To bring peace and joy to sentient beings,

I have appeared within the world.

For the great assembly, I teach

The Dharma of ambrosia.

That Dharma has a single flavor:

Liberation and nirvana.

With a single wondrous voice,

I expound this meaning;

Always for the great assembly,

I establish various causes and conditions.

I regard all beings

With complete equality;

There are no distinctions,

Nor any thought of love or hatred.

I have no attachment

And set no limitations;

Always for everyone

I equally teach the Dharma.

I do not teach for one person alone;

I do the same for the whole assembly.

I constantly expound the Dharma

And have no other occupation.

Whether sitting, standing, coming, or going,

I never grow weary;

I pervade the entire world,

Like rain that moistens all alike:

The noble and the lowly, the superior and inferior,

Those who keep the precepts and those who break them,

Those whose deportment is complete

And those whose deportment is incomplete,

Those of right view and those of wrong view,

Those of keen faculties and those of dull faculties—

Upon them all I rain the Dharma rain

Without ever growing weary.

All sentient beings

Who hear my Dharma

Receive it according to their capacities

And dwell at various stages.

Some dwell among devas or humans,

Or become wheel-turning sage-kings,

Brahmas, Sakras, and other kings—

These are the lesser medicinal herbs.

Those who understand the undefiled Dharma,

Attain nirvana,

Develop the six superknowledges,

And acquire the three insights;

Who dwell alone in mountain forests

And constantly practice meditative concentration,

Attaining the stage of a pratyekabuddha—

These are the middling medicinal herbs.

Seeking the World-Honored One,

We shall become Buddhas,

Practicing vigor and concentration—

These are the highest-grade medicinal herbs.

There are Buddha-children

Who single-mindedly pursue the Buddha Way,

Constantly practicing loving-kindness and compassion,

Knowing themselves that they shall become Buddhas,

Certain and free from doubt;

They are called small trees.

Abiding securely in spiritual powers,

Turning the Dharma without regression,

They liberate countless millions

Of hundreds of thousands of sentient beings;

Bodhisattvas such as these

Are called great trees.

The Buddha teaches impartially,

Like rain of a single flavor;

According to the natures of sentient beings,

What they receive is not the same,

Just as those grasses and trees

Are each moistened differently.

The Buddha uses similes

And skillful means to reveal,

With various excellent words,

The exposition of the one Dharma—

Yet compared with the Buddha’s wisdom,

It is but one drop in the ocean.

I pour down the rain of Dharma,

Filling the entire world;

The Dharma has but a single flavor,

Yet each practices according to their capacity,

Just as in those groves and forests,

The trees, plants, and herbs,

According to whether their kinds are great or small,

All become flourishing and abundant.

The Dharma of all Buddhas

Always has a single flavor,

Causing all throughout the world

To attain complete fulfillment.

By practicing progressively,

All attain the fruit of the Way.

The shravakas and pratyekabuddhas,

Dwelling amid mountains and forests,

Abiding in their final bodies,

Hear the Dharma and attain the fruit;

They are called medicinal herbs

That swiftly grow and flourish.

If there are bodhisattvas

Whose wisdom is steadfast,

Who fully comprehend the three realms

And seek the Supreme Vehicle,

They are called small trees

That swiftly grow and flourish.

There are those who abide in dhyana

And attain the power of spiritual penetrations;

Hearing that all dharmas are empty,

Their hearts give rise to joy.

They emit many rays of light

And liberate sentient beings;

They are called great trees

That swiftly grow and flourish.

Thus it is, Kasyapa!

The Dharma taught by the Buddha

Is like a great cloud,

Whose rainwater has a single flavor;

It permeates flowers and people,

Causing all to bear fruit.

Kasyapa, you should know!

By means of various causes and conditions

And all manner of similes,

I reveal the Buddha Way;

These are my skillful means.

All Buddhas do likewise.

Now, for your sake,

I proclaim the true Dharma:

None among the assembly of shravakas

Has yet attained final extinction.

What you practice

Is the bodhisattva path;

By gradually cultivating and learning,

You shall all attain Buddhahood.

Furthermore, Kasyapa, the Tathagata teaches and transforms all sentient beings impartially. Kasyapa, it is like the light of the sun and moon, which illuminates the entire world equally everywhere, whether beings do good or evil, dwell in high or low places, or are fragrant or foul. So it is, Kasyapa. With the light of the wisdom of all modes, the Tathagata teaches the Dharma impartially to sentient beings born among the five destinies, according to their faith and understanding regarding the three vehicles—the shravaka, pratyekabuddha, and bodhisattva vehicles. The Tathagata’s wisdom neither increases nor diminishes, being born from the accumulation of merit and wisdom.

Kasyapa, there are no three vehicles. It is because the practices of sentient beings differ that they are divided into three.

Kasyapa, endowed with wisdom-life, addressed the Buddha:

– World-Honored One! If there are no three vehicles, why are they presently divided into shravakas, pratyekabuddhas, and bodhisattvas?

The Buddha said:

– It is like vessels of pottery, all made from clay. Some of these contain sugar, curds, milk, cream, excrement, or clay. The clay itself does not differ, but various different names are established according to what is contained within. So it is, Kasyapa. Here there is only one vehicle, called the Great Vehicle; there is no second or third vehicle.

The Venerable Mahakasyapa addressed the Buddha:

– World-Honored One! Sentient beings differ in their faith and understanding. Regarding their wish to escape the three realms, is there only one nirvana, or are there two or three?

The Buddha said:

– If one awakens to the essential nature of all dharmas as identical with nirvana, then there is only one, not two and not three. Kasyapa, because of this principle, I shall present a simile. Through a simile, those who are wise will understand the meaning of my words.

Kasyapa, suppose a man blind from birth were to say that there are no beautiful or ugly forms, that beautiful and ugly forms cannot be seen, that there are no sun, moon, or stars, and that the sun, moon, and stars cannot be seen. Another man with clear sight would say that there are various beautiful and ugly forms and that these beautiful and ugly forms can be seen; that there are the sun, moon, and stars and that these celestial bodies can also be seen. Although the blind man heard the other man say this, he did not believe or accept it. At that time, there was a skilled physician who thoroughly understood all illnesses. Seeing the blind man, he thought: “Because this man formerly committed evil deeds, he now suffers from this illness. His illness is of four kinds.”

Wishing to cure the man’s illness, the skilled physician further considered that none of the medicines circulating in the world could cure it. Only on the Snow Mountains were there four kinds of medicine: the first accords with color, fragrance, and flavor; the second cures all illnesses; the third eliminates all harmful poisons; and the fourth brings peace and happiness wherever one dwells.

At that time, the skilled physician gave rise to compassion for the blind man. Employing every skillful means, he went to the Snow Mountains. Having arrived, he searched everywhere and obtained the four kinds of medicine. Some he chewed and ground with his teeth; some he crushed in a stone mortar, mixed with other medicines, and boiled; some he prepared while fresh; some he administered through acupuncture to open the vital points; some he roasted or mixed with other medicines; and some he blended into food. Then the blind man took the medicine in whatever manner was appropriate and immediately regained his sight. Once his eyes were clear, he saw all colors and forms, inside and outside, far and near, as well as the sun, moon, and stars. He exclaimed:

– Alas! I was truly foolish. Formerly, I heard these things spoken of but did not believe them; only today do I clearly see them all. My blindness is gone and my sight has been restored. I am supreme!

At that time, there was a rishi who had attained the five spiritual penetrations and, by means of the divine eye and divine ear, knew the man’s thoughts. Although your eyes are clear, what do you really know? Why do you give rise to such arrogance when you do not yet possess skillful wisdom? The rishi then said:

– When you are inside your house, you neither see nor know the forms outside, nor do you know the wholesome or unwholesome thoughts of sentient beings. From five yojanas away, you neither hear nor know the sounds of drums, conches, and the like. Without lifting your feet, you cannot travel even one krosha. You have grown up, yet you do not remember when your karma entered and took support in your mother’s womb. How, then, can you possess wisdom? Why do you say, ‘I see everything’? Sir, you take darkness to be light and light to be darkness.

The man said to the rishi:

– By what method and what practice may I attain this wisdom? By gaining faith and power regarding these things, may I attain this merit?

The rishi said:

– If you wish to attain this, you should dwell in a secluded mountain cave, contemplate the Dharma, and eliminate the afflictions. Then you will attain spiritual penetrations and fully possess merit.

When the man heard this teaching, he immediately renounced the household life and dwelt in a secluded place. Single-minded and fully intent, he extinguished worldly craving and attained the five spiritual penetrations. Having attained these penetrations, he thought: “Formerly, I created particular karma, and because of this cause I did not attain even a single merit. Now, as soon as I direct my thoughts, I immediately know my past karma. In former times, I had little wisdom and dwelt in darkness.”

Kasyapa, I use this simile to clarify the meaning. You should understand and perceive this meaning accordingly.

O Kasyapa! That blind man represents sentient beings wandering through the six realms, who do not understand the true Dharma. Their dark afflictions continually increase, and they are further obscured by ignorance.

They accumulate various karmas, and with karma as condition, name-and-form arise, continuing until the great mass of suffering is accumulated; thus they live in ignorance. Among the sentient beings wandering therein, only the Tathagata has transcended the three realms. He gives rise to loving-kindness and compassion, as a father cherishes his only child.

Loving the sentient beings of the three realms, he sees them drifting amid their karmas, not knowing things as they truly are and unable to escape birth and death. With the eye of Buddha-wisdom, the Buddha clearly sees which of these sentient beings cultivated goodness in former lives; which have little anger but much desire, or little desire but much anger; which possess little wisdom, or perfect wisdom; which have attained complete purity; and which hold wrong views.

For all these sentient beings, the Buddha skillfully expounds the three vehicles through expedient means.

The seer who attained the five supernatural powers and possessed pure vision represents the bodhisattva. When the mind of bodhicitta arises, one attains the patience of the non-arising of dharmas and realizes the unsurpassed fruit. That excellent physician is the Tathagata; thus should it be understood.

That blind man represents foolish sentient beings; thus should he be regarded. All the illnesses represent the sixty-two wrong views born of greed, anger, and delusion; thus should it be understood. The four kinds of medicine are emptiness, signlessness, wishlessness, and nirvana; thus should it be understood.

Medicine is administered according to the illness, and only then is the illness cured; that is, through emptiness, signlessness, wishlessness, and liberation. When right mindfulness is cultivated, ignorance ceases. Because ignorance ceases, formations cease, and so forth, until the entire great mass of suffering ceases.

Reflecting in this way, one abides neither in good nor in evil. The blind man whose sight was restored represents the sravakas and pratyekabuddhas; thus should it be understood. They sever the afflictions and the bonds of birth and death, becoming liberated from affliction and escaping the six realms and the three realms.

For this reason, the sravakas think: “There is no other Dharma left for us to cultivate or realize. We have attained nirvana.”

At that time, the Tathagata expounds the Dharma to them, saying that while they have not yet fully understood the Dharma, how could there be ultimate nirvana? The Buddhas teach and transform them through the mind of bodhicitta, causing them to arouse the mind of bodhicitta, so that they neither remain within birth and death nor abide in nirvana. Having understood that the three realms and the ten directions are quiescent, like magical transformations, dreams, illusions, mirages, and echoes, they contemplate that all dharmas neither arise nor cease, are neither bound nor released, and are neither dark nor bright.

They perceive the extremely profound dharmas, yet in that perception there is no perceiving; nevertheless, they constantly perceive the differing minds of faith and understanding of sentient beings throughout the three realms. At that time, wishing to restate this meaning, the World-Honored One spoke in verse:

Like the light of sun and moon,

Shining throughout the three-thousandfold world,

Toward both good and evil,

Its radiance neither increases nor diminishes;

The wisdom of the Tathagata

Is impartial like the sun and moon,

Teaching and transforming sentient beings

Without increase or decrease.

Like a potter

Who kneads clay and fashions

Various vessels that contain

Sugar, water, milk, or curds,

Some holding impure things,

And others holding ghee,

Using only a single kind of clay

To fashion all these vessels.

According to what each contains,

It consequently receives its name;

Sentient beings are likewise,

Differing according to their inclinations.

The Buddha speaks of distinct vehicles,

Yet assuredly there is only the Buddha Vehicle.

Because of ignorance, beings revolve in samsara,

Not knowing the path of liberation.

Those who understand that dharmas are empty

And are free from self and dharmas

Thereby understand the Buddhas’

True realization.

Those established at the level of wisdom

Are called pratyekabuddhas.

Those instructed in the wisdom of emptiness

Are called sravakas.

One who awakens to all dharmas

Is called the Perfectly and Completely Awakened One.

Like one blind from birth,

Who cannot see the sun, moon, or stars,

And therefore says:

“There are no forms of any kind.”

An excellent physician gives rise to loving-kindness,

Taking pity upon that blind man.

He immediately ascends the Snow Mountains,

Traveling everywhere, high and low,

Seeking various medicinal herbs.

According to their functions,

He prepares four kinds of medicine,

Combining them to cure the illness.

Some he chews finely with his teeth,

Some he grinds to powder in a mortar,

And some he applies with needles and cautery,

To cure the blind man’s illness.

That man regains his sight

And sees the light of the sun and moon.

He then reflects:

“In the past, because I lacked wisdom,

I wandered as a sentient being.

The greatly ignorant blind man

Is conditioned to be born in this life;

Through ignorance he endures the realms of suffering,

Through ignorance he remains foolish in the world.”

So too is the Omniscient One,

The Tathagata, the great physician,

Who gives rise to a mother’s loving-kindness

And, through various skillful means,

Expounds the Dharma of quiescence.

The Buddha’s awakened wisdom is immeasurable.

He proclaims the Supreme Vehicle,

And extensively teaches the intermediate Dharma

To guide those of intermediate wisdom.

Because they fear birth and death,

He praises another bodhi.

Having escaped the three realms,

The sravakas believe themselves to know

That they have attained

Nirvana and peace,

And will awaken to all dharmas

In the deathless realm of nirvana.

For their sake, the World-Honored One

Gives rise to compassion

And tells them: “You are foolish;

Do not consider yourselves wise.

Suppose there is a house,

And while dwelling inside it,

You know nothing of what lies outside;

You are a person of little wisdom.

While you dwell within that house,

Do you know what has or has not been done outside?

You do not know even this;

How much less, with your inferior wisdom,

Could you hear a sound

Produced five yojanas away?

How much less one farther still?

Whether another person

Feels affection or hatred toward you,

You are unable to know.

Why, then, do you become arrogant?

Even one krosa away,

Without going there you cannot reach it.

Nor do you remember

What occurred when you entered the womb.

Only one who has attained the five supernatural powers

May be called omniscient.

You are foolish and do not know,

Yet consider yourselves wise.

If you wish to attain Buddha-wisdom,

Give rise to it through supernatural powers.

If you dwell in a secluded place,

Supernatural powers will then appear.

By contemplating the pure Dharma,

You will attain supernatural powers.

Having learned this, go to a secluded place,

Contemplate, and enter meditative concentration.

Attaining the five supernatural powers,

Your merit will swiftly become complete.”

The sravakas are likewise:

They imagine they have attained nirvana.

The Buddhas tell them,

“This nirvana is only provisional.”

The World-Honored One uses expedient means

To teach this path.

Without omniscience,

Nirvana cannot be realized.

The inexhaustible wisdom of the three times,

The pure practice of the six paramitas,

Signlessness, action, and wishlessness,

And quiescence—all are relinquished;

And through the mind of bodhicitta,

One clearly understands the Dharma leading to nirvana.

The four abodes and the four means of attraction

Are all expounded

In order to teach and transform sentient beings.

The Buddha teaches this Dharma:

If one knows the nature of all dharmas

To be like illusions and dreams,

Without a core, like the plantain tree,

And no different from an echo;

And if one knows their intrinsic nature,

Penetrating throughout the three realms,

Neither bound nor released;

And knows that in cessation

All dharmas are equally empty,

Their essential nature without distinction—

Those who do not perceive this

Do not understand even a single dharma.

Those of great wisdom perceive

That the Dharma-body has no distinctions.

There are no three-vehicle dharmas;

There is only the One Buddha Vehicle.

All dharmas are equal

And eternally remain equal.

Having understood this through wisdom,

One dwells joyfully in nirvana.

Chapter 6: BESTOWAL OF PREDICTIONS

At that time, after speaking these verses, the Buddha proclaimed before the great assembly:

“My disciple Mahakasyapa, in a future life, will attend and serve three million kotis of Buddha World-Honored Ones, making offerings to them, revering, honoring, and praising them, and extensively proclaiming the immeasurable great Dharma of those Buddhas. In his final lifetime, he will become a Buddha named Radiant Light Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World-Honored One.”

The land will be named Radiant Virtue, and the kalpa will be named Great Adornment. That Buddha’s lifespan will be twelve minor kalpas. The true Dharma will abide in the world for twenty minor kalpas, and the semblance Dharma will likewise abide for twenty minor kalpas.

The land will be magnificently adorned and free from all defilements, stones, gravel, thorns, brambles, excrement, and other impurities. The ground will be level, without high or low places, pits, hollows, mounds, or hills. The earth will be made of lapis lazuli, rows of jeweled trees will line the roads, and cords of pure gold will be stretched along the roadsides.

Precious treasures will be scattered everywhere, and all will be pure and clean. The bodhisattvas in that land will be immeasurable in number, countless thousands of koṭis, and the śrāvakas will likewise be innumerable. There will be no demonic affairs.

Although Māra and Māra’s subjects will be present, they will all protect and uphold the Buddha-Dharma.

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

O bhikṣus!

With the Buddha-eye

I behold this Kāśyapa:

In a future age,

After countless kalpas,

He will attain Buddhahood.

In ages to come,

He will make offerings to and serve

Three million koṭis

Of Buddhas, World-Honored Ones.

To seek the Buddha’s wisdom,

He will purely cultivate the holy life,

Making supreme offerings

To the Honored One, Perfect in Both Wisdom and Merit.

Having cultivated all

Unsurpassed wisdom,

In his final body

He will attain Buddhahood.

That land will be pure,

With lapis lazuli for its ground;

Many kinds of jeweled trees

Will stand in rows along the roads.

Golden cords will border the roads,

Delighting all who see them;

Fragrance will waft along the paths,

And beautiful flowers will be strewn about,

Together with every kind of wondrous object,

All used for adornment.

That land will be level,

Without mounds or hollows.

Its assemblies of bodhisattvas

Will be beyond all reckoning.

Their minds will be gentle and harmonious;

They will attain great transcendent powers

And uphold the Buddhas’

Mahayana scriptures.

The assemblies of śrāvakas,

In their final, undefiled bodies,

Sons of the Dharma King,

Will be beyond all reckoning;

Even with the heavenly eye,

Their number cannot be known.

That Buddha’s lifespan will be

Twenty minor kalpas.

The true Dharma will abide in the world

For twenty minor kalpas,

And the semblance Dharma will also abide

For twenty minor kalpas.

Such will be the deeds

Of the Buddha Radiance.

At that time, the great disciples Mahāmaudgalyāyana, Subhūti, Mahākātyāyana, and the others all trembled when they saw this. Single-mindedly joining their palms, they gazed intently up at the World-Honored One and spoke together in verse:

World-Honored One, greatly heroic and mighty,

Dharma King of the Śākya clan,

Out of compassion for us,

Let the Buddha’s voice resound.

If, knowing our bodies and minds,

You grant us predictions,

It will be as though ambrosia were poured upon us,

Dispelling heat and bringing cool refreshment.

It is as if, from a place of hunger and thirst,

One suddenly arrives at a royal feast;

Yet with a heart of fear and doubt,

One does not dare to eat at once.

Only after receiving the king’s permission

Would one dare to eat.

We are likewise thus,

Ever reflecting upon the fault of the Lesser Vehicle,

Not knowing by what means

We may attain unsurpassed wisdom.

Although we hear the Buddha say

That we shall attain Buddhahood,

Our hearts still harbor fear,

Like people who do not yet dare to eat.

If the Buddha grants us predictions,

Only then shall we surely rejoice in peace.

World-Honored One, Great Hero,

You always wish to bring peace to the world.

We beseech you to grant us predictions,

As the hungry need to be told to eat.

Thereupon, knowing the thoughts in the minds of his great disciples, the World-Honored One addressed the bhikṣus:

“This Subhūti, in a future age, will serve, make offerings to, honor, revere, and praise three million koṭis of nayutas of Buddhas. He will constantly cultivate the holy life and fully accomplish the path to bodhi. In his final body, he will become a Buddha named Renowned Form Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One.

His kalpa will be named Possessing Jewels, and his land will be named Jewel-Born. That realm will be level, with crystal for its ground and jeweled trees as adornments. It will have no mounds, hollows, sand, gravel, thorns, brambles, excrement, or other impurities.

Jeweled flowers will cover the ground, and everywhere will be pure and clean. The people of that land will all dwell in beautiful towers and pavilions. His śrāvaka disciples will be immeasurable and boundless in number, beyond calculation, enumeration, simile, or comparison.

The assemblies of bodhisattvas will number countless thousands of myriads of koṭis of nayutas. That Buddha’s lifespan will be twenty minor kalpas. The true Dharma will abide in the world for twenty minor kalpas, and the semblance Dharma will likewise abide in the world for twenty minor kalpas.

That Buddha will constantly dwell in empty space, teaching the Dharma to the great assembly and liberating immeasurable bodhisattvas and śrāvakas.”

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

O bhikṣus!

I tell you all:

You should single-mindedly

Listen to my words.

My great disciple,

Subhūti,

Will attain Buddhahood

With the name Renowned Form.

He will make offerings to countless

Myriads of koṭis of Buddhas,

Practicing according to the Buddha’s conduct

And gradually fulfilling the great path.

In his final body, he will obtain

The thirty-two excellent marks,

Majestically and beautifully adorned,

Like a jeweled mountain.

That Buddha’s land

Will be foremost in purity;

All sentient beings who see it

Will delight in and long for it.

In that realm, the Buddha

Will liberate immeasurable beings.

Within the Buddha’s Dharma assembly,

The bodhisattvas will be exceedingly numerous,

All possessing keen faculties

And turning the irreversible Dharma wheel.

That land will always be

Adorned by bodhisattvas.

The assemblies of śrāvakas

Will be countless and innumerable.

All will realize the three knowledges,

Possess the six transcendent powers,

Abide in the eight liberations,

And possess great majestic virtue.

When that Buddha teaches the Dharma,

He will manifest countless

Transcendent powers and transformations,

Inconceivable in nature.

Devas and humans,

As numerous as the sands of the Ganges,

Will all join their palms

And hear and receive the Buddha’s words.

That Buddha’s lifespan will be

Twenty minor kalpas.

The true Dharma will abide in the world

For twenty minor kalpas,

And the semblance Dharma will also abide

For twenty minor kalpas.

At that time, the World-Honored One addressed the bhikṣus:

“I tell you that this Mahākātyāyana, in a future age, will use all kinds of offerings to make offerings to, serve, honor, and revere eight hundred billion Buddhas. After each of those Buddhas has entered nirvana, he will erect stupas and shrines one thousand yojanas high and five hundred yojanas in equal length and breadth. Those stupas and shrines will be made of the seven treasures: gold, silver, lapis lazuli, mother-of-pearl, agate, pearls, and carnelian.

He will offer flowers, jeweled necklaces, fragrant ointments, powdered incense, burning incense, canopies, silken streamers, and banners to the stupas and shrines. After that period, he will further make offerings to two trillion Buddhas in the same manner as he made offerings to the Buddhas before them. Having completed these offerings and fully accomplished the bodhisattva path, he will attain Buddhahood with the name Jambūnada-Golden-Radiance Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One.

“That land will be level, with crystal for its ground. Jeweled trees will adorn it, and cords of pure gold will be stretched along the roadsides. Beautiful flowers will be scattered upon the ground, and everywhere will be pure and clean, bringing joy to all who see it. There will be none of the four evil destinies: hell beings, hungry ghosts, animals, or asuras. Devas and humans will be exceedingly numerous, while assemblies of śrāvakas and bodhisattvas, numbering immeasurable myriads of koṭis, will adorn that land. That Buddha’s lifespan will be twelve minor kalpas. The true Dharma will abide for twenty minor kalpas, and the semblance Dharma will likewise abide for twenty minor kalpas.”

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

O bhikṣus!

Listen single-mindedly.

What I now declare

Is true and not otherwise.

This Kātyāyana

Will use every kind

Of excellent offering

To make offerings to the Buddhas.

After those Buddhas enter nirvana,

He will erect stupas of the seven treasures

And also offer flowers and incense

To their śarīras.

In his final body,

He will attain the Buddha’s wisdom

And become a Perfectly Awakened One

In a pure land.

He will liberate immeasurable

Myriads of koṭis of sentient beings

And receive offerings

From throughout the ten directions.

That Buddha’s radiance

Will be surpassed by none.

That Buddha will be named

Jambū-Golden-Radiance.

Bodhisattvas and śrāvakas

Who have brought samsara to an end,

Immeasurable and innumerable,

Will adorn that realm.

At that time, the World-Honored One addressed the great assembly:

– I tell you: Maudgalyayana will make offerings to, revere, and honor eight thousand Buddhas with every kind of offering. After each Buddha enters extinction, he will erect a stupa-shrine one thousand yojanas high and five hundred yojanas in equal length and width, made of the seven treasures—lapis lazuli, mother-of-pearl, agate, pearls, and rose-colored gems—and will make offerings to the Buddhas’ stupas with various flowers, necklaces, fragrant ointments, powdered incense, burning incense, parasols, banners, and streamers. Thereafter, he will likewise make offerings to two million kotis of Buddhas as before, and will attain Buddhahood with the name Tamalapatra Sandalwood Fragrance, Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Wisdom and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One.

His kalpa will be named Joy-Filled, and his land will be named Delighting the Mind. The land will be level, its ground made of crystal, adorned with jeweled trees, and strewn everywhere with pearl flowers. It will be pure and clean, and all who see it will rejoice greatly. Gods and humans will be numerous, and bodhisattvas and shravakas will be innumerable. That Buddha’s lifespan will be twenty-four minor kalpas, and his True Dharma will abide for twenty minor kalpas. At that time, wishing to restate this meaning, the World-Honored One spoke in verse:

This disciple of mine,

Maudgalyayana,

After relinquishing this body,

Will encounter eight thousand

And two million kotis

Of Buddhas, World-Honored Ones.

In quest of the Buddha Way,

He will make offerings and show reverence;

In the presence of those Buddhas,

He will always cultivate pure conduct,

And throughout immeasurable kalpas

Uphold the Dharma of the Buddhas.

After those Buddhas enter extinction,

He will build stupas of the seven treasures,

Lofty, broad, and adorned with gold,

And with flowers, incense, and music

He will respectfully make offerings

To the stupas and shrines of the Buddhas,

Gradually bringing to fulfillment

The bodhisattva path of practice.

In the land Delighting the Mind,

He will attain Buddhahood,

With the name Tamalapatra

Sandalwood Fragrance.

That Buddha’s lifespan

Will be twenty-four kalpas;

For gods and humans he will constantly

Expound the Buddha Way.

His innumerable shravakas

Will be like the sands of the Ganges,

Possessing the three insights and six transcendent powers,

And endowed with great majestic virtue.

His immeasurable bodhisattvas,

Resolute and diligent,

Will never regress

From the wisdom of the Buddha.

After that Buddha enters extinction,

His True Dharma will abide

For forty minor kalpas,

And his Semblance Dharma likewise.

My disciples,

Fully endowed with majestic virtue,

Numbering five hundred,

Have all received my prediction:

In future lives,

They will all attain Buddhahood.

The past-life affinities

Between myself and all of you

I shall now explain;

Listen attentively.

Chapter 7: THE PARABLE OF THE PHANTOM CITY

The Buddha addressed the bhikshus:

– Immeasurable, boundless, inconceivable asamkhya kalpas ago, there was a Buddha named Great Universal Wisdom Excellence, Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Wisdom and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. His land was named Excellent City, and his kalpa was named Great Form.

Bhikshus! That Buddha entered extinction an exceedingly long time ago. Suppose all the earth in the great trichiliocosm were ground into ink, and a person, after passing eastward through one thousand lands, deposited a drop of that ink as small as a mote of dust. Then, after passing through another thousand lands, he deposited another drop. Proceeding in this way, he used up all the ink made from the ground earth. What do you think? Could mathematicians or their disciples calculate the total number of those lands?

– World-Honored One, they could not calculate it!

– Bhikshus! Suppose all the lands through which that person passed, whether a drop was deposited in them or not, were ground into dust, and each mote of dust represented one kalpa. The number of kalpas since that Buddha entered extinction would exceed the number of those motes of dust by immeasurable, boundless, incalculable kalpas. Through the power of the Tathagata’s knowledge and vision, I behold that distant time as though it were today.

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

I recall a past age,

Immeasurable, boundless kalpas ago,

When there was a Buddha, Honored among Bipeds,

Named Great Universal Wisdom Excellence.

Suppose a person, exerting his strength, ground

All the earth

In the great trichiliocosm

Entirely into ink,

And, after passing through one thousand lands,

Deposited a single drop of ink.

Proceeding in this manner,

He used up all this dust-like ink.

All those lands,

Whether marked or unmarked,

Were then ground entirely into dust,

Each mote representing one kalpa.

The number of those distant kalpas

Would exceed the number of these motes of dust;

Since that Buddha entered extinction,

Immeasurable kalpas such as these have passed.

The Buddha’s unobstructed wisdom

Knows that Buddha’s extinction,

And his shravakas and bodhisattvas,

As though beholding that extinction today.

Bhikshus, you should know

That the Buddha’s wisdom is pure and subtle,

Free of outflows and unobstructed,

Penetrating immeasurable kalpas.

The Buddha addressed the bhikshus:

– The lifespan of the Buddha Great Universal Wisdom Excellence was five million four hundred thousand kotis of nayutas of kalpas. While seated at the place of enlightenment, he vanquished the armies of Mara and was about to attain perfect and complete awakening, yet the Dharma of the Buddhas still did not manifest before him. He remained seated cross-legged in this way, body and mind unmoving, for one minor kalpa, and so on through ten minor kalpas, yet the true Dharma still did not appear.

At that time, for the sake of that Buddha, the gods of Trayastrimsha spread beneath the Bodhi tree a lion throne one yojana high. The Buddha sat upon this throne and attained unsurpassed perfect and complete awakening. As soon as the Buddha took his seat, the Brahma heavenly kings rained celestial flowers over an area of one hundred yojanas.

Fragrant winds came and swept away the withered flowers, whereupon fresh flowers rained down. This continued without interruption throughout ten minor kalpas as an offering to the Buddha; and until the Buddha entered extinction, they constantly rained down these flowers. The gods of the Four Heavenly Kings continually beat celestial drums as offerings to the Buddha, while the other gods likewise played celestial music throughout the full ten minor kalpas.

Until the Buddha entered extinction, they continued to do so.

Bhikshus! Only after more than ten minor kalpas did the Buddha Great Universal Wisdom Excellence realize the true Dharma of the Buddhas and attain unsurpassed perfect and complete awakening.

Before that Buddha renounced the household life, he had sixteen sons. The eldest was named Accumulated Wisdom. Each of the sons possessed various fine and exquisite playthings.

When they heard that their father had attained unsurpassed bodhi, they all abandoned their precious possessions and went to the Buddha. Their mothers, weeping, saw them off. Their grandfather, a wheel-turning sage king, together with one hundred great ministers and hundreds of thousands of myriads of kotis of people, followed them to the place of enlightenment.

They wished to see the Buddha Great Universal Wisdom Excellence and to make offerings to him, revere, honor, and praise him. Upon arriving, they bowed at his feet, circumambulated the Buddha, then single-mindedly joined their palms, gazed reverently upon his honored countenance, and spoke in verse:

World-Honored One of great majestic virtue,

Desiring to liberate sentient beings,

Only after immeasurable kotis of kalpas

Have you attained the fruit of Buddhahood.

All your vows are now fulfilled;

Excellent indeed, O Unsurpassed One!

The World-Honored One is exceedingly rare:

Once seated, you remained so for ten kalpas,

Your body, hands, and feet

Peaceful and still, without movement.

The Buddha’s mind was ever tranquil,

Never distracted or confused,

Attaining complete quiescence

And dwelling securely in the outflow-free Dharma.

In this life we encounter the World-Honored One,

Who has securely attained the Buddha Way.

We have obtained great benefit

And rejoice with immense joy.

Sentient beings are ever suffering,

Benighted and without a guiding teacher;

They know not the path that ends suffering,

Nor do they know to seek liberation.

The evil destinies increase day by day,

While the hosts of gods diminish.

From darkness they enter darkness,

Never hearing even the Buddha’s name.

Now the Buddha has attained the supreme,

Secure, outflow-free Way.

Together with gods and humans,

We seek the highest benefit;

Therefore, we all bow our heads

And take refuge in the World-Honored One.

After speaking these verses in praise of the Buddha, the sixteen princes entreated the World-Honored One to turn the Dharma wheel, saying together in one voice:

– World-Honored One! We pray that the World-Honored One will teach the Dharma, bringing peace, compassion, and benefit to all gods and humans. They then spoke in verse:

The Buddha has no equal,

Adorned by a hundred merits;

Having attained unsurpassed wisdom,

Teach the Dharma for the world.

Liberate us

And sentient beings of every kind;

Reveal and clearly distinguish it,

So that we may attain the wisdom of the Buddha.

If we attain Buddhahood,

Sentient beings will do likewise.

The Buddha knows sentient beings’ minds,

What they constantly remember and think;

He also knows the deeds they perform,

And knows the strength of their wisdom,

Whether they delight in cultivating merit,

And the karma created in former lives.

The World-Honored One knows all clearly,

And therefore turns the unsurpassed Dharma wheel.

The Buddha said to the bhiksus:

“When the Buddha Great Universal Wisdom Excellence attained unsurpassed, perfect enlightenment, five million kotis of Buddha lands throughout the ten directions all quaked in six ways. The dark places between the worlds, where the light of the sun and moon could not reach, were all brilliantly illuminated. The sentient beings dwelling there could see one another and said, ‘Why have sentient beings suddenly appeared here?’ Moreover, throughout those lands, the palaces of the devas and Brahma gods quaked in six ways, and a great light pervaded the worlds, surpassing even the radiance of the heavens.

“At that time, in the east, the palaces of the Brahma gods in five million kotis of lands shone with a brilliance surpassing their usual radiance. The Brahma gods thought, ‘The light now appearing in our palaces has never existed before. What is the cause and condition for the manifestation of this sign?’ The Brahma gods then assembled and discussed the matter. Among them was a Great Brahma named Savior of All Wisdom, who spoke these verses for the assembly of Brahma gods:

Our palaces are filled

With unprecedented light!

What is the cause of this?

We should seek it together.

Has a deva of great virtue been born,

Or has a Buddha appeared in the world,

Causing this radiant light

To illuminate all ten directions?

“At that time, the Brahma gods, together with their palaces, came from five million kotis of lands. Each filled a cloth with various celestial flowers, and they all traveled westward, following the sign of the light. They encountered the Tathagata Great Universal Wisdom Excellence seated upon the lion throne at the place of enlightenment beneath the bodhi tree.

Devas, nagas, gandharvas, kimnaras, mahoragas, humans, nonhumans, and others reverently surrounded the Buddha. They saw the sixteen princes entreating the Buddha to turn the Dharma wheel. Thereupon, the Brahma gods bowed with their heads at the Buddha’s feet, circumambulated him hundreds of thousands of times, and scattered celestial flowers as offerings to him.

The flowers they scattered rose as high as Mount Sumeru, and they also offered them to the Buddha’s bodhi tree. The bodhi tree was ten yojanas tall. Having made their floral offerings, they each presented their palace to the Buddha and said:

“‘May the World-Honored One, out of loving-kindness and compassion, accept these palaces we offer so that we may receive benefit.’

“At that time, before the Buddha, the Brahma kings spoke these verses:

The World-Honored One is exceedingly rare

And difficult to encounter.

Endowed with immeasurable merit and virtue,

He brings deliverance to all.

The teacher of devas and humans,

He compassionately cherishes every living being;

Throughout all ten directions,

All receive benefit.

We have come here from

Five million kotis of lands,

Relinquishing the bliss of meditative concentration

In order to make offerings to the Buddha.

Through the merit we have accumulated,

We obtained these magnificent palaces;

We now offer them to the World-Honored One,

Praying that he will accept them.

“Having spoken these verses, the Brahma kings said further:

“‘We pray that the World-Honored One will turn the Dharma wheel, liberate sentient beings, and open the path to nirvana.’

“At that time, the Brahma kings spoke these verses in unison:

O Buddha, Honored One Perfect in Twofold Excellence,

We pray that you will expound the Dharma.

Through the power of your great loving-kindness and compassion,

Liberate sentient beings from suffering.

“The Buddha Great Universal Wisdom Excellence silently consented.

“Furthermore, bhiksus, in the southeast, the Brahma kings from five million kotis of lands each saw his palace filled with an unprecedented brilliant light. Overjoyed and exultant, they assembled and discussed the matter. Among them was a Brahma king named Great Compassion, who spoke these verses for the Brahma gods:

What is the cause of this?

Why has this sign appeared?

Our palaces are filled

With unprecedented light.

Has a deva of great virtue been born,

Or has a Buddha appeared in the world?

We have never seen such a sign;

Therefore, we should seek it together.

Though we must pass through thousands of millions of kotis of lands,

Let us follow this radiant light.

Most likely a Buddha has appeared in the world

To liberate sentient beings from suffering.

“At that time, five million kotis of Brahma kings, together with their palaces, each filled a cloth with various celestial flowers. They all traveled northwestward, following the sign of the light. They encountered the Buddha Great Universal Wisdom Excellence seated upon the lion throne at the place of enlightenment beneath the bodhi tree.

Devas, nagas, gandharvas, kimnaras, mahoragas, humans, nonhumans, and others reverently surrounded the Buddha. They saw the sixteen princes entreating the Buddha to turn the Dharma wheel. Thereupon, the Brahma kings bowed to the Buddha, circumambulated him hundreds of thousands of times, and scattered celestial flowers as offerings to him.

The flowers they scattered rose as high as Mount Sumeru, and they also offered them to the Buddha’s bodhi tree. Having made their floral offerings, they each presented their palace to the Buddha and said:

“‘May the World-Honored One, out of loving-kindness and compassion, accept these palaces we offer so that we may receive benefit.’

“At that time, before the Buddha, the Brahma kings spoke these verses in unison:

Sovereign Sage, King among the devas,

Whose voice is like that of the kalavinka bird,

You compassionately cherish all sentient beings.

We reverently bow before you.

The World-Honored One is exceedingly rare,

Appearing only once after a very long time.

For one hundred and eighty kalpas,

There has been no Buddha.

The three evil paths have become full,

While the hosts of devas have gradually diminished.

Now the Buddha has appeared in the world

To become the discerning eye of sentient beings,

The refuge of the world,

Who rescues and delivers everyone.

He is the father of all living beings,

Compassionately bringing them benefit.

Through the merit cultivated in former lives,

We now encounter the World-Honored One.

“Having spoken these verses in praise of the Buddha, the Brahma kings said together:

“‘May the World-Honored One have compassion for us, turn the Dharma wheel, and teach and deliver sentient beings.’

“At that time, the Brahma kings, single-mindedly and in unison, spoke these verses:

May the Tathagata turn the Dharma wheel

And reveal the characteristics of all dharmas,

Saving all sentient beings,

So that, freed from suffering, they may attain great joy.

Sentient beings who hear this Dharma

May realize the path or be born among the devas;

The evil paths will gradually diminish,

And the realms of goodness will increase.

“At that time, the Buddha Great Universal Wisdom Excellence silently consented.

“Bhiksus, in the south, the Great Brahma gods from five million kotis of lands each saw his palace filled with an unprecedented brilliant light. Overjoyed and exultant, they assembled and discussed the matter: ‘What cause and condition have brought this light to our palaces?’

“At that time, among the assembly was a Great Brahma king named Wondrous Dharma, who spoke these verses for the Brahma assembly:

Our palaces

Shine with brilliant light.

There must be a cause for this;

We should investigate this sign.

Throughout hundreds of thousands of kalpas,

We have never seen such a sign.

Has a deva of great virtue been born,

Or has a Buddha appeared in the world?

“At that time, five million kotis of Brahma kings, together with their palaces, each filled a cloth with various celestial flowers. They all traveled northward, following the sign of the light. They encountered the Buddha Great Universal Wisdom Excellence seated upon the lion throne at the place of enlightenment beneath the bodhi tree.

Devas, nagas, gandharvas, kimnaras, mahoragas, humans, nonhumans, and others reverently surrounded the Buddha. They saw the sixteen princes entreating the Buddha to turn the Dharma wheel. Thereupon, the Brahma kings bowed to the Buddha, circumambulated him hundreds of thousands of times, and scattered celestial flowers as offerings to him.

The flowers they scattered rose as high as Mount Sumeru, and they also offered them to the Buddha’s bodhi tree. Having made their floral offerings, they each presented their palace to the Buddha and said:

“‘May the World-Honored One, out of loving-kindness and compassion, accept these palaces we offer so that we may receive benefit.’

“At that time, before the Buddha, the Brahma gods spoke these verses in unison:

The World-Honored One is exceedingly difficult to encounter,

The One who destroys all afflictions.

Only after one hundred and thirty kalpas

Do we now behold him once again.

The hosts of hungry and thirsty sentient beings

Fully receiving the rain of Dharma.

Never before, since ancient times,

Have we encountered one today

Of immeasurable wisdom,

Like an udumbara flower.

Our palaces

Are adorned by this radiance.

World-Honored One of great compassion,

We pray that You accept them.

At that time, after the Brahma heavenly kings had praised the Buddha, they spoke together:

“May the World-Honored One turn the Dharma wheel, enabling all heavenly beings, Mara kings, Brahmas, shramanas, and brahmins in the world to attain peace, joy, and liberation.” The Brahma heavenly kings, single-mindedly and with one voice, spoke in verse:

We bow and pray that the Honored One among gods and humans

Will turn the unsurpassed Dharma wheel,

Sound the great Dharma drum,

And blow the great Dharma conch,

Showering the rain of Dharma everywhere

To save immeasurable sentient beings.

We earnestly beseech You

To expound the profound Dharma.

Thereupon, the Buddha Great Universal Wisdom Excellence silently assented. The same occurred in the southwest and in the region below.

At that time, in the region above, the Brahma heavenly kings from five hundred myriads of kotis of lands all saw their palaces illuminated with a brilliant radiance never known before. Rejoicing greatly, they gathered together to discuss this matter: “For what reason has this radiance appeared in our palaces?” Among the assembly was a Brahma heavenly king named Shikhin, who spoke in verse for the Brahma assembly:

For what cause and condition today

Are all our palaces

Illuminated by brilliant light,

Resplendent beyond the ordinary?

Such an auspicious sign

Has never before been heard of.

Has a god of great virtue been born,

Or has a Buddha appeared in the world?

Thereupon, the five hundred myriads of kotis of Brahma heavenly kings took their palaces with them, filled cloth bags with all kinds of heavenly flowers, and followed the sign of the radiance downward. They encountered the Buddha Great Universal Wisdom Excellence seated upon the lion throne at the place of enlightenment beneath the Bodhi tree. Gods, dragons, gandharvas, kinnaras, mahoragas, humans, nonhumans, and others respectfully surrounded the Buddha.

They also saw the sixteen princes entreating the Buddha to turn the Dharma wheel. The Brahma heavenly kings immediately bowed their heads at the Buddha’s feet, circumambulated Him hundreds of thousands of times, and scattered heavenly flowers as offerings to Him. The flowers they scattered were piled as high as Mount Sumeru, and they also offered them to the Buddha’s Bodhi tree.

Having made their floral offerings, each presented his palace to the Buddha and said:

“May the World-Honored One, out of loving-kindness toward us and for our benefit, accept these palaces.”

At that time, before the Buddha, the Brahma heavenly kings spoke together in verse:

Excellent indeed that we behold the Buddhas,

The Holy Honored Ones who save the world,

Delivering suffering sentient beings

From the prison of the three realms.

The radiant wisdom of the Teacher of gods and humans

Loves and cares for all beings,

Ever opening the gate of immortality

And bringing deliverance to sentient beings everywhere.

Throughout immeasurable kalpas,

There has been no Buddha in the world.

Before the World-Honored One appeared,

The ten directions were perpetually dark;

The three evil paths increased,

And the asuras flourished,

While the hosts of gods diminished

And more beings entered the evil paths.

Unable to hear the Buddha-Dharma,

They performed unwholesome deeds.

Their physical strength and wisdom

All steadily declined.

Through the causes and conditions of sinful karma,

They lost peace, joy, and happiness.

They lived according to doctrines of wrong views,

Not understanding the Dharma of right view;

Unaided by the Buddha’s teaching and transformation,

They fell into the evil paths.

The Buddha is the eye of the world,

Appearing only after a very long time.

Out of loving-kindness for sentient beings,

He has manifested in the world.

Transcending all, He attained perfect enlightenment;

We rejoice exceedingly,

And all the other assemblies as well

Exult as never before.

Our palaces

Are adorned by this radiance.

We now offer them to the World-Honored One;

We bow and pray that You accept them.

May the merit of this offering

Be dedicated universally to all,

So that we and all sentient beings

May together fully attain the Buddha Way.

Having spoken these verses in praise of the Buddha, the five hundred myriads of kotis of Brahma heavenly kings together addressed Him:

“We bow and pray that the World-Honored One turn the Dharma wheel so that we may attain peace and liberation.”

At that time, the Brahma heavenly kings, single-mindedly and with one voice, spoke in verse:

World-Honored One, turn the Dharma wheel

And sound the drum of the ambrosial Dharma;

Deliver suffering sentient beings

And open the path to nirvana.

We bow and pray that You accept our entreaty

And, with Your wondrous voice,

Compassionately expound

The Dharma cultivated throughout immeasurable kalpas.

At that time, the Buddha Great Universal Wisdom Excellence accepted the entreaties of the Brahma heavenly kings throughout the ten directions and of the sixteen princes. He then turned the Dharma wheel in three turnings and twelve aspects: “This is suffering; this is the accumulation of suffering; this is the cessation of suffering; this is the path leading to the cessation of suffering,” and so forth—a wheel that no shramana, brahmin, god, Mara king, Brahma king, or anyone else in the world could turn.

He further expounded in detail the twelve links of dependent origination: conditioned by ignorance are formations; conditioned by formations is consciousness; conditioned by consciousness are name and form; conditioned by name and form are the six sense entrances; conditioned by the six sense entrances is contact; conditioned by contact is feeling; conditioned by feeling is craving; conditioned by craving is clinging; conditioned by clinging is becoming; conditioned by becoming is birth; and conditioned by birth are old age and death, sorrow, lamentation, suffering, and distress.

With the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense entrances cease; with the cessation of the six sense entrances, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; and with the cessation of birth, old age and death, sorrow, lamentation, suffering, and distress cease.

When the Buddha expounded this Dharma amid the great assembly of gods and humans, six hundred myriads of kotis of trillions of people, because they did not cling to any dharma, attained liberation of mind from the outflows. They all fully possessed such profound attainments as the four dhyanas, the four samadhis, the three knowledges, and the eight liberations. When He expounded the Dharma for the second, third, and fourth times, thousands of myriads of kotis of trillions of sentient beings, as numerous as the sands of the Ganges, likewise attained liberation of mind from the outflows because they did not cling to any dharma.

From that time onward, the assembly of shravakas became immeasurable and boundless, beyond all calculation.

At that time, the sixteen princes, all still youths, left the household life and became shramaneras. Their faculties were keen, and their wisdom was lucid. They had previously made offerings to hundreds of thousands of myriads of kotis of Buddhas, practiced the pure conduct, and sought the path to unsurpassed bodhi. Together they addressed the Buddha:

“World-Honored One! These immeasurable thousands of myriads of kotis of greatly virtuous shravakas have all reached maturity. World-Honored One, expound for us as well the Dharma of unsurpassed, complete, perfect enlightenment, so that after hearing it, we may cultivate and study it together. World-Honored One! In our minds we aspire to attain the Tathagata’s knowledge and vision. May the Buddha bear witness to this resolve of ours.”

At that time, among the followers of the wheel-turning sage king were eighty myriads of kotis of people. Seeing the sixteen princes leave the household life, they also sought permission to do so, and the king consented. Accepting the entreaty of the shramaneras, the Buddha Great Universal Wisdom Excellence, over a period of twenty thousand kalpas, expounded among the fourfold assembly the Mahayana sutra called the Lotus Sutra of the Wondrous Dharma, a Dharma for instructing bodhisattvas and safeguarded and kept in mind by the Buddhas.

For the sake of unsurpassed wisdom, the sixteen shramaneras all received it in succession, upheld it, recited it, and thoroughly understood it. When this sutra was taught, the sixteen bodhisattva-shramaneras accepted it with faith, as did some among the assembly of shravakas who believed and understood it; but thousands of myriads of kotis of other people all gave rise to doubt. The Buddha expounded this sutra continuously for eighty thousand kalpas, never pausing or resting.

After expounding this sutra, the Buddha entered a quiet chamber and remained in meditative concentration for eighty-four thousand kalpas. At that time, the sixteen bodhisattva-shramaneras, knowing that the Buddha had entered the chamber and was abiding in meditative concentration, each ascended a Dharma seat and, throughout those eighty-four thousand kalpas, clearly expounded the Lotus Sutra of the Wondrous Dharma to the fourfold assembly. Each transformed and delivered six hundred myriads of kotis of trillions of sentient beings, as numerous as the sands of the Ganges, instructing, persuading, encouraging, and praising them, and causing them all to give rise to the aspiration for unsurpassed wisdom.

After eighty-four thousand kalpas had passed, the Buddha Great Universal Wisdom Excellence arose from samadhi, proceeded to the Dharma seat, sat down, and proclaimed to the great assembly:

– These sixteen bodhisattva shramaneras are truly rare. Their faculties are keen, and their wisdom is penetrating. They have formerly made offerings to immeasurable thousands, myriads, and kotis of Buddhas. These shramaneras have constantly practiced the pure conduct, received the wisdom of the Buddhas, and instructed living beings to enter the Buddha’s wisdom. You should always draw near to and make offerings to these sixteen. Why is this? Because any shravaka, pratyekabuddha, or bodhisattva who believes the sutra Dharma proclaimed by these sixteen shramaneras, accepts and upholds it without rejecting it, will attain the Tathagata’s wisdom of unsurpassed, complete, perfect enlightenment.

The Buddha told the bhikshus:

– These sixteen bodhisattvas have always delighted in expounding this Sutra of the Lotus Flower of the Wonderful Dharma. Each one taught and transformed six hundred myriads of kotis of nayutas of living beings, as numerous as the sands of the Ganges. In life after life, those beings were born together with the bodhisattvas, heard the Dharma, and all believed and understood it. Through these causes and conditions, those living beings have encountered forty thousand kotis of Buddhas, World-Honored Ones, and this has still not come to an end.

Bhikshus! Those sixteen shramanera disciples of that Buddha have all realized unsurpassed bodhi and are presently expounding the Dharma throughout the ten directions, each having immeasurable hundreds of thousands of myriads of kotis of bodhisattvas and shravakas as their retinues.

Two attained Buddhahood in the eastern direction: the first is named Akshobhya, in the Land of Joy; the second is named Sumeru Peak.

Two attained Buddhahood in the southeastern direction: the first is named Dwelling in Empty Space; the second is named Eternal Extinction.

Two attained Buddhahood in the southwestern direction: the first is named Imperial Mark; the second is named Brahma Mark.

Two attained Buddhahood in the western direction: the first is named Amitabha; the second is named Deliverer from All the Sufferings and Afflictions of the World.

Two attained Buddhahood in the northwestern direction: the first is named Tamalapatra Sandalwood Fragrance Spiritual Powers; the second is named Sumeru Mark.

Two attained Buddhahood in the northern direction: the first is named Cloud Sovereignty; the second is named King of Cloud Sovereignty.

In the northeastern direction, one attained Buddhahood named Destroyer of All Fear in the World. The sixteenth Buddha, who attained unsurpassed bodhi in the Saha world, is I myself, Shakyamuni.

Bhikshus! When we were shramaneras, each of us taught and transformed immeasurable myriads of kotis of living beings, as numerous as the sands of the Ganges. They followed us, heard the Dharma, and sought to realize unsurpassed, complete, perfect enlightenment. Even now, some of them still remain at the stage of shravakas. I constantly teach and transform them in the path of unsurpassed bodhi, enabling them gradually to enter the Buddha Way through this true Dharma. Why is this? Because the Tathagata’s wisdom is difficult to believe and difficult to understand. The immeasurable living beings, as numerous as the sands of the Ganges, whom we taught and transformed at that time are you bhikshus and my shravaka disciples.

After my nirvana, there will also be disciples who have not heard this sutra, who neither know nor understand the practice of the bodhisattva conduct. Regarding their own attainment, they will conceive the thought that they have entered extinction and will enter nirvana. When I become a Buddha in another land, I shall have another name. Although those people will conceive the thought that they have entered extinction and will enter nirvana, in that land they will again seek the Buddha’s wisdom and will hear this sutra. Only through the Buddha Vehicle can they attain extinction; there is no other vehicle, except when the Tathagata uses skillful means to expound the Dharma.

Bhikshus! When a Buddha himself knows that the time of his nirvana is approaching, that the Sangha is pure, that its faith and understanding are firm, that it has thoroughly comprehended the Dharma, and that it has entered deeply into meditation, the Tathagata gathers the bodhisattvas and shravakas and expounds this sutra to them. Bhikshus, you should know that there are not two vehicles by which one attains extinction in the world; there is only the single Buddha Vehicle by which one attains extinction.

The Tathagata uses skillful means to penetrate deeply into the capacities of living beings. Knowing that their minds delight in lesser teachings and are deeply attached to the five desires, he teaches nirvana for their sake. If those people hear this, they immediately believe and accept it.

Suppose there were a perilous road, five hundred yojanas long, beset by many grave dangers, passing through a dreadful and desolate wilderness. A great company of people wished to traverse this road to reach a place of precious treasures. They had a guide who was intelligent and wise and who clearly knew which parts of the dangerous road were passable and which were obstructed. He wished to lead the company across this perilous place. Midway, the people became weary and wished to turn back. They said to the guide:

– We are utterly exhausted and, moreover, afraid. We cannot go any farther. The road ahead is still long, and we wish to turn back.

The guide, being rich in skillful means, thought: “These people are truly pitiable. Why would they abandon the precious treasures and wish to turn back?” Having thought this, he used the power of skillful means to conjure a great walled city three hundred yojanas along the perilous road, and told the people:

– Do not be afraid, and do not turn back. You may rest in this great city and use whatever you wish. If you enter it, you will be safe and at ease. If you then wish to proceed to the place of precious treasures ahead, you will be able to go on.

At that time, the utterly exhausted company rejoiced greatly and praised this unprecedented event: “Now we have escaped from the perilous road and are delighted to have attained safety.” These people entered the conjured city and immediately conceived the thought that they had already crossed over and had attained complete security.

When the guide knew that everyone had rested and was no longer weary, he caused the conjured city to disappear and told the people:

– The place of precious treasures is nearby. You should proceed onward. That city was merely conjured by me so that you might rest.

Bhikshus! The Tathagata is also like this. He serves as your great guide and clearly knows that the evil paths of birth and death and the afflictions are long, distant, and perilous, and that they must be abandoned and crossed over.

If living beings heard only of the single Buddha Vehicle, they would not wish to see the Buddha or draw near to him. They would immediately think: “The path to enlightenment is exceedingly long. Only after enduring hardship for a long time could we attain it.” The Buddha knows that the minds of living beings are timid and inferior, and therefore, through the power of skillful means, he teaches a second nirvana midway so that they may rest.

When living beings have come to abide at this second stage, the Tathagata then says: “Your task is not yet complete. The attainment in which you abide is close to the Buddha’s wisdom. You must contemplate and consider that the nirvana you have realized is not true.

It is only through the Tathagata’s power of skillful means that the single Buddha Vehicle has been distinguished and explained as three.” This is like the guide who conjured a city so that the travelers might rest. Knowing that they had rested, he then told them: “The place of precious treasures is nearby. This city is not real; it was conjured by me.”

At that time, wishing to proclaim the meaning above once more, the World-Honored One spoke in verse:

The Buddha Great Universal Wisdom Excellence

Sat at the place of enlightenment for ten kalpas;

The Buddha Dharma had not yet been attained,

And he could not realize the Buddha Way.

The devas, spirits, and dragon kings,

Together with the hosts of asuras,

Constantly rained down celestial flowers

As offerings to the Buddha.

The devas beat celestial drums

And played every kind of music;

Fragrant winds blew away the withered flowers,

And fresh, beautiful flowers rained down again.

Only after ten minor kalpas had passed

Did he attain the Buddha Way.

The devas and the people of the world

All became joyful at heart.

The Buddha’s sixteen sons,

Together with their retinues,

Surrounded by thousands, myriads, and kotis,

All went together to the Buddha’s presence.

Bowing their heads and faces at the Buddha’s feet,

They entreated him to turn the Dharma wheel:

“May the Holy Lion rain down the Dharma

For the benefit of us and of all beings.

A World-Honored One is exceedingly difficult to encounter,

Appearing only once after a very long time.

In order to awaken the multitudes of living beings,

He causes all things to tremble.

Throughout the worlds in the eastern direction,

In five hundred myriads of kotis of lands,

The palaces of Brahma shone brilliantly,

As had never happened since ancient times.

The Brahma devas, seeing this sign,

Sought until they reached the Buddha’s presence,

Scattered flowers as offerings,

And presented their palaces.

They entreated the Buddha to turn the Dharma wheel

And praised the Buddha in verse.

The Buddha knew that the time had not yet come,

He sat silently and assented.

The three directions and the four quarters,

Above and below were likewise;

They scattered flowers and offered palaces,

Entreating the Buddha to turn the Dharma wheel.

The World-Honored One is truly difficult to encounter,

Possessing great vows of loving-kindness and compassion;

Open wide the gate of ambrosia

And turn the unsurpassed Dharma wheel.

The World-Honored One, whose wisdom is immeasurable,

Accepted the entreaties of all

And fully expounded the various teachings:

The Four Truths and the Twelve Links of Dependent Origination.

From ignorance through aging and death,

All arise through conditions;

Such afflictions as these

You should all understand.

When he proclaimed this Dharma,

Six hundred myriads of kotis

Completely ended all suffering and distress

And all became arhats.

At the time of the second teaching of the Dharma,

Myriads of assemblies numerous as the sands of the Ganges,

No longer attached to any dharma,

All attained arhatship.

Those who afterward realized the path

Were so numerous as to be immeasurable;

Even if counted for myriads of kotis of kalpas,

They could not all be enumerated.

At that time, the sixteen princes

Left home and became shramaneras;

Together they entreated that Buddha

To expound the Great Vehicle Dharma.

We and our retinues

Shall all attain the Buddha path.

May we become like the World-Honored One,

Foremost in the purity of the wisdom eye.

The Buddha knew the minds of the youths

And the deeds they had performed in former lives;

Using immeasurable causes and conditions

And fully presenting various parables,

He taught the Six Paramitas

And various matters of spiritual powers,

Clearly discerning the true Dharma

And the practices of bodhisattvas,

And expounded the Lotus Sutra.

He spoke verses as numerous as the sands of the Ganges.

After that Buddha had taught the sutra,

He entered a pure chamber and entered samadhi,

Single-mindedly sitting in one place

For eighty-four thousand kalpas.

These shramaneras,

Knowing that the Buddha had not yet emerged from samadhi,

For immeasurable kotis of beings

Taught the Buddha’s unsurpassed wisdom.

Each in turn sat upon the Dharma seat

And expounded the Great Vehicle sutra.

After the Buddha entered samadhi,

They proclaimed and taught the doctrine;

Each of these shramaneras

Delivered sentient beings

Numbering six hundred myriads of kotis,

As numerous as the sands of the Ganges.

After the Buddha entered extinction,

Those who had heard that Dharma

Throughout all Buddha lands

Were constantly reborn together with their teachers.

Those sixteen shramaneras

Perfectly fulfilled the practices of the Buddha path;

Now manifest throughout the ten directions,

They have all attained Perfect Enlightenment.

Those who heard the Dharma at that time

Were in the presence of those Buddhas.

Some remained as shravakas

And were gradually taught to attain the Buddha path.

I was the sixteenth among them

And formerly taught you all;

Therefore, through skillful means,

I gradually led you into the Buddha’s wisdom.

Because of those former causes and conditions,

I now teach the Lotus Sutra,

Causing you to enter the Buddha path;

Take care not to be frightened.

Suppose there were a dangerous and treacherous road,

Remote and desolate, with many savage beasts,

And moreover without grass or water,

A place feared by everyone.

Countless thousands and myriads of people

Wish to cross this dangerous road.

That road is exceedingly desolate

And five hundred yojanas long.

There is a guide,

Learned and wise,

Clear-minded and resolute,

Who in dangerous places can overcome every difficulty.

Everyone becomes exhausted

And says to the guide:

“We are now weary

And wish to turn back from here.”

The guide thinks:

“These people are pitiable.

Why do they wish to turn back

And forfeit the great treasure?”

He then devises a skillful means

And manifests the power of spiritual penetration,

Conjuring a great walled city

With exceedingly splendid houses,

Surrounded by gardens and groves,

With flowing streams and bathing pools,

Great gates and lofty towers,

And filled with men and women.

Having conjured it in this way,

He reassures the people, saying, “Do not be afraid.

You may enter this city

And enjoy ease as you please.”

After everyone enters the city,

Their hearts are filled with great joy;

They all conceive a sense of peace and security,

Thinking that they have already escaped.

The guide,

Knowing that everyone has rested, says:

“You should now continue onward.

This is only a conjured city.

Seeing that you were exhausted

And wished to turn back midway,

I therefore used skillful means

Provisionally to conjure this city.

You must diligently advance,

And you will reach the place of treasure.”

I, too, am likewise,

The Guide of all beings.

Seeing those who seek the path

Abandon it and turn back midway,

Unable to cross beyond samsara,

The dangerous paths of afflictions,

I therefore use skillful means

And, to provide rest, speak of nirvana.

I tell you that your suffering has been extinguished

And all that had to be done has been accomplished.

Knowing that you have reached nirvana

And all attained arhatship,

I then assemble the great congregation

And distinctly explain the Three Vehicles.

There is only the One Buddha Vehicle;

For a resting place, I teach the other two.

Now I tell you the truth:

What you have attained is not yet extinction.

For the sake of the Buddha’s omniscience,

You must advance courageously and diligently.

When you realize omniscient wisdom,

The Ten Powers and all Buddha-dharmas,

And the thirty-two excellent marks,

Only then is it true extinction.

The Buddhas are Guides;

To provide rest, they teach nirvana.

Knowing that beings have rested,

They gradually lead them into the Buddha’s wisdom.