添品妙法蓮華經

Chapter 13: PEACEFUL PRACTICES

At that time, Mañjuśrī, the Dharma Prince and great bodhisattva, addressed the Buddha:

“World-Honored One! These bodhisattvas are truly rare. Out of reverence for and obedience to the Buddha, they have made great vows that, in the evil age to come, they will preserve, recite, and expound this Lotus Sutra of the Dharma.

“World-Honored One! In the evil age to come, how should great bodhisattvas expound this sutra?”

The Buddha told Mañjuśrī:

“In the evil age to come, any great bodhisattva who wishes to expound this sutra must abide in four dharmas. By abiding in the sphere of practice and the sphere of association of a bodhisattva, one will be able to expound this sutra to sentient beings.

“Mañjuśrī! What is called the sphere of practice of a great bodhisattva?

“If a great bodhisattva abides in patience, gentleness, and compliance, is neither harsh nor violent, and has no fear in the mind; if one makes no distinctions regarding dharmas, but contemplates all dharmas in accordance with their true aspect, neither clinging to nor discriminating among them—this is called the sphere of practice of a great bodhisattva.

“What is called the sphere of association of a great bodhisattva?

“A great bodhisattva should not associate closely with kings or rulers; nor should one associate with adherents of non-Buddhist paths, brahmins, Nirgranthas, and the like; nor with those who compose or sing the praises of secular writings, followers of the Lokāyata doctrine or the anti-Lokāyata doctrine. One should also not associate with those engaged in violent games, mutual stabbing or fighting, performers, or places of amusement.

Nor should one associate with caṇḍālas or those who follow evil modes of livelihood, such as raising pigs, sheep, chickens, or dogs, hunting, or fishing. If such people come to the bodhisattva, the bodhisattva should expound the Dharma to them as appropriate, without seeking anything in return. The bodhisattva must also not closely associate or consort with upāsakas, upāsikās, bhikṣus, or bhikṣuṇīs who seek the śrāvaka practice.

Whether in a room, at a place for walking meditation, or in a lecture hall, the bodhisattva should not dwell together with such people. If they come, the bodhisattva should expound the Dharma to them as appropriate, without seeking anything in return. In the presence of women, a great bodhisattva must not give rise to thoughts marked by sensual desire, nor gaze upon them while expounding the Dharma.

When entering another’s home, the bodhisattva must not converse privately with young girls, unmarried women, or widows, nor form close associations with any of the five kinds of persons who are not male. One should not enter another’s home alone. If some matter requires one to enter alone, the bodhisattva must single-mindedly be mindful of the Buddha.

“When expounding the Dharma to women, one must not smile so as to expose one’s teeth or bare one’s chest or back. Even for the sake of the Dharma, one must not form close associations, much less for any other matter. A bodhisattva must not keep young novices or youthful śrāmaṇera disciples, nor delight in dwelling together with fellow practitioners. One should always delight in sitting in meditation in a secluded place and gathering in one’s mind. Mañjuśrī! This is the first sphere of association of a great bodhisattva.

“Furthermore, a great bodhisattva contemplates all dharmas as empty, in accordance with their true aspect: not inverted, not moving, not retreating, and not turning; like empty space, without any real boundary; beyond all paths of language; neither born nor emerging, neither arising nor produced; without characteristics, truly possessing nothing; immeasurable, boundless, unhindered, and unobstructed. They exist only through causes and conditions. Because distinctions arise from inversion, conventional expressions are used. To contemplate the characteristics of dharmas in this way is called the second sphere of association of a great bodhisattva.”

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

In the evil age to come,

If there is a bodhisattva

Whose mind is free from fear

And who wishes to expound this sutra,

One should abide in the sphere of practice

And the sphere of association.

Always remain far from kings

And from princes,

High ministers and powerful officials,

People of violent disposition,

Caṇḍālas,

And non-Buddhist brahmins.

Nor should one associate closely

With those of overweening pride

Who cling firmly to the Lesser Vehicle,

Students of the Three Baskets,

Bhikṣus who break the precepts,

Arhats in name only,

Or bhikṣuṇīs

Who delight in play and amusement,

Are deeply attached to the five desires,

And seek extinction;

Do not associate closely

With such upāsikās either.

If these people,

With wholesome intentions,

Come to the bodhisattva

To hear the Buddha Way,

The bodhisattva should,

With a fearless mind

And without seeking anything whatsoever,

Expound the Dharma to them.

Unmarried women, widows,

Men, and those who are not men—

The bodhisattva should not approach them

Or form close associations with them.

Nor should one associate closely

With executioners or butchers,

Those who hunt or fish

And kill living beings for profit,

Those who sell meat for a living,

Or those who traffic in women’s beauty.

One should not associate closely

With people such as these.

Those who violently stab and fight,

Places of amusement,

And women who sell their charms—

One should not associate closely with them.

Do not, in a secluded place,

Expound the Dharma to a woman.

When expounding the Dharma,

One must not jest or laugh.

When entering a village to beg for alms,

Go together with another bhikṣu;

If one must go alone,

One should always be mindful of the Buddha.

These are what are called

The sphere of practice and the sphere of association.

By means of these two spheres,

One peacefully expounds the Dharma.

Furthermore, one does not practice

Dharmas as superior, middling, or inferior,

Conditioned or unconditioned,

Real or unreal;

Nor does one distinguish

Whether one is male or female.

One does not apprehend any dharmas,

Neither knowing nor perceiving them—

This is what is called

The bodhisattva’s sphere of practice.

All dharmas

Are empty and have no real existence;

They have no permanence,

Nor do they arise or cease.

The wise take this

As their sphere of association.

Through inverted discrimination,

Dharmas are deemed existent or nonexistent,

Real or unreal,

Born or unborn.

In a secluded place,

One gathers in one’s mind,

Abiding peacefully and unmoving,

Like Mount Sumeru.

Contemplate all dharmas

As entirely empty,

Like empty space,

Without any solidity;

Neither born nor emerging,

Neither moving nor turning.

Ever abiding in a single aspect—

This is called the sphere of association.

After I enter nirvana,

If there is a bhikṣu

Who enters this sphere of practice

And this sphere of association,

Then, when expounding this sutra,

That person will have no fear.

At times the bodhisattva

Enters a quiet chamber,

Mindfully and correctly

Contemplating dharmas according to their meaning.

Emerging from samādhi,

For kings,

Princes, great ministers,

And brahmins,

One teaches and expounds

This Lotus Sutra.

One’s mind remains peaceful and secure,

Without any fear.

Mañjuśrī,

This is the bodhisattva

Abiding in the first dharma,

Who in the age to come can skillfully expound

This Lotus Sutra.

“Mañjuśrī! After the Tathāgata enters nirvana, in the final age of the Dharma, a bodhisattva who wishes to expound this sutra should abide in peaceful practice. When reading or expounding the sutra, one must not speak of the faults of other people or other scriptures, nor disparage other Dharma teachers.

One must not speak of the strengths or weaknesses, merits or shortcomings of others, nor name śrāvakas in order to praise or criticize whether their conduct is good or bad. One must not harbor resentment or enmity toward them. Because one skillfully cultivates such a peaceful mind, one does not oppose the intentions of those who hear the Dharma.

If difficult questions are asked, one must not answer by means of the Lesser Vehicle Dharma, but should expound by means of the Great Vehicle Dharma, enabling them to attain the wisdom of all modes.”

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

The bodhisattva always delights

In peacefully expounding the Dharma,

And in a pure place

Prepares a seat.

Bathing and cleansing the body,

Anointing it with oil,

Putting on fresh, fine garments,

Pure within and without,

One sits securely upon the Dharma seat

And answers according to the questions.

With subtle and wondrous meanings,

One joyfully expounds

To bhikṣus

And bhikṣuṇīs,

To upāsakas

And upāsikās,

To kings and princes,

Ministers, officials, and common people.

If difficult questions are raised,

One answers according to their meaning.

Through parables and causes and conditions,

One expounds them clearly.

Using these skillful means,

One causes them to arouse the aspiration,

Increasing and advancing day by day

Until they enter the Buddha Way.

Casting off thoughts of laziness

And a weary mind,

Freeing oneself from all sorrow and distress,

One expounds the Dharma with a loving mind.

One always and continually teaches

The unsurpassed Way,

Using various causes and conditions

And immeasurable parables

To instruct sentient beings

And cause them all to be joyful.

Clothing, beds, seats,

Food, medicines,

And such articles

Their hearts seek nothing,

They think single-mindedly

Only of preaching the Dharma,

Vowing to attain the Buddha Way

And enable beings to do likewise.

This is the great benefit,

The offering of peace and joy.

After I enter extinction,

If there is a bhikshu

Who skillfully expounds

The Lotus Sutra of the Wondrous Dharma,

Whose heart is free from anger and hatred,

Free from afflictions and hindrances,

And also free from grief and sorrow,

Who neither reviles others

Nor harbors fear,

Who does not use knives or staves

Nor strike or drive others away,

Because he abides securely in patience—

The wise person who skillfully cultivates

His own mind in this way

Will always dwell in peace and joy,

Just as I have taught.

The merit of such a person,

Though reckoned for myriads of kotis of kalpas

By calculation or analogy,

Could never be fully expressed.

Mañjushri! In the future, during the final period when the Dharma is about to perish, any great bodhisattva who accepts, upholds, reads, and recites this sutra should harbor neither jealousy nor deceit. Nor should that bodhisattva disparage, slander, or seek out the merits and faults of those who study the Buddha Way. If there are bhikshus, bhikshunis, upasakas, or upasikas who seek the path of the shravaka, the pratyekabuddha, or bodhi, the great bodhisattva must not trouble or confuse them by saying, “You are very far from the Way and will never attain wisdom of all modes.” Why is this? Because you are lax and negligent in regard to the Way.

The bodhisattva should neither indulge in frivolous debate nor dispute concerning the Dharma, but should arouse a heart of great compassion toward all sentient beings. The bodhisattva should regard the Tathagatas as loving fathers and the bodhisattvas as great teachers; should always single-mindedly revere and bow to all the great bodhisattvas throughout the ten directions; and should teach the Dharma equally to all sentient beings. In accordance with the Dharma, the bodhisattva should neither say too much nor too little; even to those who deeply delight in the Dharma, the bodhisattva should not speak excessively.

Mañjushri! In the future, during the final period when the Dharma is about to perish, a great bodhisattva who perfects this third practice of peace and joy cannot be troubled by anyone while teaching the Dharma. That bodhisattva will find good companions with whom to read and recite this sutra, and a great assembly will come to listen. Having heard it, they will remember it; having remembered it, they will be able to read and recite it; having recited it, they will be able to expound it; and having expounded it, they will be able to copy it themselves or have others copy it, making offerings to, revering, honoring, and praising this sutra.

The Blessed One, wishing to restate this meaning, then spoke in verse:

If one wishes to teach this sutra,

One must abandon anger and hatred,

Together with deceit and arrogance,

And constantly cultivate upright conduct.

Do not despise other people,

Do not engage in frivolous debate about the Dharma,

And do not cause others to doubt

By saying that they cannot become Buddhas.

This child of the Buddha, when teaching the Dharma,

Is always gentle, patient, and forbearing,

Compassionately cherishing sentient beings,

Without any thought of indolence.

Toward the great bodhisattvas of the ten directions,

Who practice the Way out of compassion for sentient beings,

One should arouse a heart of reverence

And regard them as one’s own teachers.

Toward all the Buddhas,

One should think of them as loving fathers;

Destroying the heart of arrogance,

One teaches the Dharma without hindrance.

Such is the third practice;

The wise should preserve it,

Single-mindedly practicing peace and joy,

And they will be revered by immeasurable sentient beings.

Mañjushri! In the future, during the final age when the Dharma is about to perish, whoever among the great bodhisattvas accepts and upholds this Lotus Sutra should have a heart of great loving-kindness toward householders and monastics, and a heart of great compassion toward those who are not bodhisattvas. They should think: “Such people suffer a great loss.

Although the Buddha teaches the Dharma through skillful means according to what is appropriate, they neither hear nor know it, neither understand nor inquire about it, neither believe nor comprehend it. Although these people neither inquire about, believe, nor understand this sutra, when I attain unsurpassed bodhi, wherever they may be, I shall use my spiritual power, wisdom, and supernormal abilities to guide them to abide in this Dharma.”

Mañjushri! After the Tathagata’s extinction, any great bodhisattva who perfects this fourth practice will make no errors when teaching the Dharma. Bhikshus, bhikshunis, upasakas, upasikas, kings, princes, high officials, common people, brahmins, and householders will constantly make offerings to, revere, honor, and praise that bodhisattva; and devas in the sky, wishing to hear this sutra, will attend upon that person. If, in a village, city, wilderness, or secluded place, someone comes to pose difficult questions, the devas, for the sake of this Dharma, will constantly guard and protect that person day and night, causing all who hear to rejoice. Why is this? Because this sutra is preserved by the spiritual power of the Buddhas of the three times.

Mañjushri! Throughout immeasurable lands, even the name of this Lotus Sutra is difficult to hear, how much more difficult is it to see, accept, uphold, read, and recite it.

Mañjushri! Suppose a wheel-turning king of great might wished to subdue the smaller kingdoms through his power, but their minor kings refused to obey his command. The wheel-turning king would then send forth his armies to conquer them.

Seeing that his soldiers had rendered meritorious service in battle, the king would rejoice greatly and reward each according to his merit, bestowing fields, houses, villages, and cities; clothing and personal ornaments; or such precious treasures as gold, silver, vaidurya, mother-of-pearl, agate, coral, and amber; or elephants, horses, carriages, servants, and subjects. Only the radiant jewel within his topknot would he not bestow.

Why is this? Because this single jewel is worn only upon the crown of the king’s head. If he were to give it away, the king’s retinue would be greatly astonished.

Mañjushri! The Tathagata is also like this. Through the power of meditation and wisdom, he has obtained the realm of the true Dharma and reigns as king over the three realms. Yet the mara kings refuse to submit. Therefore, the Tathagata’s worthy and holy generals do battle with the maras. Seeing those who have rendered meritorious service, his heart rejoices greatly. Amid the fourfold assembly, the Buddha teaches various sutras to bring them joy, bestowing upon them the riches of meditation, liberation, the faculties, powers, and undefiled qualities. He further bestows upon them the city of nirvana, declaring that they have attained extinction in order to guide their minds and cause them all to rejoice; yet he does not teach them this Lotus Sutra.

Mañjushri! Just as the wheel-turning king, seeing among his soldiers one who has rendered exceptionally great service, rejoices deeply and gives him the radiant jewel that has long remained in his topknot—a jewel difficult to believe in, which he would not casually give to anyone—so too is the Tathagata. He is the Great Dharma King of the three realms, who teaches and transforms sentient beings through the wondrous Dharma.

Seeing the worthy and holy ones battle with the mara of the five skandhas, the mara of afflictions, and the mara of death, rendering great service by eliminating the three poisons, breaking through Mara’s net, and escaping the three realms, the Tathagata then rejoices greatly. This Lotus Sutra enables sentient beings to attain all-wisdom, yet it is met with much hostility throughout the world and is difficult to believe.

It was never taught before, but is now taught for the first time.

Mañjushri! This Lotus Sutra is the foremost teaching of the Tathagata, the most subtle and wondrous among all teachings, and is bestowed only at the very end, just as a wheel-turning king of great might, having long guarded the radiant jewel, only now bestows it.

Mañjushri! This Lotus Sutra is the secret treasury of the Dharma of all the Tathagatas. It is supreme among all sutras and has long been preserved, never taught casually. Beginning today, it is now expounded to you.

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

Always practice patience,

And show compassion to all.

Only then can one expound

The sutra praised by the Buddhas.

In the final age,

Those who uphold this sutra,

Whether householders or monastics,

Who are not bodhisattvas,

Should be regarded with loving-kindness and compassion.

Those who do not hear

Or believe this sutra

Suffer a great loss.

When I attain the Buddha Way,

I shall use various skillful means

To teach them this Dharma

And cause them to abide within it.

Like a wheel-turning king

Whose might is powerful,

Who rewards generals distinguished in battle

By bestowing various things:

Elephants, horses, carriages,

And all kinds of ornaments

Together with fields and houses,

Villages, towns, and cities;

Or he bestows clothing

And precious objects,

Servants and wealth,

Giving them all joyfully.

To one of great strength

Who accomplishes a difficult deed,

The king gives the precious jewel

From within his topknot.

The Tathagata is likewise:

He is the King of all Dharmas,

Possessing the great power of patience

And the treasury of wisdom.

With great loving-kindness and compassion,

He liberates the world according to the Dharma.

Seeing all sentient beings

Enduring much suffering and affliction,

Seeking liberation

And battling with Mara,

For the sake of sentient beings,

The Buddha teaches all the various Dharmas,

Employing many skillful means

To expound the sutras.

Having come to know that sentient beings

Have already gained sufficient strength,

Only afterward does he teach

This Lotus Sutra.

Just as the king takes the jewel

From his topknot and gives it away,

This sutra is supremely honored,

Highest among all sutras.

I have always guarded it

And never taught it casually.

Now is precisely the proper time

To teach it to you.

After I have entered extinction,

Those who seek the Buddha Way

And wish to dwell in peace

While expounding this sutra

Should draw near to

These four kinds of practices.

Those who read this sutra

Will never be troubled by sorrow;

They will be free from illness and pain,

And their countenance will be beautiful.

They will not be poor,

Lowly, or ugly.

Sentient beings will delight in seeing them,

As though cherishing sages and saints.

Celestial youths

Will serve as their attendants.

They will not be harmed

By blades, staffs, or virulent poisons.

If someone wishes to revile them,

That person’s mouth will be unable to speak.

They will travel freely,

Like the lion king.

Their wisdom will shine brightly,

Like the radiance of the sun.

Even in their dreams,

They will behold wondrous things:

They will see the Tathagatas

Seated upon lion thrones,

Surrounded by assemblies of bhiksus

Who listen to the Dharma.

They will also see dragons and spirits,

Together with asuras,

As numerous as the sands of the Ganges,

Reverently joining their palms.

They will see themselves

Listening to the Dharma being taught.

They will also see all the Buddhas,

Their bodies the color of gold,

Emitting immeasurable light

That illuminates everywhere,

And with Brahma voices

Expounding all the Dharmas.

They will see the Buddha teaching

The unsurpassed Dharma to the fourfold assembly,

And see themselves among them,

Joining their palms and praising the Buddha,

Hearing the Dharma and rejoicing.

Through making offerings to the Buddha,

They will attain dharani,

Realize non-retrogressive wisdom,

And the Buddha, knowing that their minds

Have deeply entered the Buddha Way,

Will immediately bestow upon them a prediction

Of attaining Supreme Perfect Enlightenment:

‘This good man,

In a future age,

Will attain immeasurable wisdom

And the great Way of the Buddha.

His land will be pure and adorned,

Vast and boundless.

There too will be a fourfold assembly,

Joining their palms and listening to the Dharma.’

They will also see themselves

Dwelling amid mountains and forests,

Cultivating wholesome Dharmas,

Realizing the true aspects of all things,

Entering deeply into meditative concentration,

And seeing the Buddhas of the ten directions.

The bodies of the Buddhas are the color of gold,

Adorned with marks born of a hundred merits.

They teach the Dharma for the sake of others;

Such are the auspicious dreams they will always have.

They will also dream that they become a king,

Renounce their palace and retinue,

Together with the finest pleasures of the five desires,

And proceed to the place of enlightenment.

Beneath the Bodhi tree,

They sit upon the lion throne,

Seek the Way for seven days,

And attain the wisdom of all Buddhas.

Having realized the unsurpassed Way,

They begin to turn the Dharma wheel,

Teaching the Dharma to the fourfold assembly

For thousands of myriads of kotis of kalpas.

They teach the wondrous, undefiled Dharma

And liberate immeasurable sentient beings.

Only afterward do they enter nirvana,

Like a lamp extinguished when its smoke has vanished.

If, in the evil age to come,

One teaches this foremost Dharma,

That person will gain great benefit

And all the merits described above.

Chapter 14: EMERGING FROM THE EARTH

At that time, great bodhisattvas more numerous than the sands of the Ganges, who had come from lands in other directions, joined their palms in the midst of the great assembly, paid homage, and addressed the Buddha:

“World-Honored One! Permit us, after the Buddha’s entry into extinction, to remain here in the Saha world and diligently strive to protect and uphold this sutra, recite it, copy it, make offerings to it, and widely expound it.”

The Buddha then told the assembly of great bodhisattvas:

“Enough, good men! There is no need for you to protect and uphold this sutra. Why is this? In the Saha world there are already great bodhisattvas equal in number to the sands of sixty thousand Ganges Rivers. Each bodhisattva has a retinue equal in number to the sands of sixty thousand Ganges Rivers. After the Tathagata has entered extinction, these people will be able to preserve, recite, and expound this sutra.”

When the Buddha had spoken these words, throughout the three-thousand-great-thousandfold lands of the Saha world, the earth trembled. From within it, immeasurable thousands of myriads of kotis of great bodhisattvas emerged simultaneously. Their bodies were all golden in color, endowed with the thirty-two excellent marks and immeasurable radiance.

Previously, all these bodhisattvas had dwelt beneath the Saha world, in a realm suspended within empty space. Hearing the voice of Sakyamuni Buddha, they came forth from beneath the Saha world. Each bodhisattva was a leader of an assembly and brought a retinue equal in number to the sands of sixty thousand Ganges Rivers.

Some brought retinues equal to the sands of fifty thousand, forty thousand, thirty thousand, twenty thousand, or ten thousand Ganges Rivers. Some brought only a retinue equal to the sands of one Ganges River, half a Ganges River, one-quarter of a Ganges River, or even one part in a thousand myriads of kotis of nayutas. Some brought thousands of myriads of kotis of nayutas in their retinues; some brought hundreds of millions; some brought tens of millions, millions, or as few as ten thousand, to say nothing of those who brought one thousand, one hundred, or even ten followers.

Some brought five, four, three, two, or one disciple, to say nothing of those who came alone, delighting in the practice of seclusion. They were immeasurable and boundless in number, beyond the power of calculation or analogy to determine. Having emerged from the earth, these bodhisattvas all approached the magnificent seven-jeweled stupa of Many-Treasures Tathagata and Sakyamuni Buddha, which stood suspended in empty space.

Upon arriving, they bowed their heads and paid homage at the feet of the two World-Honored Ones. They also approached the Buddhas seated upon lion thrones beneath jeweled trees and paid homage to them all. They circumambulated them clockwise three times, joined their palms reverently, praised the Buddhas with the various forms of praise used by bodhisattvas, and then stood to one side, delighting in gazing upon the two World-Honored Ones.

From the time these great bodhisattvas emerged from beneath the earth and praised the Buddhas with the various forms of praise used by bodhisattvas, fifty minor kalpas elapsed. Throughout that time, Sakyamuni Buddha sat in silence, and the fourfold assembly likewise remained silent for the full fifty minor kalpas. Through the Buddha’s transcendent power, the entire assembly perceived that time as only half a day. At that time, also through the Buddha’s transcendent power, the fourfold assembly saw bodhisattvas filling the empty space throughout immeasurable hundreds of thousands of myriads of kotis of lands. Among that assembly of bodhisattvas were four guiding teachers:

1. Superior Practice.

2. Boundless Practice.

3. Pure Practice.

4. Firmly Established Practice.

These four bodhisattvas were the foremost teachers and most excellent guides within the great assembly. Standing before the assembly, they all joined their palms, gazed upon Sakyamuni Buddha, and inquired:

“World-Honored One! Are you free from illness and affliction, and are you at ease? Are those who should be liberated and taught easy to guide? Do they not cause the World-Honored One to become weary?”

At that time, the four bodhisattvas spoke in verse:

Is the World-Honored One at ease,

Free from illness and affliction?

In teaching sentient beings,

Are you free from weariness?

Are all these sentient beings

Easy to instruct?

Do they not cause the World-Honored One

To become weary?

Then, amid the great assembly of bodhisattvas, the World-Honored One said:

“So it is, good men! The Tathagata is at ease, free from illness and affliction. He liberates sentient beings with ease and without weariness. Why is this? Since many lifetimes in the past, these sentient beings have constantly received my instruction. They have also made offerings to the Buddhas of the past, honored them, and planted roots of goodness. As soon as these sentient beings see me and hear me teach the Dharma, they immediately believe, accept, and uphold it, entering the wisdom of the Tathagata—except for those who previously cultivated and studied the practices of the Lesser Vehicle. Yet now I also cause people such as these to hear this sutra and enter the wisdom of the Buddha.”

At that time, the bodhisattvas spoke in verse:

Excellent, excellent,

World-Honored One, Great Hero!

All these sentient beings

Are easily liberated and taught.

They skillfully inquire into

The profound wisdom of the Buddhas.

We rejoice accordingly,

And having heard it, shall reverently practice it.

The World-Honored One then praised the foremost great bodhisattvas:

– Excellent, excellent, good men! You are able to bring forth a mind of sympathetic joy toward the Tathagata.

Bodhisattva Maitreya and the assembly of eight thousand times as many bodhisattvas as there are sands in the Ganges all thought: “From the distant past until now, we have neither seen nor heard of such an assembly of great bodhisattvas springing forth from the earth, standing before the Blessed One, joining their palms in offering, and inquiring after the Tathagata.” At that time, knowing the thoughts of the eight thousand Ganges-sands of bodhisattvas and wishing to resolve his own doubts, Great Bodhisattva Maitreya joined his palms toward the Buddha and asked in verse:

Immeasurable thousands, myriads, and millions

Of this great assembly of bodhisattvas—

Never before have they been seen.

May the Blessed One explain:

From what place have they come,

And through what conditions have they gathered?

Their bodies are great, their transcendent powers vast,

Their wisdom inconceivable;

Their resolve and mindfulness are exceedingly steadfast,

And their power of patience is great.

They are a sight beings delight to behold—

From what place have they come?

Each and every rank of bodhisattvas

Has brought its retinue,

Whose number cannot be measured,

As numerous as the sands of the Ganges.

Some great bodhisattvas

Have brought sixty thousand Ganges-sands;

Such great assemblies as these

Single-mindedly seek the Buddha Way.

Such great teachers,

Numbering sixty thousand Ganges-sands,

Have all come to make offerings to the Buddha

And to safeguard this sutra.

Those bringing fifty thousand Ganges-sands

Are more numerous still;

Others bring forty thousand or thirty thousand,

Twenty thousand, or ten thousand;

One thousand or one hundred,

Down to one Ganges-sands;

One half, or a third or a fourth,

Or one part in a trillion;

Thousands of myriads of nayutas,

Myriads of millions of disciples,

Down to half a million—

These are even more numerous than those above.

From a million down to ten thousand,

One thousand or one hundred,

Fifty or ten,

Down to three, two, or one;

Others come alone, without retinues,

Delighting in secluded places.

All have come before the Blessed One,

And these are more numerous than those above.

If someone were to count

Such great assemblies with tally sticks,

Even throughout Ganges-sands of kalpas,

They still could not know their number.

These beings of great majestic virtue,

This assembly of diligent bodhisattvas—

Who taught the Dharma to them

And instructed them to attainment?

Under whom did they first bring forth the resolve?

Whose Buddha Dharma do they praise?

What sutras do they practice and uphold?

What Buddha Way do they cultivate?

Such bodhisattvas as these

Possess great transcendent powers and wisdom.

The earth in all four directions split and trembled,

And from it they all sprang forth.

Blessed One, from the distant past

I have never seen such a thing.

Please tell us whence they have come

And the name of that land.

I have often traveled through many lands,

Yet have never seen this assembly.

Among all those gathered here,

I recognize not a single person.

Suddenly they arose from the earth—

Please clearly explain the reason.

Now within this great assembly

Are immeasurable hundreds of thousands of millions;

All these assemblies of bodhisattvas

Wish to know this matter—

The origin, the course, and the causes and conditions

Of that assembly of bodhisattvas.

Blessed One of immeasurable virtue,

Please clearly resolve our doubts.

At that time, the transformation bodies of Śākyamuni Buddha, who had come from immeasurable thousands, myriads, and millions of lands in other directions, were seated cross-legged upon lion thrones beneath jeweled trees throughout the four directions. The attendants of those Buddhas also saw the great assembly of bodhisattvas spring forth from beneath the earth and abide in midair. Throughout the four directions of the trichiliocosm, the attendants then addressed those Buddhas:

– Blessed Ones! From what place has this immeasurable, boundless, asaṃkhya great assembly of bodhisattvas come?

At that time, the Buddhas told their attendants:

– Good men, wait a moment. Great Bodhisattva Maitreya, who has received from Śākyamuni Buddha the prediction that he will be the next to attain Buddhahood, has already asked about this matter. The Buddha will now answer him, and thereby you too will be able to hear.

Then Śākyamuni Buddha said to Bodhisattva Maitreya:

– Excellent, excellent! You are able to ask about so great a matter. All of you should single-mindedly don the armor of diligence and bring forth steadfast resolve. The Tathagata now wishes to reveal the wisdom of the Buddhas, their wondrous and sovereign power of transcendent abilities, the mighty lion-like strength of the Buddhas, and their courageous, awe-inspiring power.

Wishing to restate this meaning, the Blessed One spoke in verse:

I shall now explain this matter;

You must be diligent and single-minded.

Do not give rise to doubt,

For the Buddha’s wisdom is difficult to fathom.

You must possess the power of faith

And carefully receive and clearly remember it.

The Dharma never heard in the past

You shall now all be able to hear.

I now reassure all of you:

Do not harbor doubt or fear.

The Buddha’s words are true,

And his wisdom cannot be measured.

The Buddha has realized the supreme Dharma,

Profound and difficult to discern.

I shall now explain it in this way;

All of you, listen single-mindedly.

Having spoken these verses, the Blessed One said to Bodhisattva Maitreya:

– Now, in this great assembly, I shall answer you all and Bodhisattva Maitreya. These immeasurable, boundless, countless asaṃkhya great bodhisattvas who sprang forth from beneath the earth, whom you have never seen before, were taught and guided by me after I attained unsurpassed bodhi in the Sahā world. I subdued and trained their minds and caused them to bring forth the resolve for bodhi. These bodhisattvas dwell in midair beneath the Sahā world. They read and recite the scriptures, thoroughly comprehend them, clearly contemplate them, and correctly retain them in memory.

Maitreya! These good men do not delight in crowded and bustling places, but always delight in tranquil solitude. They diligently cultivate with vigor, never becoming distracted, nor do they dwell together with devas and humans. They always delight in profound and unobstructed wisdom, delight in the Dharma of the Buddhas, and single-mindedly and diligently seek unsurpassed wisdom.

Wishing to restate this meaning, the Blessed One spoke in verse:

Maitreya, you should know

That these great bodhisattvas

Have, for countless kalpas,

Cultivated the wisdom of the Buddhas.

All were taught and transformed by me,

And caused to bring forth the great resolve for the Way.

They are my children,

Dwelling within this world,

Always practicing the dhūta disciplines

And delighting greatly in tranquil places.

They shun noisy crowds

And do not delight in much talk.

Children such as these

Study and practice the Dharma of my Way.

Day and night they constantly strive diligently,

For they wish to seek the Buddha Way.

They abide in the midst of empty space

Beneath the Sahā world.

Their power of resolve and mindfulness is steadfast;

They constantly and diligently seek wisdom.

They fully expound every wondrous Dharma,

Their minds entirely free from fear.

I was in the city of Gayā,

Seated beneath the Bodhi tree.

Having attained perfect enlightenment,

I turned the unsurpassed Dharma wheel.

Only then did I teach and transform them,

Causing them to bring forth the resolve for the Way.

Now they all abide in non-retrogression,

And all shall attain Buddhahood.

Now I speak these truthful words;

All of you, believe them single-mindedly:

For countless kalpas

I have taught and transformed this assembly.

At that time, Great Bodhisattva Maitreya and countless other bodhisattvas became doubtful, for this was an unprecedented wonder, and they thought: “How could the Blessed One, in so brief a time, have taught and transformed such countless, boundless, asaṃkhya great bodhisattvas and caused them to abide in the attainment of unsurpassed bodhi?”

They then addressed the Buddha:

– Blessed One! When the Tathagata was still a prince, he left the palace of the Śākya clan and, not far from the city of Gayā, sat at the place of enlightenment and attained unsurpassed bodhi. Since then, only a little more than forty years have passed. Blessed One! How could the Buddha, in so brief a time, employ the transcendent power of his merit and virtue to teach and transform immeasurable assemblies of great bodhisattvas, enable them to attain unsurpassed bodhi, and accomplish such great Buddha-work?

Blessed One! As for this assembly of great bodhisattvas, even if someone were to count them for thousands of myriads of millions of kalpas, counting without cease, he could neither finish nor exhaust their number. These bodhisattvas, for a very long time, have planted roots of goodness in immeasurable, boundless lands of the Buddhas, accomplished the bodhisattva path, and constantly cultivated pure conduct.

“World-Honored One! This matter is indeed such that people in the world would find it difficult to believe. Suppose there were a man twenty-five years old, with black hair and a handsome appearance, who pointed to a hundred-year-old man and said, ‘This is my son.’ The hundred-year-old man likewise pointed to the young man and said, ‘This is my father, who begot and raised me.’ Such a thing would be difficult to believe!

The Buddha is likewise. It has truly not been long since he attained the Way, yet these bodhisattvas in this great assembly have, for immeasurable thousands, myriads, and kotis of kalpas, striven diligently and vigorously in order to attain the Buddha Way. They constantly enter and emerge from, and abide in, hundreds of thousands of myriads of kotis of samadhis; have attained subtle and wondrous supernormal powers; have long cultivated pure conduct; have successively and skillfully cultivated wholesome dharmas; are exceedingly adept at asking and answering questions; are precious treasures among humankind; and are extremely rare in the world.

Yet the World-Honored One says, ‘When I attained Buddhahood, I first caused them to arouse the aspiration, then taught and transformed them, showing them the path toward unsurpassed bodhi.’

“World-Honored One! It has not been long since the World-Honored One attained Buddhahood, yet you have accomplished such great deeds of merit and virtue. Although we still believe in your skillful adaptation to circumstances and know that the Buddha’s words have never been false, and that everything known by the Buddha has been fully comprehended, newly aspiring bodhisattvas, after the Buddha’s nirvana, may not believe or accept these words when they hear them. Thus they may create the causes and conditions for the sinful karma of slandering the Dharma. We beseech the World-Honored One to explain this matter, dispel our doubts, and enable good men in future ages, upon hearing it, likewise to give rise to no doubt.”

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

Long ago, the Buddha of the Sakya clan

Left home near Gaya

And sat beneath the bodhi tree;

Not much time has passed since then.

Yet these disciples of the Buddha,

So numerous they cannot be measured,

Have long cultivated the Buddha Way

And abide in the power of wisdom and supernormal powers.

They diligently study the bodhisattva path,

Undefiled by worldly dharmas,

Like lotus blossoms in the water;

They sprang forth from beneath the earth,

All giving rise to reverence,

And stand before the World-Honored One.

This matter is difficult to conceive;

How can it be believed?

The Buddha attained the Way not long ago,

Yet has taught and transformed so many!

Please dispel the assembly’s doubts

And explain the truth clearly.

Suppose a young man,

Only twenty-five years old,

Were to point to a hundred-year-old man,

Whose hair was white and face wrinkled,

And say, “This is the son I begot”;

And the son also called him father.

The father young and the son old—

The world could not believe it!

The World-Honored One is likewise:

He attained the Way not long ago,

Yet this assembly of bodhisattvas

Is resolute in aspiration and knows no fear or weakness.

For countless kalpas

They have cultivated the bodhisattva path.

They skillfully ask and answer difficult questions;

Their minds are without fear.

They have perfected firm patience,

Are splendid and fully endowed with virtue,

And are praised by the Buddhas of the ten directions.

They skillfully expound with clarity,

Take no delight in crowded places,

And always rejoice in meditative concentration.

Solely to seek the Buddha Way,

They abide in the space below.

Having heard this from the Buddha,

We harbor no doubt;

Yet we ask the Buddha, for the sake of future ages,

To explain it so that it may be clearly understood.

If anyone should disbelieve

And give rise to doubt concerning this sutra,

That person will fall into the evil destinies.

We now beseech the Buddha to explain clearly:

How could these immeasurable bodhisattvas,

Within so brief a time,

Have been taught and transformed, aroused their aspiration,

And realized the stage of non-retrogression?

Chapter 15: THE LIFESPAN OF THE BUDDHA

At that time, the Buddha addressed the great bodhisattvas and the entire great assembly:

“Good men! You should believe and understand the true words of the Tathagata!” Again he told the entire great assembly, “You should believe and understand the true words of the Tathagata!”

At that time, Bodhisattva Maitreya, the leader of this great assembly, joined his palms and addressed the Buddha:

“World-Honored One! We beseech the World-Honored One to instruct us. We will believe and accept the Buddha’s teaching!”

Having entreated him thus three times, he again said:

“We beseech the World-Honored One to instruct us. We will believe and accept the Buddha’s teaching!”

At that time, the World-Honored One, knowing that the bodhisattvas had entreated him three times without ceasing, said:

“You should listen attentively to the secret, wondrous power of the Tathagata’s supernormal abilities. All the devas, humans, and asuras in the world believe: ‘Sakyamuni Buddha departed from the palace of the Sakya clan, went to a place not far from the city of Gaya, sat in the place of enlightenment, and attained unsurpassed bodhi.’ But, good men, since I truly attained Buddhahood, immeasurable, boundless hundreds of thousands of myriads of kotis of countless asamkhyeyas of trichiliocosms have passed.

Suppose someone were to grind all those worlds into particles of dust, then travel eastward through five hundred thousand myriads of kotis of nayutas of countless lands before dropping one particle of dust. Proceeding in this manner toward the east, he would exhaust all those particles of dust. Good men, what do you think?

Could the number of those worlds be conceived, calculated, or known?”

Bodhisattva Maitreya and the great assembly together addressed the Buddha:

“World-Honored One! Those worlds are immeasurable and boundless. Their number cannot be known through calculation, nor can it be comprehended by the power of the mind. Even all sravakas and pratyekabuddhas, using their uncontaminated wisdom, could not conceive the bounds of their number. Although we abide in the stage of non-retrogression, we likewise cannot clearly comprehend this matter.

“World-Honored One! Those worlds are so immeasurably and boundlessly numerous.”

At that time, the Buddha addressed the assembly of great bodhisattvas:

“Good men! I shall now explain this clearly to you. Take all these worlds, whether a particle of dust was deposited in them or not, and grind them all into dust, counting each particle as one kalpa.

The time since I attained Buddhahood exceeds even this number by hundreds of thousands of myriads of kotis of nayutas of countless kalpas. I have always remained in this Saha world, expounding the Dharma and teaching and transforming beings. In hundreds of thousands of myriads of kotis of nayutas of countless other lands as well, I have guided beings and brought them benefit.

Good men, during that time I spoke of Dipamkara Buddha and others, and I also said that he would enter nirvana. All such matters I taught analytically through skillful means. Good men!

Whenever sentient beings come to me, I use the Buddha-eye to observe whether their faculties are sharp or dull and the nature of their faith, and then teach and transform them in accordance with their capacities. In each land, the Tathagata speaks of himself under different names and as being of different ages. He also says that he will enter nirvana.

Through various skillful means, he expounds the wondrous Dharma, thereby enabling sentient beings to give rise to joyful minds.

“Good men! The Tathagata sees that sentient beings delight in the Lesser Vehicle and are meager in virtue but burdened with grave offenses. For their sake, he says, ‘When I was young, I left the household life and attained unsurpassed bodhi.’ Yet in truth, it has been an exceedingly long time since I attained Buddhahood. I speak in this way solely as a skillful means to teach and transform sentient beings and enable them to enter the Buddha Way.

“Good men! All the scriptures expounded by the Tathagata are for the liberation of sentient beings. He may speak of his own body or of another’s body; he may reveal his own body or another’s body; he may reveal his own deeds or the deeds of another.

All these words are true and not false. Why is this? Because the Tathagata sees and knows the characteristics of the three realms in accordance with reality.

There is neither birth nor death, neither withdrawal nor appearance; there is neither abiding in the world nor entering nirvana. They are neither real nor unreal, neither alike nor different. The three realms are not as beings within the three realms perceive them.

The Tathagata clearly sees such matters without error. Because sentient beings differ in their natures, desires, practices, memories, thoughts, and discriminations, the Tathagata, wishing to cause them to develop roots of goodness, expounds the various dharmas through numerous causes and conditions, analogies, and expressions. He has never ceased or abandoned the performance of the Buddha’s work.

Since I attained Buddhahood, an exceedingly long time has passed. My lifespan extends for immeasurable, countless kalpas; I abide forever and never enter extinction.”

Good men! The lifespan I attained through formerly cultivating the bodhisattva path has even now not yet been exhausted, and the years remaining exceed the number stated above. Yet now, although I do not truly enter extinction, I say that I shall enter extinction.

The Tathagata uses skillful means to teach and transform sentient beings. Why is this? If the Buddha were to abide in the world for a long time, those of meager virtue who have not planted roots of goodness—the poor and lowly, those attached to the five desires and fallen into the nets of deluded and false views—seeing the Tathagata perpetually present in the world and never entering extinction, would become arrogant, heedless, and indolent.

They would be unable to give rise to reverence, mindfulness, or the thought that it is difficult to encounter a Buddha. Therefore, the Tathagata teaches by skillful means: “Bhiksus, you should know that the appearance of Buddhas in the world is very difficult to encounter.” Why is this? Those of meager merit and virtue may pass through immeasurable hundreds of thousands of myriads of kotis of kalpas, sometimes encountering a Buddha and sometimes not encountering one.

For this reason, I say: “Bhiksus! It is extremely difficult to encounter a Tathagata.” Having heard this, these sentient beings will surely conceive the thought that it is difficult to encounter a Buddha. Their minds will constantly cherish, long for, and thirst for the Buddha, and thus they will plant roots of goodness.

Therefore, although the Tathagata does not truly enter extinction, he speaks of entering extinction.

Furthermore, good men! The Dharma of all Buddha-Tathagatas is likewise. In order to liberate sentient beings, they all speak the truth and do not speak falsely.

Suppose there were a physician of clear and penetrating wisdom, skilled in preparing excellent medicines capable of curing many illnesses. He had many children, perhaps ten, twenty, or even a hundred. Because of some business, he traveled far away to another country.

Afterward, his children mistakenly drank poison. The poison took effect, causing them to become delirious, and they rolled about on the ground. At that time, the father returned from the distant country and saw that his children had drunk poison.

Some had lost their senses, while others still retained them. Seeing their father return from afar, they all rejoiced, knelt in homage, and greeted him, saying, “How fortunate that Father has returned safely! In our foolishness, we mistakenly drank poison.

We beg you to rescue us and restore our lives.” Seeing his children suffering in this way, the father followed his prescriptions and sought fine medicinal herbs possessing excellent color, fragrance, and flavor. He pounded, sifted, and blended them together, then gave the medicine to his children to drink, saying, “This excellent medicine is complete in beautiful color, fragrance, and flavor. You should drink it.

It will quickly remove your suffering, and you will no longer have any illness.”

Among the children, those who had not lost their senses saw that this excellent medicine had fine color, fragrance, and flavor. They immediately took and drank it, and their illness was cured at once. Those who had lost their senses, although delighted to see their father return and although they greeted him and begged him to cure their illness, refused to drink the medicine he gave them.

Why? Because the poison had penetrated them deeply, causing them entirely to lose their senses. They regarded this excellent and flavorful medicine as bitter and refused to drink it.

The father thought: “These children are truly pitiable. The poison has caused their minds to become inverted. Although they rejoice to see me and beg to be rescued and cured, they refuse to drink this excellent medicine.

I must now devise a skillful means to induce them to take it.” He then said, “Children, you should know that I am now old and feeble, and the time of my death is near. I shall leave this excellent medicine here. You should take and drink it, and do not fear that your illness will not be cured.”

Having spoken in this way, he departed for another country. He then sent a messenger back to announce, “Your father has died.” When the children heard that their father had died, their hearts were filled with grief, and they thought: “Had our father still been alive, he would have pitied us, protected us, and rescued us. Now he has abandoned us and died in another country, leaving us alone, orphaned, and with no one upon whom to rely.” Constantly grieving and thinking of him, their minds then awakened.

They recognized that the excellent medicine possessed fine fragrance and flavor, and so they took and drank it. Their poisoning was completely cured. When the father heard that his children had recovered, he immediately returned home so that they might see him.

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

“No, World-Honored One!”

The Buddha said:

“I am likewise. Since attaining Buddhahood, immeasurable, boundless hundreds of thousands of myriads of kotis of incalculable asamkhya kalpas have passed. For the sake of sentient beings, through the power of skillful means, I say that I shall enter extinction. Yet no one could rightly charge me with the fault of falsehood.”

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

Since I attained Buddhahood,

Incalculable kalpas have passed,

Immeasurable hundreds of thousands of myriads,

Asamkhyas of kotis of years.

I have constantly taught the Dharma,

Teaching and transforming countless kotis of beings,

Causing them to enter the Buddha Way,

Throughout immeasurable kalpas until now.

To liberate sentient beings,

Through skillful means I manifest nirvana;

Yet in truth I do not enter extinction,

But always remain here teaching the Dharma.

I constantly abide here,

Using the wondrous power of spiritual penetration,

Causing inverted sentient beings,

Though nearby, not to see me.

When they see me enter extinction,

They make offerings to the Buddha’s relics;

All reveal hearts of yearning

And give rise to thirsting aspiration.

When sentient beings have become faithful and subdued,

Gentle, harmonious, and upright in intent,

Single-mindedly wishing to see the Buddha,

Not begrudging even their own lives,

Then I, together with the Sangha,

Emerge from Vulture Peak.

I tell the sentient beings

That I always abide here and never enter extinction.

Through the power of skillful means,

I manifest extinction yet do not become extinct.

When in other lands there are sentient beings

Whose minds are reverent, faithful, and receptive,

I appear among them

And expound the unsurpassed Dharma.

But because you do not hear this,

You suppose that I have entered extinction.

I see sentient beings

Sunk in suffering and affliction;

Therefore, I do not manifest my body,

Causing them to thirst and long for me.

Only when their hearts yearn for me

Do I appear and teach the Dharma.

Such is the power of my spiritual penetration

Throughout asamkhya kalpas.

I am always on Vulture Peak

And in other dwelling places.

When sentient beings see the kalpa ending

And a raging fire consuming all,

This land of mine remains peaceful and secure,

Always filled with devas and humans.

Its gardens, forests, and halls for teaching

Are adorned with every kind of jewel;

Jeweled trees abound in flowers and fruits,

Where sentient beings delight and play.

The devas beat heavenly drums

And constantly perform various kinds of music;

They rain down mandarava flowers

As offerings to me and the great assembly.

My Pure Land is never destroyed,

Yet sentient beings see it being consumed by fire

And are filled with fear and every suffering;

Such things are exceedingly numerous.

Because of the offenses of these sentient beings

And the causes and conditions of their evil karma,

Throughout asamkhya kalpas

They do not hear the name of the Three Jewels.

Those who are gentle, harmonious, and upright,

And who cultivate various merits and virtues,

Are able to see my body

Teaching the Dharma here.

Sometimes, for the sake of these beings,

I say that the Buddha’s lifespan is immeasurable;

To those who encounter a Buddha only after a very long time,

I say that a Buddha is extremely difficult to encounter.

Such is the power of my wisdom;

Its radiant light shines immeasurably.

My lifespan extends through countless kalpas,

Attained through long cultivation.

You who possess wisdom,

Do not give rise to doubt;

You should cast it off completely,

For the Buddha’s words are never false.

Like the physician who used skillful means

To cure his deranged children,

Though alive, he announced his death,

Yet no one could say that he spoke falsely.

I am the father of the world,

Rescuing sentient beings from suffering and affliction.

Because ordinary beings are inverted,

Though living, I say that I enter extinction.

If they were always able to see me,

They would give rise to arrogance,

Become heedless, and crave the five desires,

And fall into the evil destinies.

I always know which sentient beings

Practice the Way and which do not.

According to how they may be liberated,

I teach them the various Dharma gates.

I constantly think to myself:

“By what means may I cause sentient beings

To attain the unsurpassed Way

And quickly accomplish the body of a Buddha?”

Chapter 16: DISTINGUISHING MERITS AND VIRTUES

At that time, after all those in the great assembly had heard of the vast number of kalpas comprising the Buddha’s long lifespan, immeasurable, boundless, and countless sentient beings obtained great benefit. The World-Honored One then addressed the great bodhisattva Maitreya:

“Ajita! When I proclaimed the length of the Tathagata’s lifespan, sentient beings numbering six hundred and eighty myriad kotis of nayutas of Ganges sands attained the patience of the non-arising of dharmas. Furthermore, a thousandfold number of great bodhisattvas attained the Dharani Gate of Hearing and Retaining.

“Furthermore, great bodhisattvas as numerous as the beings in one world attained joyful eloquence and unobstructed powers of discourse.

“Furthermore, great bodhisattvas as numerous as the dust motes in one world attained hundreds of thousands of myriads of kotis of immeasurable Turning Dharanis.”

There were also innumerable great bodhisattvas, as numerous as the dust particles in a three-thousand-great-thousand world-system, who attained the ability to turn the irreversible Dharma wheel.

There were also innumerable great bodhisattvas, as numerous as the dust particles in two thousand lands, who attained the ability to turn the pure Dharma wheel.

There were also innumerable great bodhisattvas, as numerous as the dust particles in a small-thousand world-system, who after eight more lifetimes would attain unsurpassed bodhi.

There were also innumerable great bodhisattvas, as numerous as four times the dust particles in a world of four continents, who after four lifetimes would attain unsurpassed bodhi.

There were also innumerable great bodhisattvas, as numerous as three times the dust particles in a world of four continents, who after three lifetimes would attain unsurpassed bodhi.

There were also innumerable great bodhisattvas, as numerous as twice the dust particles in a world of four continents, who after two lifetimes would attain unsurpassed bodhi.

There were also innumerable great bodhisattvas, as numerous as the dust particles in a world of four continents, who after one lifetime would attain unsurpassed bodhi.

There were also innumerable sentient beings, as numerous as the dust particles in eight worlds, who all aroused the aspiration for unsurpassed bodhi.

When the Buddha declared that these great bodhisattvas had obtained such great benefits from the Dharma, mandara flowers and mahamandara flowers rained down from the sky. They were scattered upon the innumerable hundreds of thousands of myriads of kotis of Buddhas seated on lion thrones beneath jeweled trees; upon Shakyamuni Buddha and the Buddha Many Treasures, who had entered cessation long ago and was now seated on a lion throne within the seven-jeweled stupa; and also upon all the bodhisattvas and the fourfold assembly.

Moreover, powdered chandana and agarwood incense were scattered through the sky. Celestial drums sounded of themselves, their beautiful tones resounding far and wide. A thousand kinds of celestial robes also rained down, together with hanging jeweled necklaces, pearl necklaces, mani-jewel necklaces, and wish-fulfilling jewel necklaces. Throughout the nine directions, precious incense burners burned priceless incense and moved naturally around the great assembly as offerings. Above each Buddha were bodhisattvas holding banners and canopies, rising one above another in due order until they reached the Brahma heaven.

With wondrous voices, these bodhisattvas recited innumerable verses in praise of the Buddhas. At that time, Bodhisattva Maitreya rose from his seat, adjusted his robe to bare his right shoulder, joined his palms toward the Buddha, and spoke in verse:

The Buddha teaches a rare Dharma,

Never heard since ancient times;

The World-Honored One has mighty spiritual powers,

And his lifespan cannot be measured.

Countless children of the Buddha,

Hearing the World-Honored One explain

The benefits of Dharma they have gained,

Are filled throughout with joy.

Some abide in irreversibility,

Some attain dharanis,

Some gain unobstructed joyful eloquence,

And myriad kotis of comprehensive dharanis.

There are also countless bodhisattvas,

As numerous as the dust of a great-thousand world,

Each of whom has attained the ability to turn

The irreversible Dharma wheel.

There are also bodhisattvas

As numerous as the dust of a great-thousand world,

Each of whom has attained the ability to turn

The pure Dharma wheels.

There are bodhisattvas as numerous as

The minute dust of a small-thousand world,

Who, after eight more lifetimes,

Will attain the Buddha path.

There are also bodhisattvas as numerous as

Four, three, or two times

The dust of a world of four continents,

Who will become Buddhas after that many lifetimes.

There are also bodhisattvas

As numerous as the dust of four continents,

Who have only one lifetime remaining

Before attaining all-knowing wisdom.

Such beings as these,

Hearing of the Buddha’s long lifespan,

Gain immeasurable, undefiled,

And utterly pure blessings.

There are sentient beings as numerous as

The dust of eight worlds.

Hearing the Buddha speak of his lifespan,

They all arouse the unsurpassed aspiration.

The World-Honored One teaches immeasurable,

Inconceivable Dharma,

Bringing many benefits,

Boundless as empty space.

Mandara flowers rain down,

And mahamandara flowers;

Shakras and Brahmas, numerous as Ganges sands,

Come from countless Buddha lands.

Chandana and agarwood rain down,

Falling intermingled,

Like birds flying through the sky,

Scattered as offerings to the Buddhas.

Celestial drums in the sky

Produce wondrous sounds;

Thousands of myriads of celestial robes

Wheel about as they descend.

Beautiful precious incense burners

Burn priceless fragrant incense,

Which naturally perfumes every place

As an offering to the World-Honored Ones.

That assembly of great bodhisattvas

Hold banners and canopies of the seven treasures,

Myriad kotis of lofty and beautiful kinds,

Rising in order to the Brahma heaven;

Before each and every Buddha

They hang precious pennants and splendid banners,

And also employ thousands of myriads of verses

To sing praises of the Tathagatas.

Such events as these

Have never occurred since ancient times;

Hearing that the Buddha’s life is endless,

All are filled with joy.

The Buddha’s voice is heard throughout the ten directions,

Universally benefiting sentient beings;

All cultivate roots of goodness

That support the unsurpassed aspiration.

At that time, the Buddha addressed the great bodhisattva Maitreya:

“O Ajita! If sentient beings, on hearing that the Buddha’s lifespan is as long as this, can give rise to even a single thought of right faith, the merit they obtain is immeasurable. Suppose, throughout eighty kotis of kalpas, good men and good women, for the sake of unsurpassed bodhi, cultivate the five paramitas—giving, morality, patience, and meditation, excluding the prajnaparamita. If the merit of these practices were compared with the former merit, it would not equal one hundredth, one thousandth, or one part in hundreds of thousands of myriads of kotis of it; indeed, it could not be known through calculation or analogy. It is impossible that a good man possessing such merit should fall back from the path to unsurpassed bodhi.”

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

Those who seek the Buddha’s wisdom

Throughout eighty myriad kotis

Of nayutas of kalpas

Cultivate the five paramitas.

During all those kalpas,

They give offerings to Buddhas,

To pratyekabuddhas and disciples,

And to assemblies of bodhisattvas:

Rare and exquisite food,

Clothing and bedding,

Monasteries made of chandana,

And beautiful groves and gardens.

They give all these things,

Each of them excellent,

Throughout the full number of kalpas,

Dedicating them to the Buddha path.

If they observe the moral precepts,

Purely and without deficiency,

Seeking the unsurpassed path,

They are praised by all the Buddhas.

Those who practice patience,

Dwelling upon the ground of gentleness,

Though harmed by evil people,

Remain unwavering in mind.

When those who have attained this Dharma

Are disparaged and troubled

By persons of overweening pride,

They are able to endure it all.

Or they diligently exert themselves,

Their resolve and mindfulness ever steadfast;

Throughout immeasurable kotis of kalpas,

They remain single-minded and never indolent.

Throughout countless kalpas,

They dwell in secluded places,

Sitting in meditation or practicing walking meditation,

Refraining from sleep and constantly collecting the mind.

Through these causes and conditions,

They bring forth states of meditative concentration;

For eighty myriad kotis of kalpas,

Their minds abide undisturbed.

With the merit of this meditation,

They seek the unsurpassed path, resolving:

“May I attain all-knowing wisdom

And perfect every meditative concentration.”

Such persons, throughout hundreds of thousands,

Myriads and kotis of kalpas,

Cultivate all the meritorious deeds

That have been explained above.

Yet if good men or faithful women,

Hearing me speak of my lifespan,

Give rise to even a single thought of faith,

Their merit surpasses that of the former practitioners.

If people are entirely free

From every doubt,

And believe for even a moment with body and mind,

Their merit is likewise vast.

If there are bodhisattvas

Who have practiced the path for immeasurable kalpas,

On hearing me speak of my lifespan,

They will be able to believe and accept it.

People such as these

Receive this sutra with reverence, resolving:

“May we cultivate in future lives

And live long to liberate sentient beings,

Just as the World-Honored One today,

King of the Shakya clan,

Roars the lion’s roar at the place of awakening

And teaches the Dharma without fear.

In future ages, may we,

Revered by everyone,

When seated at the place of awakening,

Likewise proclaim our lifespans.”

If there are people whose minds

Are pure and upright,

Who are learned and retain all they hear,

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

People such as these

Will have no doubts concerning this.

Furthermore, Ajita! If anyone hears of the Buddha’s long lifespan and accepts these words, that person will gain immeasurable merit capable of giving rise to the Tathagata’s unsurpassed wisdom. How much more so one who hears this sutra extensively, teaches others to hear it, personally receives and upholds it, teaches others to receive and uphold it, personally copies it, teaches others to copy it, or offers incense, flowers, jeweled necklaces, banners, canopies of silk, fragrant oil, lamps, and candles to the scroll of this sutra! That person’s merit will be immeasurable and boundless and can be compared to wisdom of all modes.

Ajita! Any good man or good woman who hears me speak of the great length of my lifespan and believes it wholeheartedly and firmly will see the Buddha constantly teaching the Dharma on Vulture Peak, surrounded by a multitude of great bodhisattvas and shravakas. They will also see this Saha world, its ground made of lapis lazuli and naturally level, with Jambunada gold marking the boundaries of the eight roads, rows of jeweled trees, and towers all fashioned from precious jewels, with the bodhisattvas dwelling among them. Whoever can contemplate in this way should be known as possessing the mark of exceedingly profound faith and understanding.

Furthermore, after the Tathagata’s parinirvana, whoever hears this sutra, does not disparage it, and gives rise to a mind of sympathetic joy should be known as possessing the mark of profound faith and understanding. How much more so one who reads, recites, receives, and upholds this sutra! That person bears the Tathagata upon their head.

Ajita! Such a good man or good woman need not build stupas and monasteries for me or make the four kinds of offerings to the Sangha. Why is this?

Because that good man or good woman who receives, upholds, reads, and recites this scripture has thereby already built stupas for the Buddha and monasteries as offerings to the Sangha. They have enshrined the Buddha’s relics by erecting stupas of the seven treasures, lofty and broad, gradually narrowing upward until they reach the Brahma heaven; hung them with banners, canopies, and jeweled bells; and offered flowers, incense, jeweled necklaces, powdered incense, paste incense, burning incense, drums, music, flutes, pipes, harps, and various songs and dances, praising the Buddha in wondrous tones.

Throughout immeasurable thousands, myriads, and kotis of kalpas, they have already performed such offerings.

Ajita! After my parinirvana, whoever hears this sutra and is able to receive and uphold it, personally copy it, or have others copy it, has thereby already built monasteries for the Sangha, using sandalwood to construct assembly halls with thirty-two chambers, eight tala trees in height, lofty, spacious, magnificent, and beautiful. Hundreds of thousands of bhikshus dwell within them, and gardens, groves, bathing pools, walking-meditation grounds, meditation caves, robes, food and drink, beds, cushions, medicines, and all necessities are fully provided therein.

Such Sangha assembly halls number countless, immeasurable hundreds, thousands, myriads, and kotis, and are offered to the Buddha and the Sangha present before them. Therefore, I say: “After the Tathagata’s parinirvana, whoever receives, upholds, reads, and recites this sutra, expounds it to others, personally copies it or has others copy it, and makes offerings to its scroll need not build stupas and monasteries or establish dwellings and make offerings to the Sangha.

How much more so if someone receives and upholds this sutra while also practicing generosity, moral discipline, patience, diligence, meditation, and wisdom! That person’s merit will be supremely excellent, immeasurable, and boundless. Just as the four directions—east, west, south, and north—as well as above and below are immeasurable and boundless, so too will that person’s merit be immeasurable and boundless, and they will swiftly attain wisdom of all modes.

If someone receives, upholds, reads, and recites this sutra, expounds it to others, personally copies it or has others copy it, and is also able to build stupas and monasteries, establish dwellings for the Sangha, make offerings to and praise the assembly of shravakas, and praise the merit of bodhisattvas with hundreds, thousands, myriads, and kotis of forms of praise;

“if, furthermore, they explain this Lotus Sutra to others through various causes and conditions, interpreting it according to its meaning; are able to observe the precepts purely; dwell harmoniously with others; are gentle and patient, without anger; remain steadfast in aspiration and mindfulness; always cherish seated meditation and attain profound samadhis; are vigorous and courageous in diligence; firmly embrace all wholesome dharmas; possess keen faculties and wisdom; and answer questions correctly and intelligently—

“Ajita! After my parinirvana, if any good man or good woman receives, upholds, reads, and recites this scripture and possesses such wholesome merit, you should know that this person has already approached the bodhimanda, is near unsurpassed, complete, and perfect enlightenment, and sits beneath the Bodhi tree.

“Ajita! Wherever such a good man or good woman sits, stands, or practices walking meditation, a stupa should be built at that place, and all devas and humans should make offerings to it as though it were a stupa of the Buddha.”

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

After my parinirvana,

One who can reverently uphold this sutra

Will possess immeasurable merit,

As has been clearly stated above.

Such a person will thereby have completed

All forms of offering:

Erecting stupas for the relics,

Adorned with the seven treasures,

Their sanctuaries lofty and broad,

Gradually narrowing up to the Brahma heaven,

With thousands of myriads of kotis of jeweled bells

Giving forth wondrous sounds when stirred by the wind.

Moreover, throughout immeasurable kalpas,

They will have made offerings to those stupas

Of incense, flowers, jeweled necklaces,

Celestial garments, and music;

They will have lit lamps of fragrant butter oil,

Constantly illuminating all around.

In the evil age of the final Dharma,

One who can uphold this sutra

Will thereby already have completed

All the offerings described above.

If one can uphold this sutra,

It is as though, in the Buddha’s presence,

One used ox-head sandalwood

To erect monasteries as offerings to the Sangha,

With thirty-two halls,

Eight tala trees in height,

Fine food and garments,

And beds all fully provided,

Where hundreds of thousands in the assembly reside,

With gardens, groves, and bathing pools,

Walking-meditation grounds and places for seated meditation,

All exquisitely adorned.

If one possesses firm faith,

Receives, upholds, reads, recites, and copies this sutra,

Or has others copy it,

And makes offerings to its scroll,

Scattering flowers, incense, and powdered incense,

Using sumanas and champaka flowers,

Atimuktaka and yuthika flowers,

And burning fragrant oils,

One who makes offerings in this way

Will gain immeasurable merit.

As space is boundless,

So too will that person’s merit be.

How much more so one who upholds this sutra

And also practices generosity and moral discipline,

Patience, and delight in meditation,

Neither becoming angry nor speaking harshly;

Who reveres stupas and shrines

And is humble toward the bhikshus;

Who has abandoned a self-exalting mind

And constantly reflects upon wisdom;

Who does not become angry when questioned,

But explains in accord with what is fitting.

If one can perform these practices,

One’s merit cannot be measured.

If you see a Dharma teacher

Who has accomplished such merit,

You should scatter celestial flowers upon them

And drape their body in celestial robes;

Bow with your head and face at their feet,

And regard them as you would the Buddhas.

You should also think in this way:

“Before long, this person will reach the bodhimanda,

Attain the unconditioned and undefiled,

And benefit devas and humans everywhere.”

Wherever that person dwells,

Practices walking meditation, sits, or lies down,

Even if they speak only a single verse,

A stupa should be built at that place,

Finely and beautifully adorned

With every kind of offering.

When disciples of the Buddha make offerings there,

The Buddha thereby receives and uses them,

And constantly abides in that place,

Walking, sitting, and lying down.