妙法蓮華經

Volume III

5. The Parable of the Medicinal Herbs

1. At that time, the Blessed One addressed Mahakasyapa and the other great disciples: “Excellent! Excellent, Kasyapa! You have skillfully spoken of the true merits of the Tathagata. It is just as you have said. Moreover, the Tathagata possesses immeasurable, boundless, asamkhya merits, which you could not fully describe even if you were to speak for immeasurable hundreds of millions of kalpas.”

Kasyapa, you should know that the Tathagata is the King of all dharmas. Whatever he declares is never false. With the power of wisdom and skillful means, the Buddha expounds all dharmas, and every Dharma taught by the Buddha leads to the stage of all-wisdom (1). The Tathagata knows and sees the destination (2) of all dharmas; he also clearly knows, without obstruction or hindrance, the workings of the minds (3) of all sentient beings. Furthermore, the Buddha has ultimate and complete knowledge of all dharmas and reveals all wisdom to sentient beings.

2. Kasyapa! Suppose that throughout the three-thousand-great-thousand world, upon its mountains, beside its rivers, in its ravines, valleys, fields, and lands, there grow trees, groves, forests, and medicinal herbs, all differing in species, names, and colors. A dense cloud spreads forth and covers the entire three-thousand-great-thousand world (4), simultaneously pouring down rain that moistens every place. The trees, groves, forests, and medicinal herbs—whether those with small roots, small trunks, small branches, and small leaves; those with medium roots, medium trunks, medium branches, and medium leaves; or those with large roots, large trunks, large branches, and large leaves—

All these plants, great and small, absorb the rain differently according to whether they are of superior, middling, or inferior capacity. From a single mass of cloud the rain pours down, and each species, according to its kind, grows, blossoms, and bears fruit. Although they spring from the same earth and are moistened by the same rainfall, all the grasses and trees are nevertheless different.

3. Kasyapa, you should know that the Tathagata is also like this. He appears in the world like a great cloud arising, and with his mighty voice he resounds throughout the whole world among devas, humans, and asuras, just as that great cloud covers the entire three-thousand-great-thousand world. In the midst of the great assembly, the Buddha proclaims these words:

“I am the Tathagata, Worthy of Offerings, Perfectly and Completely Awakened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, the Blessed One. Those who have not yet crossed over, I enable to cross over; those who have not yet awakened, I enable to awaken; those who have not yet attained peace, I enable to attain peace; those who have not yet realized nirvana, I enable to realize nirvana. The Buddha knows the present life and future lives exactly as they truly are. I am the One of All-Wisdom, the All-Seeing One, the Knower of the Path, the Revealer of the Path, and the Teacher of the Path. All of you—devas, humans, and asuras—should come here in order to hear the Dharma.”

Then countless thousands, myriads, and hundreds of millions of sentient beings came to the Tathagata. He examined whether their faculties were keen or dull and whether they were diligent or indolent. In accordance with their capacities and what they were able to bear, he taught them the Dharma in immeasurably many different ways, causing them all to rejoice and obtain abundant wholesome benefit.

Having heard the Dharma, these sentient beings dwell peacefully in the present life and, in future lives, are born in favorable places. Through the path they enjoy happiness, and they also hear the Dharma. Having heard the Dharma, they become free from all obstacles and, within the various teachings, gradually enter the path according to their individual capacities.

It is like the great cloud whose rain falls universally upon all trees, groves, forests, and medicinal herbs. According to their respective species, all are fully moistened and enabled to grow.

The Tathagata teaches the Dharma of one characteristic and one flavor, namely: the characteristic of liberation, the characteristic of detachment, and the characteristic of cessation, ultimately leading to the wisdom of all modes. Sentient beings who hear the Tathagata’s Dharma, whether they receive and uphold it, read and recite it, or practice in accordance with its words, do not themselves know the merits they attain.

Why is this? Because only the Tathagata knows the species, characteristics, substance, and nature of those 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 do they remember? By what dharma do they think? By what dharma do they cultivate? By what dharma do they attain which dharma?

Only the Tathagata sees, exactly as they truly are, the various stages upon which sentient beings abide, clearly and without obstruction. It is like those trees, groves, forests, and medicinal herbs, which do not themselves know whether their own nature is superior, middling, or inferior.

The Tathagata knows that Dharma of one characteristic and one flavor, namely: the characteristic of liberation, the characteristic of detachment, the characteristic of cessation, and the characteristic of ultimate nirvana, eternally quiescent and extinct, finally returning to emptiness. Knowing this, the Buddha observes the inclinations and desires of sentient beings and guides them; therefore, he does not immediately and hastily teach them the wisdom of all modes.

Kasyapa! You are exceedingly rare, for you are able clearly to understand the Tathagata’s teaching of the Dharma according to what is appropriate, and you are able to believe and accept it. Why is this? Because the Dharma taught by the Buddhas, the Blessed Ones, 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:

4. The Dharma King, who breaks all realms of existence,

Appears within the world;

According to the nature of sentient beings,

He teaches the Dharma in various ways.

The Tathagata, greatly honored,

Whose wisdom is exceedingly profound,

Long preserves this essential Dharma

And does not hastily proclaim it.

If the wise should hear it,

They are able to believe and understand;

But those without wisdom, doubting and regretting,

Would thereby lose it forever.

Kasyapa! For this reason,

He teaches according to their capacities,

Using various causes and conditions

To bring them to right view.

Kasyapa! You should know,

It is like a mass of great clouds

Arising within the world

And covering everything everywhere.

The wisdom-cloud, laden with moisture,

Flashes with dazzling lightning;

The sound of thunder resounds afar,

Delighting every living creature.

The sunlight is concealed,

And the surface of the earth grows cool;

The hanging clouds descend so near

That they seem within one’s grasp.

That rain falls everywhere,

Pouring down in all four directions;

Its streams of water are immeasurable,

Filling all the lands.

Upon mountains, beside rivers, and in perilous valleys,

In dense and shaded places there grow

Trees and medicinal herbs,

Plants of every size,

A hundred kinds of grain, sprouts, and seedlings,

All kinds of sugarcane and grapevines.

Moistened by the rainwater,

All flourish luxuriantly.

The dry earth is watered everywhere,

And herbs and trees grow dense and verdant.

From that mass of clouds the rain descends,

Its water having but a single flavor;

Yet the grasses, trees, groves, and forests,

All the different kinds of plants,

Whether superior, middling, or inferior,

According to their great or small nature,

Are all enabled to grow.

Their roots, trunks, branches, and leaves

Produce blossoms and golden-hued fruits;

When a single rainfall reaches them,

All the plants are thoroughly moistened.

According to their substance and characteristics,

Their natures and kinds are divided into great and small;

Though the moistening water remains one,

They all flourish luxuriantly.

5. The Buddha is also like this:

He appears within the world,

Like a mass of great clouds

Covering everything everywhere.

Having appeared within the world,

For the sake of all sentient beings

He distinctly expounds and reveals

The true meaning of all dharmas.

The Great Sage, the Blessed One,

Amid devas and humans,

In all the assembled multitudes,

Proclaims these words:

I am the Tathagata,

The Honored One, Perfect in the Twofold Merit (5),

Who appears within the world

Like a mass of great clouds,

Moistening everywhere

All parched sentient beings,

Causing them all to leave suffering,

Attain peace and joy,

Enjoy the happiness of the world,

And the bliss of nirvana.

All you devas and humans,

Listen well with one mind;

You should all come here

To behold the Unsurpassed One.

I am the Blessed One,

With none who can equal me.

Wishing to bring peace to sentient beings,

I therefore appear within the world

And, for the great assembly, teach

The pure Dharma of ambrosia.

That Dharma has but a single flavor:

Liberation and nirvana alone.

With one wondrous voice,

I proclaim this subtle meaning;

Always for the sake of the Great Vehicle,

I establish causes and conditions.

I regard all beings

As universally equal,

Without a mind of favor or disfavor,

And also without limitation or hindrance,

Always for the sake of all beings

Yet I expound the Dharma equally,

Whether for a single person

Or amid a great assembly.

I constantly expound the Dharma,

Never occupied with anything else.

Whether sitting, standing, coming, or going,

I am never weary or disheartened,

But fully satisfy the whole world,

Like rain universally moistening all.

The noble and lowly, the high and the humble,

Those who keep the precepts or break them,

Those whose deportment is perfect

And those whose deportment is imperfect,

Those of right view or wrong view,

Those of dull faculties or keen faculties—

Upon them all I shower the rain of Dharma

Without the slightest weariness.

All living beings

Who hear my Dharma

Receive it according to their capacities

And abide in their various places and stages.

Some dwell among gods and humans,

Become wheel-turning sage-kings,

Shakra, Brahma, and other kings:

These are the small medicinal herbs.

Some understand the undefiled Dharma,

Or attain nirvana,

Manifest the six supernormal powers,

And attain the three kinds of knowledge;

Dwelling alone in mountain forests,

They constantly practice meditation

And realize the stage of a pratyekabuddha:

These are the medium medicinal herbs.

Some seek the state of the World-Honored One,

Thinking, “I shall attain Buddhahood,”

And cultivate vigor and concentration:

These are the superior medicinal herbs.

Again, there are disciples of the Buddha

Who devote their minds to the Buddha Way,

Constantly practice loving-kindness and compassion,

And know that they themselves will become Buddhas,

Certain and free from doubt:

These are called small trees.

Some abide securely in supernormal powers,

Turn the irreversible Dharma wheel,

And liberate countless myriads of kotis,

Hundreds of thousands of living beings.

Bodhisattvas such as these

Are called great trees.

The Buddha expounds impartially,

Like rainwater of a single flavor;

Yet according to living beings’ faculties and natures,

What they receive is not the same,

Just as those grasses and trees

Are each moistened differently.

6. The Buddha employs this parable

As a skillful means to reveal the teaching.

With various excellent expressions,

He expounds the one Dharma;

Yet compared with the Buddha’s wisdom,

These are like a single drop in the ocean.

I pour down the rain of Dharma,

Filling the entire world.

This wondrous Dharma is of one pure flavor,

Yet each cultivates according to their capacity,

Just as the groves and forests,

The medicinal herbs and trees,

According to whether their species are great or small,

Gradually flourish and grow luxuriant.

The Dharma of all Buddhas

Is always of one pure flavor,

Causing all throughout the worlds

To attain complete fulfillment.

By gradually and diligently cultivating it,

All will attain the fruit of the Way.

The shravakas and pratyekabuddhas,

Dwelling in mountain forests,

Abiding in their final bodies,

Hear the Buddha-Dharma and attain the fruit.

If there are bodhisattvas

Whose wisdom is exceedingly firm,

Who fully comprehend the three realms

And seek the supreme vehicle,

They are called small trees

That are nourished and grow.

Again, there are those who abide in meditation,

Attain great supernormal powers,

Hear that all dharmas are empty,

And give rise to immense joy.

They emit innumerable rays of light

And liberate all kinds of living beings:

They are called great trees

That are nourished and grow.

Thus it is, Kashyapa!

The Dharma expounded by the Buddha

Is like a great cloud

That sends down rain of a single flavor,

Moistening the flowers of humanity

So that all bear fruit.

Kashyapa, you should know

That I use various causes and conditions

And all manner of parables

To reveal the Buddha Way.

These are my skillful means;

All Buddhas do likewise.

Now, for your sake,

I proclaim this most true matter:

All those in the assembly of shravakas

Have not attained final extinction.

The path you cultivate

Is the bodhisattva path;

When you have gradually completed its cultivation and study,

You will all become Buddhas.

6. The Chapter on Bestowal of Predictions

At that time, after the World-Honored One had spoken these verses, he proclaimed to the great assembly: “This disciple of mine, Mahakashyapa, in a future age will serve three million kotis of World-Honored Buddhas, making offerings to them, revering, honoring, and praising them, and extensively proclaiming the immeasurable great Dharma of those Buddhas. In his final body, he will attain Buddhahood and be named Radiant Light Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge 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 will be named Luminous Virtue, and his kalpa will be named Great Adornment. That Buddha’s lifespan will be twelve minor kalpas. His true Dharma will abide in the world for twenty minor kalpas. His land will be beautiful and free from every kind of filth and ugliness, from tiles, gravel, thorns, and unclean excrement. That land will be level, without heights or hollows, pits or mounds. Its ground will be made of lapis lazuli; jeweled trees will stand in straight rows along the roads, and precious flowers will be scattered everywhere, making it entirely pure.

“The bodhisattvas in that land will number immeasurable thousands of kotis, and the assemblies of shravakas will likewise be countless. There will be no deeds of Mara. Although Mara and his subjects will exist, they will all protect and uphold the Buddha-Dharma.”

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

I tell you bhikshus:

With the Buddha-eye,

I see this Kashyapa,

Who, in a future age,

After innumerable kalpas have passed,

Will attain the fruit of Buddhahood.

In ages to come,

He will make offerings to and reverently serve

Fully three million kotis

Of Buddhas, World-Honored Ones.

Seeking the Buddha’s wisdom,

He will purely cultivate the holy life.

Having made offerings to the supreme ones,

The Honored Ones Perfect in Both Wisdom and Merit,

He will completely cultivate

All unsurpassed wisdom.

In his final body,

He will realize and attain Buddhahood.

That land will be utterly pure,

With lapis lazuli as its ground.

Many kinds of jeweled trees

Will stand in straight rows along the roads.

Golden cords will border the pathways,

Delighting all who behold them.

Fragrance will constantly waft through the air,

And beautiful flowers will be scattered about.

All kinds of marvelous treasures

Will adorn that land.

Its ground will be level,

Without mounds or pits.

The assemblies of bodhisattvas

Will be too numerous to describe.

Their minds will be gentle and harmonious,

And they will attain great supernormal powers.

They will receive and uphold

The Mahayana sutras of the Buddhas.

The assemblies of shravakas,

Undefiled ones in their final bodies,

Children of the Dharma King,

Will also be beyond all reckoning;

Even with the divine eye,

Their number could not be known.

That Buddha will have a long life,

His lifespan being twelve minor kalpas.

The semblance Dharma will abide in the world

For twenty minor kalpas as well.

Such will be the deeds

Of the World-Honored Radiant Light.

At that time, Mahamaudgalyayana, Subhuti, Mahakatyayana, and the others all trembled with apprehension. Single-mindedly joining their palms, they gazed reverently upon the Buddha’s countenance without looking away even for a moment, and with one voice spoke these verses:

World-Honored One, mighty and courageous,

You bestow the Buddha’s voice.

Knowing clearly our innermost thoughts,

Grant us the Buddha’s prediction.

It would be as if we were sprinkled with amrita

And, scorched by heat, obtained refreshing coolness.

It is as though someone from a famine-stricken land

Suddenly encountered a royal banquet;

Still harboring doubt and fear,

He would not yet dare to eat at once.

Only after receiving the king’s command

Would he then dare to eat.

We are likewise:

We constantly reflect upon the fault of the Lesser Vehicle,

Not knowing how

We may attain the Buddha’s unsurpassed wisdom.

Although we hear the Buddha’s voice

Saying that we shall become Buddhas,

We still harbor anxiety and fear,

Like one who does not yet dare to eat.

If we receive the Buddha’s prediction,

Only then shall we be delighted and at peace.

World-Honored One, mighty and courageous,

You always wish to bring peace to the world.

We beg you to grant us predictions,

As the hungry need a command to eat.

At that time, the World-Honored One, knowing the thoughts in the minds of his great disciples, told the bhikshus: “This Subhuti, in a future age, will serve three hundred and fifty myriads of kotis of nayutas (6) of Buddhas, making offerings to them, revering, honoring, and praising them. He will constantly cultivate pure practices, perfect the bodhisattva path, and in his final body attain Buddhahood. He will be named Renowned Form Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One.

“That kalpa will be named Possessing Jewels, and that land will be named Jewel-Born. The land will be level, with lapis lazuli as its ground and jeweled trees as its adornment. There will be no mounds, pits, sand, gravel, thorns, or filthy excrement. Precious flowers will cover the ground, making it entirely pure. The people of that land will all dwell upon jeweled terraces and in precious, magnificent towers. His shravaka disciples will be immeasurable and boundless in number, beyond all calculation or analogy. The assemblies of bodhisattvas will number countless thousands of myriads of kotis of nayutas.”

That Buddha’s lifespan will be twelve minor kalpas. His true Dharma will abide in the world for twenty minor kalpas, and his semblance Dharma will likewise abide in the world for twenty minor kalpas. That Buddha will constantly remain in the open sky, expounding the Dharma for us and bringing innumerable bodhisattvas and assemblies of shravakas to liberation.”

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

All you bhikshus!

I now declare to you:

You should all be single-minded

And listen attentively to my words.

My great disciple,

Subhuti,

In the future will become a Buddha

Whose name shall be Name-and-Form.

He shall make offerings to countless

Myriads of kotis of Buddhas,

Practice in accordance with the conduct of the Buddhas,

And gradually perfect the great path.

In his final body he shall obtain

The thirty-two excellent marks,

Exceedingly fine and beautiful,

Like a great jeweled mountain,

Supremely adorned and pure.

Of the sentient beings who behold him,

None will fail to delight in him.

In that land, the Buddha

Shall bring innumerable beings to liberation.

Within that Buddha’s Dharma assembly,

The bodhisattvas shall be numerous;

All shall possess keen faculties

And turn the irreversible Dharma wheel.

That land shall always be

Adorned by bodhisattvas.

The great assemblies of shravakas

Shall be beyond all reckoning.

All shall attain the three kinds of knowledge,

Possess the six spiritual powers,

Abide in the eight liberations,

And have exceedingly great majestic virtue.

When that Buddha expounds the Dharma,

He shall manifest innumerable kinds

Of spiritual powers and transformations,

Beyond all conception.

The devas and human beings,

As numerous as the sands of the Ganges,

Shall all join their palms together

And listen attentively to the Buddha’s teaching.

That Buddha’s lifespan shall be

Twelve minor kalpas.

His true Dharma shall abide in the world

For a full twenty minor kalpas,

And his semblance Dharma shall abide in the world

Likewise for twenty minor kalpas.

At that time, the World-Honored One again addressed the assembly of bhikshus: “I now tell you that in a future age this great Katyayana will make offerings of various articles and reverently serve eight hundred billion Buddhas, honoring and venerating them. After those Buddhas enter nirvana, he will erect stupas and shrines for each of them, one thousand yojanas high and precisely five hundred yojanas in width and breadth. Those stupas and shrines will be made of the seven precious substances: gold, silver, lapis lazuli, giant clamshell, agate, pearl, and rose-gem. He will make offerings to the stupas and shrines of various flowers, jeweled necklaces, paste incense, powdered incense, burning incense, silk canopies, banners, and streamers....

“After that period, he will again make offerings in the same manner to two trillion Buddhas. Having made offerings to those Buddhas and perfected the bodhisattva path, he will become a Buddha named Jambunada-Golden-Light Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One.

“His land will be level, with crystal for its ground and jeweled trees as adornments. Cords of pure gold will be stretched along the roads, and beautiful flowers will be strewn everywhere upon the ground, which will be pure and clean. All who behold it will rejoice. There will be none of the four evil destinies: hell beings, hungry ghosts, animals, or asuras. Devas and humans will be exceedingly numerous, and innumerable myriads of kotis of shravakas and bodhisattvas will adorn that land. That Buddha’s lifespan will be twelve minor kalpas. His true Dharma will abide in the world for twenty minor kalpas, and his semblance Dharma will likewise abide for twenty minor kalpas.”

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

All you bhikshus!

You should listen single-mindedly.

What I now declare

Is true and without variance.

This Katyayana

In the future shall employ

All kinds of fine offerings

To make offerings to the Buddhas.

After those Buddhas enter nirvana,

He shall erect stupas of the seven precious substances,

And also offer flowers and incense

To their relics.

In his final body,

He shall attain the Buddha’s wisdom,

Become one of Perfect and Equal Enlightenment,

And possess an exceedingly pure land.

He shall bring to liberation innumerable

Myriads of kotis of sentient beings,

And from all the other ten directions

Beings shall constantly come to honor and make offerings to him.

The radiance of that Buddha

Shall be surpassed by none.

That Buddha shall be named

Jambu-Golden-Light Buddha.

Bodhisattvas and shravakas,

Having ended all outflows,

Shall be innumerable and countless,

Adorning that land.

At that time, the World-Honored One again addressed the great assembly: “I now tell you that this great Maudgalyayana will make offerings of various articles to eight thousand Buddhas, revering and honoring them. After those Buddhas enter nirvana, he will erect stupas and shrines for each of them, one thousand yojanas high and precisely five hundred yojanas in width and breadth, made of the seven precious substances: gold, silver, and rose-gem combined together. He will offer various flowers, jeweled necklaces, paste incense, powdered incense, burning incense, silk canopies, banners, and streamers to those stupas.

“After that time, he will again make offerings in the same manner to two trillion Buddhas, and will then attain Buddhahood with the name Tamalapatra-Sandalwood-Fragrance Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One.

“That kalpa will be named Joy-Filled, and the land will be named Delighted Mind. That land will be level, with crystal for its ground and jeweled trees as adornments. Pearl flowers will be scattered everywhere; it will be pure and clean, and all who behold it will rejoice. The devas and humans will be exceedingly numerous, and the bodhisattvas and shravakas will be innumerable. That Buddha’s lifespan will be twenty-four minor kalpas, and his semblance Dharma will likewise abide for forty-two minor kalpas.”

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

This disciple of mine,

The great Maudgalyayana,

After relinquishing this human body,

Shall encounter eight thousand

And two trillion

Buddhas, World-Honored Ones.

For the sake of seeking the Buddha path,

He shall reverently make offerings to them.

In the presence of those Buddhas,

He shall constantly cultivate pure conduct,

And throughout innumerable kalpas

Uphold the Dharma of the Buddhas.

After those Buddhas enter nirvana,

He shall build stupas of the seven precious substances,

Great golden stupas, exceedingly high and broad,

And with flowers, incense, and music,

He shall respectfully make offerings

To the stupas and shrines of those Buddhas.

Gradually perfecting

The bodhisattva path and practice,

In the land of Delighted Mind

He shall attain the fruit of Buddhahood.

His name shall be Tamala-

Patra-Sandalwood-Fragrance Buddha.

That Buddha’s lifespan shall be

Twenty-four minor kalpas.

He shall constantly expound the Buddha path

For devas and humans.

His assembly of shravakas shall be innumerable,

Like the sands of the Ganges,

Possessing the three kinds of knowledge and the six spiritual powers;

All shall have great majestic virtue.

The bodhisattvas shall be countless,

Resolute in aspiration and diligent in mind;

With regard to the wisdom of the Buddhas,

None shall ever retreat.

After that Buddha enters nirvana,

His true Dharma shall abide in the world

For a full forty minor kalpas,

And his semblance Dharma shall do likewise.

My disciples,

Fully endowed with majestic virtue,

Number five hundred persons;

I shall bestow predictions upon them all.

In future ages,

They shall all realize Buddhahood.

The causes and conditions formed in past lives

Between myself and all of you

I shall now relate;

Listen carefully and well.

7. The Parable of the Conjured City

The Buddha addressed the bhikshus: “In the past, immeasurable, boundless, inconceivable asamkhyeya kalpas ago, there was a Buddha named Great Universal Wisdom Excellence Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One.

“His land was named Excellent City, and the kalpa was named Great Mark. Bhikshus! It has been an exceedingly long time since that Buddha entered nirvana. Suppose, for example, that someone were to grind all the earth element in a great trichiliocosm into ink, then travel eastward through one thousand lands and deposit a dot of ink as small as a mote of dust. After passing through another thousand lands, he would again deposit a dot, continuing in this manner until all the ink ground from the earth element had been exhausted. What do you think? Could mathematicians determine the limit or number of all those lands?”

“No, World-Honored One! It could not be known!”

– Bhikshus! All the lands through which that person passed, whether marked with a dot of ink or not, were entirely ground into dust. Let each mote of dust represent one kalpa. From the parinirvana of that Buddha until now, the time that has passed is even longer than that number by immeasurable, boundless hundreds of thousands of myriads of kotis of asamkhyeya kalpas. Through the power of the Tathagata’s knowledge and vision, I behold that distant age as though it were the present day.

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

I recall an age in the past,

Immeasurable, boundless kalpas ago,

When there was a Buddha, the Honored One of Twofold Perfection,

Named Great Universal Wisdom Excellence.

Suppose a person, using his strength, were to grind

A three-thousand-great-thousand world,

Reducing all its earth-element

Entirely into ink.

After passing more than a thousand lands,

He would place a dot the size of a mote of dust;

Continuing in this manner, land after land,

Until all that ink was exhausted.

All those lands,

Whether dotted or undotted,

Were then again ground into dust,

Each mote representing one kalpa.

The number of those distant kalpas

Would exceed even the number of motes.

Since that Buddha entered parinirvana,

Immeasurable kalpas such as these have passed.

The Buddha’s unobstructed wisdom

Knows that Buddha’s parinirvana,

And his shravakas and bodhisattvas,

As though he saw their passing now.

Bhikshus, you should know:

The Buddha’s wisdom is pure and wondrous,

Undefiled and unobstructed,

Penetrating immeasurable kalpas.

The Buddha told the bhikshus: “The lifespan of the Buddha Great Universal Wisdom Excellence was five million four hundred thousand kotis of nayutas of kalpas. Formerly, when that Buddha sat at the place of enlightenment, having vanquished Mara and being about to attain unsurpassed, complete and perfect enlightenment, the Buddha-Dharma did not manifest before him. Thus, for one minor kalpa and on through ten minor kalpas, he sat cross-legged, his body and mind unmoving, yet the Buddha-Dharma still did not manifest before him.

“At that time, the gods of the Trayastrimsha Heaven had already spread beneath the bodhi tree for that Buddha a lion throne one yojana (7) high, upon which the Buddha would attain unsurpassed, complete and perfect enlightenment. As soon as the Buddha sat upon that throne, the Brahma Heaven Kings scattered heavenly flowers over an area of forty yojanas. From time to time fragrant winds arose, blowing away the withered flowers, whereupon fresh flowers were scattered.

This continued without interruption for a full ten minor kalpas as an offering to the Buddha; and even until the Buddha entered parinirvana, they continued to scatter these flowers. To make offerings to the Buddha, the gods of the Four Heavenly Kings constantly sounded heavenly drums. The other gods likewise performed heavenly music throughout the full ten minor kalpas, and continued to do so until the Buddha entered parinirvana.

“Bhikshus! After ten minor kalpas had passed, the Buddha-Dharma manifested before the Buddha Great Universal Wisdom Excellence, and he attained unsurpassed, complete and perfect enlightenment.

“Before that Buddha left the household life, he had sixteen sons. The eldest was named Accumulated Wisdom. Each of those sons possessed various precious, rare, and beautiful playthings. When they heard that their father had attained unsurpassed, complete and perfect enlightenment, they all abandoned their precious possessions and went to the Buddha. Their mothers, weeping, accompanied them on their way.”

Their grandfather, a wheel-turning sage-king, together with one hundred great ministers and hundreds of thousands of myriads of kotis of other people, surrounded and followed them to the place of enlightenment. They all approached the Tathagata Great Universal Wisdom Excellence to make offerings to him, revere him, honor him, and praise him. Having arrived, they bowed their heads and faces at the Buddha’s feet. After circumambulating the Buddha, they joined their palms, single-mindedly gazed upon his countenance, and spoke these verses in praise of him:

Blessed One of great majestic virtue,

Wishing to liberate sentient beings,

Only after immeasurable kotis of years

Have you at last attained Buddhahood.

All your vows are now fulfilled;

Excellent indeed—supreme goodness!

The Blessed One is exceedingly rare:

Having once sat, you remained for ten kalpas,

Your body, hands, and feet

Serene and utterly unmoving.

The Buddha’s mind was ever quiescent,

Never once distracted or disturbed,

Ultimately and completely stilled,

Abiding securely in the undefiled Dharma.

Today we behold the Blessed One

Peacefully attaining the Buddha Way;

We have gained wholesome benefit

And rejoice with exceeding joy.

Sentient beings constantly suffer,

Blind and without a guiding teacher;

They know not the path that ends suffering,

Nor do they know to seek liberation.

As time passes, the evil destinies increase,

While the hosts of gods diminish;

From darkness they enter into darkness,

Never hearing the Buddha’s name.

Now the Buddha has attained the unsurpassed,

Peaceful, undefiled Way;

We, together with gods and humans,

Have thereby gained the greatest benefit.

Therefore, we all bow our heads

And take refuge (8) in the Unsurpassed One.

At that time, after the sixteen princes had spoken verses praising the Buddha, they immediately entreated the Blessed One to turn the Dharma wheel. They all said: “May the Blessed One teach the Dharma, bringing peace, compassion, and benefit to gods and humans.” They then spoke these verses:

The Buddha is without equal,

Adorned by a hundred blessings,

And has attained unsurpassed wisdom.

We pray that, for the sake of the world, you teach the Dharma,

Liberating us

And all classes of sentient beings.

We pray that you discern and reveal it,

So that we may attain the Buddha’s wisdom.

If we too attain Buddhahood,

Sentient beings will likewise attain it.

The Blessed One knows the profound thoughts

Conceived within sentient beings’ minds;

He also knows the paths they practice,

And knows the power of their wisdom,

Their desires and inclinations, and their cultivation of merit,

And the karma created in former lives.

The Blessed One already knows all these things;

Therefore, turn the unsurpassed Dharma wheel.

The Buddha told the bhikshus: “When the Buddha Great Universal Wisdom Excellence attained unsurpassed, complete and perfect enlightenment, in each of the ten directions, throughout five million kotis of Buddha lands, the earth shook in six ways. In those lands, even the dark places that the light of the sun and moon could not reach became brilliantly illuminated. The sentient beings dwelling there could all see one another, and together they exclaimed: ‘Why have sentient beings suddenly appeared here?’

“Furthermore, throughout those lands, the palaces of the gods, up to and including the Brahma palaces, shook in six ways. A great radiance shone universally, filling all those lands and surpassing even the brilliance of the gods.”

At that time, in the east, throughout five million kotis of lands, the palaces of the Brahma gods (9) were illuminated with a brilliance twice as great as their customary light. All the Brahma Heaven Kings reflected: “Today our palaces are illuminated as never before. What is the cause and condition for the appearance of this auspicious sign?” The Brahma Heaven Kings then went to one another and deliberated together upon this matter. Among the assembly was a great Brahma Heaven King named Savior of All, who spoke these verses for the Brahma assembly:

Our palaces

Shine as never before.

What is the cause of this?

We should investigate it together.

Has a god of great virtue been born,

Or has a Buddha appeared in the world,

Causing this great radiance

To shine throughout all ten directions?

At that time, throughout five million kotis of lands, all the Brahma Heaven Kings, each together with his palace (10), filled bags with various heavenly flowers and traveled westward to seek the source of that luminous sign. They saw the Tathagata Great Universal Wisdom Excellence seated upon the lion throne at the place of enlightenment beneath the bodhi tree, respectfully surrounded by gods, dragon kings, gandharvas, kimnaras, mahoragas, humans, nonhumans, and others, as he turned the Dharma wheel. The Brahma Heaven Kings immediately bowed their heads and faces at the Buddha’s feet, circumambulated him hundreds of thousands of times, and then scattered heavenly flowers upon him.

The flowers they scattered accumulated like Mount Sumeru and were also offered to the Buddha’s bodhi tree, which stood ten yojanas high. Having made their floral offerings, each presented his palace to the Buddha and said: “We pray that the Buddha, out of compassion and for our benefit, will accept and dwell in these palaces that we offer.”

At that time, before the Buddha, the Brahma Heaven Kings single-mindedly spoke with one voice, praising him in verse:

The Blessed One is exceedingly rare

And difficult to encounter.

Endowed with immeasurable merit,

He is able to rescue and protect all beings.

Great Teacher of gods and humans,

He compassionately abides within the world;

Sentient beings throughout the ten directions

Universally receive his benefit.

We have followed here from

Five hundred myriads of millions of lands away,

Abandoning the joy of profound meditative concentration,

In order to make offerings to the Buddha.

Through the blessings of our former lives,

Our palaces are exceedingly splendid;

We now offer them to the World-Honored One.

We humbly pray that, out of compassion, he will accept them.

Thereupon, after the Brahma Heavenly Kings had spoken verses in praise of the Buddha, they said: “We humbly 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 Heavenly Kings, single-mindedly and with one voice, spoke this verse:

Hero of the World, Honored One Endowed with Twofold Perfection,

We humbly pray that you expound the Dharma.

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

Deliver suffering sentient beings.

At that time, the Tathagata Great Universal Wisdom Excellence silently assented to their request. (11)

Furthermore, O bhikshus! In five hundred myriads of millions of lands to the southeast, the Brahma Heavenly Kings each saw his own palace illumined by a dazzling radiance such as had never existed before. Rejoicing and exulting, they gave rise to a rare sense of wonder and immediately gathered together to discuss this event. At that time, among that assembly was a Brahma Heavenly King named Great Compassion, who spoke this verse for the Brahma hosts:

What are the causes and conditions of this event,

That such a sign should now appear?

All our palaces

Are radiant as never before.

Has a heavenly being of great virtue been born,

Or has a Buddha appeared in the world?

We have never before seen such a sign;

Therefore, let us seek its source with one mind.

Passing beyond thousands of myriads of millions of lands,

Let us follow this radiance and seek its origin.

Most likely a Buddha has appeared in the world

To deliver suffering sentient beings.

Thereupon, the five hundred myriads of millions of Brahma Heavenly Kings, together with their palaces, each carrying a sack filled with various celestial flowers, all went toward the northwest in search of that sign. They saw the Tathagata Great Universal Wisdom Excellence seated upon the lion throne at the place of enlightenment beneath the bodhi tree, reverently surrounded by devas, dragon kings, gandharvas, kimnaras, mahoragas, humans, nonhumans, and others. They also saw the sixteen princes entreating the Buddha to turn the Dharma wheel.

At that time, the Brahma Heavenly Kings bowed their heads and faces at the Buddha’s feet, circumambulated him hundreds of thousands of times, and then scattered celestial flowers over the Buddha. The flowers they scattered accumulated like Mount Sumeru, and they also offered them to the Buddha’s bodhi tree. Having made their flower offerings, they each presented their palace to the Buddha, saying: “May the Buddha compassionately regard us and bring us benefit. We humbly pray that you accept and dwell in these palaces that we offer.”

Then the Brahma Heavenly Kings, before the Buddha, single-mindedly and with one voice, spoke this verse in praise:

Holy Lord, King among devas,

Whose voice is like that of the kalavinka bird,

You have compassion for all sentient beings;

We now reverently bow to you.

The World-Honored One is exceedingly rare,

Appearing but once after a very long time.

For one hundred and eighty kalpas

The time passed in vain without a Buddha.

The three evil paths became filled,

While the hosts of devas diminished.

Now the Buddha has appeared in the world

To become the eye of sentient beings,

The refuge toward which the world turns,

The savior and protector of all.

He is the father of sentient beings,

Compassionately bringing them benefit.

Through the merits and blessings of former lives,

We are now able to encounter the World-Honored One.

When the Brahma Heavenly Kings had finished speaking verses in praise of the Buddha, they all said: “We humbly pray that the World-Honored One, out of compassion for all, will turn the Dharma wheel and thereby liberate sentient beings.”

At that time, the Brahma Heavenly Kings, single-mindedly and with one voice, spoke this verse in praise:

Great Sage, turn the Dharma wheel

And reveal the characteristics of all dharmas.

Deliver suffering sentient beings

And cause them to attain the greatest joy.

When sentient beings hear this Dharma,

They attain the Way or are born in the heavens.

The evil paths diminish,

And those patient in goodness greatly increase.

At that time, the Buddha Great Universal Wisdom Excellence silently assented to their request.

Furthermore, O bhikshus! In five hundred myriads of millions of lands to the south, the great Brahma Kings each saw his own palace illumined by a dazzling radiance such as had never existed before. Rejoicing and exulting, they gave rise to a rare sense of wonder and immediately gathered together to discuss this event. “For what causes and conditions have our palaces been illumined by this brilliant light?” Among that assembly was a great Brahma Heavenly King named Wondrous Dharma, who spoke this verse for the Brahma hosts:

All our palaces

Are illumined by majestic and wondrous light.

This cannot be without a cause;

We must seek the source of this sign.

For more than hundreds of thousands of kalpas,

We have never seen such a sign.

Has a heavenly being of great virtue been born,

Or has a Buddha appeared in the world?

Thereupon, the five hundred myriads of millions of Brahma Heavenly Kings, together with their palaces, each carrying a sack filled with various celestial flowers, all went northward in search of that sign. They saw the Tathagata Great Universal Wisdom Excellence seated upon the lion throne at the place of enlightenment beneath the bodhi tree, reverently surrounded by devas, dragon kings, gandharvas, kimnaras, mahoragas, humans, nonhumans, and others. They also saw the sixteen princes entreating the Buddha to turn the Dharma wheel.

At that time, the Brahma Heavenly Kings bowed their heads and faces before the Buddha, circumambulated him hundreds of thousands of times, and then scattered celestial flowers over him. The flowers they scattered accumulated like Mount Sumeru, and they also offered them to the Buddha’s bodhi tree. Having made their flower offerings, they each presented their palace to the Buddha, saying: “May the Buddha compassionately regard us and bring us benefit. We humbly pray that you accept and dwell in the palaces we offer.” Thereupon, the great Brahma Heavenly Kings, before the Buddha, single-mindedly and with one voice, spoke this verse in praise:

The World-Honored One is exceedingly difficult to behold,

The One who destroys all afflictions.

Only now, after more than one hundred and thirty kalpas,

Do we behold him once again.

Sentient beings, hungry and thirsty,

Are fully satisfied by the rain of Dharma.

We now encounter for the first time

The One of immeasurable wisdom,

Whom we have never seen before,

Like the udumbara flower.

Our palaces

Have become beautiful through this radiance.

World-Honored One of great loving-kindness and compassion,

We humbly pray that you mercifully accept them.

When the Brahma Heavenly Kings had finished speaking verses in praise of the Buddha, they all said: “We humbly pray that the World-Honored One will turn the Dharma wheel, so that throughout all the worlds, devas, maras, Brahmas, shramanas, and brahmins may all attain peace and security and be liberated.” At that time, the Brahma Heavenly Kings, single-mindedly and with one voice, spoke this verse:

We humbly pray that the Honored One among Devas and Humans

Will turn the unsurpassed Dharma wheel,

Sound the great Dharma drum,

And blow the great Dharma conch,

Delivering immeasurable sentient beings.

We all take refuge in you and make this entreaty:

Please proclaim the profound teaching.

At that time, Great Universal Wisdom Excellence silently assented to their request.

From the southwest down to the nadir, the same events also occurred.

Thereupon, in five hundred myriads of millions of lands in the zenith, the great Brahma Heavenly Kings each saw his own palace illumined by a brilliant radiance such as had never existed before. Rejoicing and exulting, they gave rise to a rare sense of wonder and immediately gathered together to discuss this event. “For what causes and conditions have our palaces been illumined by this light?” At that time, among the assembly was a great Brahma Heavenly King named Shikhin, who spoke this verse for the Brahma hosts:

For what causes and conditions

Are our palaces today

Illumined by such unprecedented majestic radiance?

Such an auspicious sign as this

Has never before been heard of or seen.

Has a heavenly being of great virtue been born,

Or has a Buddha appeared in the world?

Thereupon, the five hundred myriads of millions of Brahma Heavenly Kings, together with their palaces, each carrying a sack filled with various celestial flowers, all descended toward the nadir in search of that luminous sign. They saw the Tathagata Great Universal Wisdom seated upon the lion throne at the place of enlightenment beneath the bodhi tree, reverently surrounded by devas, dragon kings, gandharvas, kimnaras, mahoragas, humans, nonhumans, and others. They also saw the sixteen princes entreating the Buddha to turn the Dharma wheel.

At that time, the Brahma Heaven Kings bowed their heads at the Buddha’s feet and circumambulated him hundreds of thousands of times. They then scattered celestial flowers upon the Buddha. The flowers they scattered amassed like Mount Sumeru, and they also offered them to the Buddha’s Bodhi tree. Having made the flower offering, they all presented their palaces to the Buddha and said: “We beseech you to look upon us with compassion and benefit us. May the Buddha deign to accept and dwell in the palaces we offer.”

At that time, the Brahma Heaven Kings, before the Buddha, single-mindedly raised their voices in unison and praised him in verse:

Excellent! We behold the Buddhas,

The World-Honored Sages who save the world,

Who, within the prison of the three realms,

Can deliver all sentient beings.

The Honored One of devas and humans, whose wisdom is universal,

Takes pity upon the multitude of living beings;

He can open the gate of the sweet dew

And broadly liberate them all.

Throughout immeasurable kalpas in the past,

Time passed in vain, for there was no Buddha.

Before the Buddha appeared in the world,

The ten directions were perpetually dark.

The three evil paths grew ever more crowded,

And the asuras also flourished;

The hosts of devas steadily diminished,

And many, upon death, fell into evil paths.

They did not follow the Buddha or hear the Dharma,

But constantly committed unwholesome deeds.

Their physical form, strength, and wisdom—

All these continually declined.

Because of causes and conditions born of sinful karma,

They lost happiness and even the perception of happiness.

They abided in doctrines of wrong views,

Unaware of wholesome rules of conduct;

Not receiving the Buddha’s transforming guidance,

They constantly fell into the evil paths.

The Buddha is the eye of the world,

Who appears only after a very long time.

Out of compassion for all sentient beings,

He manifests within the world.

Transcending all, he attained perfect enlightenment;

We are filled with great joy,

And all the other beings as well

Rejoice and praise this unprecedented event.

Our palaces,

Adorned by the radiance,

We now offer to the World-Honored One;

We beseech you compassionately to accept them.

May the merit of this offering

Extend universally to all;

May we and all sentient beings

Together attain the Buddha Way.

After the five million million Brahma Heaven Kings had praised the Buddha in verse, they all addressed him, saying: “We beseech the World-Honored One to turn the Dharma wheel, bringing peace and security to many places and liberating beings everywhere.” At that time, the Brahma Heaven Kings spoke together in verse:

World-Honored One, turn the Dharma wheel;

Beat the Dharma drum of sweet dew;

Deliver suffering sentient beings

And reveal the path to nirvana.

We beseech you to accept our plea

And, with your great and wondrous voice,

Compassionately expound

The Dharma cultivated through immeasurable kalpas.

At that time, Great Universal Wisdom Excellence Tathagata accepted the entreaties of the Brahma Heaven Kings and the sixteen princes. He immediately turned three times the Dharma wheel of twelve aspects, which no shramana, brahmin, deva, Mara, Brahma, or anyone in any other world could turn, proclaiming: 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.

He also extensively expounded the Dharma of the twelve links of dependent origination: Ignorance conditions formations; formations condition consciousness; consciousness conditions name-and-form; name-and-form conditions the six sense entrances; the six sense entrances condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming; becoming conditions birth; and birth conditions aging, death, sorrow, lamentation, suffering, and distress.

When ignorance ceases, formations cease; when formations cease, consciousness ceases; when consciousness ceases, name-and-form cease; when name-and-form cease, the six sense entrances cease; when the six sense entrances cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; and when birth ceases, aging, death, sorrow, lamentation, suffering, and distress cease.

When the Buddha expounded this Dharma amid the great assembly of devas and humans, six million million nayutas of people, because they no longer appropriated any dharma, attained liberation of mind from all outflows. They all attained profound and wondrous meditative concentrations, the three kinds of knowledge, the six supernormal powers, and the eight liberations.

When he expounded the Dharma for the second, third, and fourth times, thousands of millions of kotis of Ganges sands of nayutas of sentient beings likewise, because they no longer appropriated any dharma, attained liberation of mind from all outflows. From that time onward, the multitude of shravakas became immeasurable and boundless, beyond all calculation.

At that time, the sixteen princes, all still youths, renounced the household life and became shramaneras. Their faculties were keen, and their wisdom was clear and radiant. They had previously made offerings to hundreds of thousands of millions of kotis of Buddhas, purely cultivated the practices of purity, and sought the path of unsurpassed perfect enlightenment.

They all addressed the Buddha, saying: “World-Honored One! These immeasurable thousands of millions of kotis of venerable shravakas have already attained accomplishment. The World-Honored One should also expound for us the Dharma of unsurpassed perfect enlightenment.

After hearing it, we shall all cultivate and study it together. World-Honored One! We aspire to attain the Tathagata’s knowledge and vision.

The aspirations deep within our minds are known and verified by the Buddha himself.”

At that time, eighty million kotis of people in the retinue brought by the wheel-turning sage king saw the sixteen princes renounce the household life and likewise sought to do so themselves. The king immediately granted them permission.

The Buddha then accepted the shramaneras’ entreaty. After twenty thousand kalpas had passed, he expounded among the fourfold assembly a Mahayana sutra entitled “The Lotus Sutra of the Wondrous Dharma,” a Dharma that instructs bodhisattvas and is kept in mind and protected by all Buddhas. When the Buddha had finished expounding this sutra, the sixteen shramaneras, for the sake of unsurpassed perfect enlightenment, all received, recited, and thoroughly mastered it.

While this sutra was being expounded, all sixteen bodhisattva shramaneras faithfully accepted it, and some among the assembly of shravakas also believed and understood it. The remaining thousands of millions of kotis of kinds of sentient beings all gave rise to doubt and confusion. The Buddha expounded this sutra continuously for eight thousand kalpas, never ceasing.

Having finished expounding it, the Buddha immediately 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 his chamber and was abiding in silent meditative concentration, each ascended a Dharma seat and, likewise throughout eighty-four thousand kalpas, extensively expounded and explained the Lotus Sutra of the Wondrous Dharma to the fourfold assembly.

Each of them delivered six million million nayutas of Ganges sands of sentient beings, instructing them and bringing them benefit and joy, causing them to arouse the aspiration for unsurpassed perfect enlightenment.

After eighty-four thousand kalpas had passed, Great Universal Wisdom Excellence Buddha arose from samadhi, proceeded to the Dharma seat, and sat there peacefully. He then proclaimed throughout the great assembly: “These sixteen bodhisattva shramaneras are extremely rare. Their faculties are keen, and their wisdom is clear and radiant. They have previously made offerings to immeasurable thousands of millions of kotis of Buddhas. In the presence of those Buddhas, they constantly cultivated the practices of purity, received and upheld the wisdom of the Buddhas, and instructed sentient beings, enabling them to enter it. You should always draw near to and make offerings to them.

“Why is this? If any shravaka, pratyekabuddha, or bodhisattva can believe in the Dharma of the sutra expounded by these sixteen bodhisattva shramaneras and receive and uphold it without losing it, that person will attain the path of unsurpassed perfect enlightenment and the wisdom of the Tathagata.”

The Buddha told the bhikshus: “These sixteen bodhisattvas have always delighted in expounding this Lotus Sutra of the Wondrous Dharma. The six million million nayutas of Ganges sands of sentient beings transformed and delivered by each bodhisattva have, life after life, been born together with that bodhisattva. They followed the bodhisattvas, heard the Dharma from them, and all came to believe and understand. Through these causes and conditions, they have encountered forty thousand kotis of Buddha World-Honored Ones, and this has continued without interruption to the present day.

“Bhikshus! I tell you that the sixteen shramaneras who were disciples of that Buddha have now all attained the path of unsurpassed perfect enlightenment. At present they are expounding the Dharma in lands throughout the ten directions, with immeasurable hundreds of thousands of millions of kotis of bodhisattvas and shravakas as their retinues.

“Two of those shramaneras became Buddhas in the east: the first is named Akshobhya, in the Land of Abhirati; the second is named Sumeru Peak.

“Two became Buddhas in the southeast: the first is named Lion’s Voice; the second is named Lion’s Appearance.

“Two became Buddhas in the south: the first is named Abiding in Empty Space; the second is named Eternal Cessation.”

Two became Buddhas in the southwest: the first was named Imperial Mark, and the second was named Brahma Mark.

Two became Buddhas in the west: the first was named Amitabha, and the second was named Deliverer from All the Sufferings and Afflictions of the World.

Two became Buddhas in the northwest: the first was named Tamalapatra Sandalwood Fragrance Spiritual Powers, and the second was named Sumeru Mark.

Two became Buddhas in the north: the first was named Cloud Sovereign, and the second was named King Cloud Sovereign.

One became a Buddha in the northeast, with the epithet Destroyer of All the Fears of the World.

The sixteenth was I myself, Shakyamuni Buddha, who attained unsurpassed, complete and perfect enlightenment in the Saha world.

Bhikshus! When we were shramaneras, each of us taught and transformed immeasurable hundreds of thousands of myriads of kotis of living beings, as numerous as the sands of the Ganges, for the sake of unsurpassed, complete and perfect enlightenment. They followed us and heard the Dharma. Among those living beings, some now abide at the stage of shravakas, yet I constantly teach and transform them through the Dharma of unsurpassed, complete and perfect enlightenment. These people should, by means of this Dharma, gradually enter the Buddha Way.

Why is this? Because the wisdom of the Tathagata is difficult to believe and difficult to understand. The immeasurable living beings, as numerous as the sands of the Ganges, who were taught and delivered at that time are none other than you, bhikshus, and the shravaka disciples who will live in future ages after my nirvana. After my nirvana, there will also be disciples who, having not heard this sutra and neither knowing nor understanding the conduct of bodhisattvas, will suppose that through their own merit they have attained extinction and will enter nirvana.

When I become a Buddha in another land, I shall again have a different name. Although such people may conceive the thought that they have attained extinction and entered nirvana, in that other realm they will seek the wisdom of the Buddha and will hear this sutra. Only through the One Buddha Vehicle can they attain extinction; there is no other vehicle, except those teachings that the Tathagatas expound as skillful means.

Bhikshus! If the Tathagata himself knows that the time of his nirvana is approaching, and the assembly is pure, firm in faith and understanding, thoroughly comprehends the Dharma of emptiness, and has deeply entered meditative concentration, he then gathers the bodhisattvas and the assembly of shravakas and expounds this sutra for them. In the world, there are no two vehicles through which extinction may be attained; there is only the One Buddha Vehicle through which extinction is attained.

Bhikshus, you should understand! Through skillful means, the Tathagata penetrates deeply into the dispositions of living beings. He knows that their aspirations delight in lesser teachings and that they are deeply attached to the five desires. For the sake of such people, he teaches nirvana; if they hear it, they immediately believe and accept it.

Suppose there is a perilous road beset by many grave dangers, five hundred yojanas long, passing through a terrifying, desolate place where no people dwell. A great multitude wishes to traverse this road to reach a place of precious treasures. There is a guide, intelligent and wise, who clearly and skillfully knows where the perilous road is passable and where it is blocked, and who leads the multitude wishing to pass beyond those dangers. Midway along the road, the people being led become weary and say to the guide: “We are exhausted and afraid, and can go no farther. The road ahead is still long, and now we wish to turn back.”

The guide, possessing abundant skillful means, thinks: “These people are truly pitiable. How can they be willing to abandon the great treasure and turn back?” Having thought this, through the power of skillful means, at a point more than three hundred yojanas along the perilous road, he conjures a city and tells the multitude: “Do not be afraid, and do not turn back. You may now stop within this great city and do whatever you wish. If you enter this city, you will be entirely safe and at ease. If afterward you are able to proceed directly to the place of treasures, you may do so.”

Then the weary multitude rejoices greatly and praises this as unprecedented: “Today we have escaped this dangerous road and attained great safety and ease.” Thereupon, the multitude goes directly into the conjured city and conceives the thought that they have already been delivered and are entirely safe and at ease.

At that time, the guide, knowing that the people have rested and are no longer weary, immediately makes the conjured city disappear and tells them: “You should now proceed onward. The place of treasures is nearby. That great city just now was conjured by me solely to provide you with rest.”

Bhikshus! The Tathagata is also like this. Now, for your sake, he acts as a great guide. He knows that the evil roads of birth and death and the afflictions are perilous, difficult, long, and far, and that they must be crossed. If living beings were to hear only of the One Buddha Vehicle, they would not wish to see the Buddha or draw near to him, but would think: “The Buddha Way is long and distant; only after enduring hardship and diligently practicing for a long time can it be attained.” The Buddha knows that their minds are timid and inferior. Therefore, through the power of skillful means, he teaches two kinds of nirvana midway along the road to provide them with rest. (13)

If living beings abide in those two stages, the Tathagata then tells them: “Your practice is not yet complete. The stage at which you abide is close to the Buddha’s wisdom. You must observe and consider that the nirvana you have attained is not genuine. It is only through the Tathagata’s power of skillful means that the One Buddha Vehicle is distinguished and described as three. This is like the guide who conjured a great city to allow everyone to rest. Knowing that they had finished resting, he told them: ‘The place of treasures is nearby. This city is not real; it was merely conjured by me.’”

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

Great Universal Wisdom Excellence Buddha

Sat in the place of enlightenment for ten kalpas;

The Buddha Dharma did not manifest before him,

And he could not attain the Buddha Way.

The devas, spirits, and dragon kings,

Together with the assemblies of asuras,

Constantly rained down celestial flowers

As offerings to that Buddha.

The devas beat celestial drums

And played many kinds of music;

Fragrant winds blew away the withered flowers,

And fresh, beautiful flowers rained down again.

After ten minor kalpas had passed,

He finally attained the Buddha Way;

The devas and people of the world

All became joyful at heart.

The Buddha’s sixteen sons,

Together with their own retinues,

Surrounded by thousands of myriads of kotis,

All went to the Buddha’s dwelling.

With their heads and faces they bowed at the Buddha’s feet

And entreated him to turn the Dharma wheel:

“May the Holy Teacher rain down the Dharma

To benefit us and all beings.

The Blessed One is exceedingly difficult to encounter,

Appearing only once after a very long time;

To awaken the multitude of living beings,

He causes all things to quake.”

In the worlds of the eastern direction,

Throughout five hundred myriads of kotis of lands,

The palaces of Brahma shone brightly,

As never before since ancient times.

The Brahma kings, seeing this sign,

Immediately went to the Buddha’s dwelling,

Scattered flowers as offerings,

And presented their palaces to him.

They entreated the Buddha to turn the Dharma wheel

And spoke verses in praise of him.

The Buddha knew that the time had not yet come;

He accepted their entreaty but sat silently.

In the other three cardinal and four intermediate directions,

And above and below, it was likewise:

They rained down flowers, presented their palaces,

And entreated the Buddha to turn the Dharma wheel:

“The Blessed One is exceedingly difficult to encounter;

We pray that, out of his original compassion,

He will open wide the gate of the deathless nectar

And turn the unsurpassed Dharma wheel.”

The Blessed One, possessed of unsurpassed wisdom,

Responding to the entreaty of that multitude,

Expounded many kinds of Dharma for them:

The Four Noble Truths and the twelve links of dependent origination.

From ignorance through old age and death,

All arise because birth is conditioned by becoming;

Such sufferings and faults as these

You should all understand.

After he had proclaimed this Dharma,

Six hundred myriads of kotis of nayutas (14)

Reached the end of all suffering

And all became arhats.

When he taught the Dharma a second time,

Thousands of myriads of beings, as numerous as the sands of the Ganges,

No longer grasped any dharma

And also attained arhatship.

Thereafter, those who attained the Way

Were so numerous as to be immeasurable;

Even if counted for myriads of kotis of kalpas,

Their number could not be exhausted.

At that time, the sixteen princes

Renounced the household life and became shramaneras.

Together they entreated that Buddha

To expound the Mahayana Dharma:

“We and our retinues

Will all attain the Buddha Way.

May we become like the Blessed One,

Whose wisdom-eye is supremely pure.”

The Buddha knew the minds of the youths

And the practices they had cultivated in former lives.

Using immeasurable causes and conditions

And many kinds of similes,

He taught the six paramitas

And the various deeds of spiritual powers;

He distinguished and explained the true Dharma

And the Way practiced by bodhisattvas.

He expounded this Lotus Sutra,

With verses as numerous as the sands of the Ganges.

After that Buddha had expounded the sutra,

He entered a quiet chamber and entered meditative concentration;

For eighty-four thousand kalpas,

He sat single-mindedly in one place.

Those shramaneras,

Knowing that the Buddha had not yet emerged from meditation

For immeasurable assemblies they expounded

The Buddha’s unsurpassed wisdom.

Each sat upon a Dharma seat

And taught this Mahayana sutra.

After the Buddha had become silent,

They proclaimed it and assisted in teaching and transforming beings.

Each of those novices

Delivered living beings numbering

Six million kotis,

As numerous as the sands of the Ganges.

After that Buddha entered nirvana,

Those who had heard the Dharma

Were constantly born together with their teachers

In various Buddha lands.

Those sixteen novices

Fully cultivated the Buddha Way;

Now, manifest throughout the ten directions,

They have all attained Perfect Enlightenment.

Those who heard the Dharma at that time

Are all now in the presence of the Buddhas.

Some remain at the stage of shravakas

And are gradually taught the Buddha Way.

I was the sixteenth among them

And formerly taught all of you.

Therefore, by skillful means,

I guided you toward the Buddha’s wisdom.

Because of those original causes and conditions,

I now teach the Lotus Sutra of the Wondrous Dharma,

Causing you to enter the Buddha Way.

Take heed and do not be afraid.

20. It is like a perilous, dreadful road,

Remote and desolate, with many venomous beasts,

And moreover without grass or water,

A place feared by everyone.

Countless thousands and myriads of people

Wish to traverse this perilous road.

That road is exceedingly long,

Extending five hundred yojanas.

At that time there is a Guide,

Possessed of keen memory and wisdom,

Clear-sighted and resolute,

Who can save them from the dangers of the perilous road.

Everyone becomes weary

And says to the Guide:

“We are now exhausted

And wish to turn back from here.”

The Guide thinks thus:

“These people are truly pitiable.

Why do they wish to turn back

And willingly forfeit the great treasure?”

He then devises a skillful means

And displays his spiritual powers,

Conjuring a great fortified city

With magnificent houses,

Gardens and groves on every side,

Rivers, canals, and bathing pools,

Great gates and lofty towers,

Filled with men and women.

Having conjured that city,

He reassures them: “Do not be afraid.

Enter this city,

And each of you will find whatever you desire.”

After everyone has entered the city,

Their hearts are filled with joy.

They all feel peaceful and secure,

Saying to themselves that they have been delivered.

When the Guide knows they are rested,

He gathers them and tells them:

“You must go onward.

This is only a conjured city.

Seeing that you were weary

And wished to turn back midway,

I employed the power of skillful means

To conjure this city.

You must diligently persevere

And proceed together to the place of treasure.”

21. I, too, am like this,

The Guide of all beings.

I see those who seek the Way

Grow weary and abandon it midway,

Unable to cross the perilous road

Of birth and death, filled with afflictions.

Therefore, through the power of skillful means,

I teach nirvana to provide them rest.

I say that your suffering has ceased

And all that had to be done has been accomplished.

Knowing that they have reached nirvana

And all attained arhatship,

Only then do I gather the great assembly

And teach them the true Dharma.

Through the power of skillful means, the Buddhas

Distinguish and teach the Three Vehicles;

There is only the One Buddha Vehicle,

But to provide rest they teach the other two. (15)

Now I tell you the truth:

You have not yet attained final cessation.

For the Buddha’s wisdom of all things,

You must arouse vigorous diligence.

When you realize wisdom of all things,

The ten powers and all the Dharma of the Buddhas,

And fully possess the thirty-two excellent marks,

Only then will there be true cessation.

The Buddhas are Guides;

To provide rest, they teach nirvana.

Knowing that beings have rested,

They lead them into the Buddha’s wisdom.

THE LOTUS SUTRA OF THE WONDROUS DHARMA

Volume Three

EXPLANATORY NOTES:

1. This is precisely “wisdom of all modes,” the Buddha’s wisdom that clearly and thoroughly comprehends all worldly and supramundane phenomena throughout the three times and ten directions.

2. The place to which one returns means the source.

3. Thoughts of longing, reflection, aspiration, seeking, and so forth.

4.

One solar system is called one small world.

1,000 small worlds constitute one small-thousand world-system.

1,000 small-thousand world-systems constitute one medium-thousand world-system.

1,000 medium-thousand world-systems constitute one great-thousand world-system.

Thus, a great-thousand world-system is multiplied by one thousand three times (1 world-system × 1,000 × 1,000 × 1,000), and is therefore called a three-thousand-great-thousand world-system. It comprises 1,000,000,000 worlds, the number of worlds in the Saha world under the teaching authority of Shakyamuni Buddha.

5. “TWO” refers to the two qualities of merit and wisdom. “COMPLETE” means fully endowed.

6. A fortified city conjured through spiritual powers, used as an analogy for the Buddha’s provisional teaching and transformation of beings.

7. There are three measures of a yojana: 1) 40 Chinese miles, 2) 60 miles, and 3) 80 miles.

8. To entrust one’s body and life and take refuge: this is the meaning of the Sanskrit term “Namo.”

9. Above the human realm, the desire realm contains six heavenly realms:

1.- The Heaven of the Four Heavenly Kings;

2.- The Trayastrimsha Heaven (whose ruler is Shakra, also called Shakra Devanam Indra);

3.- The Yama Heaven;

4.- The Tushita Heaven;

5.- The Heaven of Delight in Transformations;

6.- The Heaven of Freely Enjoying the Transformations of Others. Above the desire realm is the form realm. The form realm has four dhyanas (the first dhyana, second dhyana, third dhyana, and fourth dhyana) and eighteen heavenly realms.

Within the First Dhyana are three realms:

1.- The Heaven of the Assemblies of Brahma;

2.- The Brahma King Heaven. The Brahma Heavenly King is the ruler of the First Dhyana heavens.

3.- The Great Brahma Heavenly King is the ruler of the Fourth Dhyana heavens.

10. Because they possess great blessed merit, they receive the karmic reward of palaces that accompany them and become large or small according to their wishes.

11. According to the Buddha’s ceremonial convention, when someone makes a request and the Buddha remains silent, this signifies consent.

12. The FOUR NOBLE TRUTHS expressed in three cycles make twelve.

1.- This is suffering; this is its origin; this is cessation; this is the path.

2.- Suffering should be understood; its origin should be abandoned; cessation should be realized; the path should be cultivated.

3.- Suffering has been understood; its origin has been abandoned; cessation has been realized; the path has been cultivated.

13.

1.- The nirvana of shravakas.

2.- The nirvana of pratyekabuddhas.

14. One hundred million (1,000,000,000) is called a “cai.”

15. The Shravaka Vehicle and the Pratyekabuddha Vehicle.

The terms immeasurable, boundless, asamkhya, countless, nayuta, sands of the Ganges, inconceivable, inexpressible, unspeakable, and so forth all designate immense numbers exceeding tens of thousands of kotis.