Miao Fa Lian Hua Jing (妙法蓮華經)

昔如來於耆闍崛山中，與大阿羅漢阿若憍陳如、摩訶迦葉無量等眾，演說大乘真經，名無量義。是時天雨寶華布濩充滿，慧光現瑞洞燭幽顯，普佛世界六種震動，一切人天得未曾有，鹹皆歡喜讚歎，以為是經乃諸佛如來秘密之藏，神妙叵測，廣大難名，所以拔滯溺之沈流，拯昏迷之失性，功德弘遠莫可涯涘。泝求其源，肇彼竺乾流於震旦，爰自西晉沙門竺法護者初加翻譯，名曰正法華；暨東晉龜茲三藏法師鳩摩羅什重翻，名曰妙法蓮華；至隋天竺沙門闍那笈多所翻者，亦名妙法。雖三經文理重沓互陳，而惟三藏法師獨得其旨。第歷世既遠不無訛謬，匪資刊正漸致多疑，用是特加讐校，仍命鏤梓以廣其傳。

In the past the Tathagata, on Mount Gridhrakuta, together with great arhats such as Ajnata Kaundinya and Mahakashyapa and an immeasurable great assembly, expounded the true Mahayana sutra called the Sutra of Immeasurable Meanings. At that time precious flowers rained down from the sky and spread over every place, wisdom light revealed auspicious signs and illuminated the hidden and the manifest, the Buddha-worlds everywhere shook in six ways, and all humans and devas gained what they had never had before, and all rejoiced and praised, taking this sutra as the secret treasury of all the Buddhas and Tathagatas, divine and wondrous beyond fathoming, vast and hard to describe, so that it can pull out those sunk in the stagnant flow and rescue those lost in confusion who have forfeited their nature, its merit far-reaching and immeasurable. Tracing its source, it began in Zhuqian (India) and spread to Zhendan (China); it was first translated by the Western Jin monk Zhu Fahu, titled the Zheng Fahua; then re-translated by the Eastern Jin Tripitaka Master Kumarajiva of Kucha, titled the Miaofa Lianhua (Wonderful Dharma Lotus); and the version translated by the Sui-dynasty Indian monk Jnanagupta was also called Miaofa. The three texts overlap and complement one another in meaning, but only the Tripitaka Master alone grasped its essence. Yet as the generations have passed it has inevitably become corrupted, and if it were not corrected, doubts would gradually grow, so it has been specially collated and proofread, and ordered to be carved on blocks to spread it widely.

嗚呼！如來愍諸眾生有種種性、種種欲、種種行、種種憶想分別，歷劫纏繞無有出期，乃為此大事因緣現世，敷暢妙旨，作殊勝方便，俾皆得度脫超登正覺，此誠濟海之津梁而燭幽之慧炬也。善男子、善女人，一切眾生，能秉心至誠持誦佩服頂禮供養，即離一切苦惱，除一切業障，解一切生死之厄。不啻如飢之得食，如渴之得飲，如寒之得火，如熱之得涼，如貧之得寶，如病之得醫，如子之得母，如渡之得舟，其為快適欣慰，有不可言。

Alas! The Tathagata, pitying all sentient beings who have all kinds of natures, desires, practices and thoughts and discriminations, and have been entangled through kalpas with no time of exit, appeared in the world for this one great cause, expounding the wondrous purport and creating excellent skillful means so that all might be liberated and rise beyond to right awakening; truly it is a ferry bridge across the sea and a lamp of wisdom lighting the dark. Good men, good women and all sentient beings, if they can hold this sutra with utmost sincerity, recite it, wear it, bow to it and make offerings to it, will be free of all suffering and distress, remove all karmic obstacles and be released from all the calamities of birth and death. It is no less than a hungry person getting food, a thirsty person getting a drink, a cold person getting a fire, a hot person getting coolness, a poor person getting treasure, a sick person getting a doctor, a child getting its mother, or a person crossing the water getting a boat; the comfort and joy are beyond words.

噫！道非經無以寓，法非經無以傳。緣經以求法，緣法以悟道，方識是經之旨清淨微妙第一希有。遵之者則身臻康泰，諸種善根圓滿具足，如蓮華出水不染淤泥，即得五蘊皆空、六根清淨，遄躋上善以成於正覺者不難矣。苟或沈迷膠固，甘心墮落絕滅善根，則身罹苦趣，輪回於生死之域者，其有紀極哉？雖然善惡兩途由人所趨，為善獲吉，為惡獲兇，幽明果報不爽錙銖。觀於是經者，尚戒之哉！尚勉之哉！

Alas! The Way without a sutra has nowhere to dwell, and the Dharma without a sutra cannot be handed down. Through the sutra one seeks the Dharma, and through the Dharma one awakens to the Way, and then one knows that the purport of this sutra is pure, subtle and wondrous, the foremost and rarest. Those who follow it attain health and peace of body and complete all the roots of goodness, like a lotus emerging from water untouched by mud, and so attain the emptiness of the five aggregates (form, feeling, perception, formations and consciousness, the five elements of body and mind) and purity of the six senses, and swiftly ascend to the highest good and achieve right awakening, which is not difficult. But if one is lost in indulgence and stubbornly attached, willingly falls and cuts off one's roots of goodness, one's body will meet the paths of suffering and wheel through the realm of birth and death; where would be the end? Although the two paths of good and evil are those a person chooses for himself, doing good brings good fortune and doing evil brings misfortune, and the retribution in the seen and unseen worlds does not err by a hair. Those who read this sutra, be warned! Be encouraged!

永樂十八年四月十七日

The seventeenth day of the fourth month of the eighteenth year of Yongle

妙法蓮華經者，統諸佛降靈之本致也。蘊結大夏，出彼千齡。東傳震旦，三百餘載。西晉惠帝永康年中，長安青門燉煌菩薩竺法護者，初翻此經，名正法華。東晉安帝隆安年中，後秦弘始，龜茲沙門鳩摩羅什次翻此經，名妙法蓮華。隋氏仁壽，大興善寺北天竺沙門闍那笈多後所翻者，同名妙法。三經重沓，文旨互陳。時所宗尚，皆弘秦本。自餘支品、別偈，不無其流，具如序曆，故所非述。

The Lotus Sutra of the Wonderful Dharma is the original purport of the descent of all the Buddhas' spirit. It was gathered in Daxia (Bactria) and emerged a thousand years earlier. It was transmitted east to Zhendan more than three hundred years ago. In the Yongkang era of Emperor Hui of the Western Jin, the Bodhisattva Zhu Fahu of Dunhuang at Qingmen in Chang'an first translated this sutra, titled the Zheng Fahua. In the Long'an era of Emperor An of the Eastern Jin, in the Hongshi era of the Later Qin, the Kuchean monk Kumarajiva re-translated it, titled the Miaofa Lianhua. In the Renshou years of the Sui dynasty, the North Indian monk Jnanagupta of Daxingshan Temple later translated it under the same title, Miaofa. The three versions overlap and their texts and meanings complement one another. What was esteemed at the time all promoted the Qin version. The remaining separate chapters and verses were not without circulation, as recorded in the preface histories, so they are not described again here.

夫以靈嶽降靈，非大聖無由開化；適化所及，非昔緣無以導心。所以仙苑告成，機分小大之別；金河顧命，道殊半滿之科。豈非教被乘時，無足核其高會。是知五千退席，為進增慢之儔；五百授記，俱崇密化之跡。所以放光現瑞，開發請之教源；出定揚德，暢佛慧之宏略。朽宅通入大之文軌，化城引昔緣之不墜，繫珠明理性之常在，鑿井顯示悟之多方。詞義宛然，喻陳惟遠。自非大哀曠濟，拔滯溺之沈流；一極悲心，拯昏迷之失性。自漢至唐六百餘載，總歷群籍四千餘軸，受持盛者無出此經。將非機教相扣，並智勝之遺塵；聞而深敬，俱威王之餘勣。輒於經首，序而綜之。庶得早淨六根，仰慈尊之嘉會；速成四德，趣樂土之玄猷。弘贊莫窮，永貽諸後。雲爾。

The spirit mountain's descent of the spirit could not have been opened by anyone less than a great sage; the reach of his teaching could not have guided the mind without causes and conditions of former times. So at the Deer Park, when the work was completed, the opportunities were divided into small and great; at the golden river, when he gave his last charge, the Way and Dharma were divided into half-word and full-word teachings. Is it not that the teaching was applied to the capacity of the moment, so that its high assembly cannot be verified? From this we know that the withdrawal of five thousand people from the seats was to advance those of overweening pride, and the prediction given to five hundred all honored the traces of secret transformation. So the emission of light and the display of auspicious signs open the source of the teaching by inviting questions; emerging from samadhi and proclaiming virtue expand the Buddha's wisdom. The parable of the burning house opens the way into the Mahayana, the parable of the magic city draws people with former causes so that they do not fall, the parable of the jewel tied in the robe shows that the nature of principle always remains, and the parable of digging a well shows that there are many ways to awakening. The words and meaning are clear, and the parables and statements reach far. If not for great compassion that rescues broadly and pulls out those sunk in the stagnant flow, and for utmost mercy that saves those lost in confusion who have forfeited their nature! From the Han to the Tang, over six hundred years, across more than four thousand scrolls of all the books, none was held and upheld in such abundance as this sutra. Is it not that opportunity and teaching match, all being the remaining dust of the Buddha of Great Penetrating Wisdom Victory, and those who hear it and deeply revere it all being the lingering traces of King Voice-of-Awe? So I write a preface at the head of the sutra to sum it up. May the six senses be purified early, honoring the splendid assembly of the merciful Honored One; may the four virtues be swiftly accomplished, advancing toward the profound path of the Happy Land. May the praise and propagation be endless and bequeathed forever to later people. That is all.

後秦龜茲國三藏法師鳩摩羅什奉詔譯

Translated by imperial command by Kumarajiva, Tripitaka Master from the state of Kucha (present-day Kuqa area, Xinjiang) in the Later Qin.

如是我聞：

Thus have I heard from the Buddha:

一時，佛住王舍城耆闍崛山中，與大比丘眾萬二千人俱，皆是阿羅漢，諸漏已盡，無復煩惱，逮得己利，盡諸有結，心得自在。其名曰：阿若憍陳如、摩訶迦葉、優樓頻螺迦葉、伽耶迦葉、那提迦葉、舍利弗、大目揵連、摩訶迦旃延、阿㝹樓馱、劫賓那、憍梵波提、離婆多、畢陵伽婆蹉、薄拘羅、摩訶拘絺羅、難陀、孫陀羅難陀、富樓那彌多羅尼子、須菩提、阿難、羅睺羅，如是眾所知識大阿羅漢等。復有學、無學二千人。摩訶波闍波提比丘尼，與眷屬六千人俱。羅睺羅母耶輸陀羅比丘尼，亦與眷屬俱。菩薩摩訶薩八萬人，皆於阿耨多羅三藐三菩提不退轉；皆得陀羅尼；樂說辯才，轉不退轉法輪；供養無量百千諸佛，於諸佛所殖眾德本，常為諸佛之所稱歎；以慈修身，善入佛慧；通達大智，到於彼岸；名稱普聞無量世界，能度無數百千眾生。其名曰：文殊師利菩薩、觀世音菩薩、得大勢菩薩、常精進菩薩、不休息菩薩、寶掌菩薩、藥王菩薩、勇施菩薩、寶月菩薩、月光菩薩、滿月菩薩、大力菩薩、無量力菩薩、越三界菩薩、跋陀婆羅菩薩、彌勒菩薩、寶積菩薩、導師菩薩，如是等菩薩摩訶薩八萬人俱。

Once the Buddha was staying on Mount Gridhrakuta in Rajagriha, together with a great assembly of twelve thousand great bhiksus (ordained men), all of them arhats (saints who have ended all afflictions and will not be reborn), whose outflows were exhausted and who had no more afflictions, who had attained their own benefit, ended all bonds of existence, and whose minds were free. Their names were: Ajnata Kaundinya, Mahakashyapa, Uruvilva Kashyapa, Gaya Kashyapa, Nadi Kashyapa, Shariputra, Mahamaudgalyayana, Mahakatyayana, Aniruddha, Kapphina, Gavampati, Revata, Pilindavatsa, Bakkula, Mahakausthila, Nanda, Sundarananda, Purna Maitrayaniputra, Subhuti, Ananda and Rahula, such great arhats well known to all. There were also two thousand who were still learning or no longer learning. The bhiksuni Mahaprajapati was there with six thousand in her retinue. The bhiksuni Yashodhara, mother of Rahula, was also there with her retinue. There were eighty thousand bodhisattva-mahasattvas (bodhisattva is short for bodhisattva, one who seeks awakening and also liberates beings), all of whom would not turn back from anuttara-samyak-sambodhi (meaning "unsurpassed, perfect and right awakening," the complete awakening realized by the Buddha); all had attained dharani (total retention, a mantra or Dharma gate that holds the good without losing it); they delighted in speaking with eloquence and turned the Dharma wheel that does not turn back; they had made offerings to immeasurable hundreds of thousands of Buddhas and planted roots of many virtues in the presence of the Buddhas, and were always praised by the Buddhas; they cultivated themselves with compassion, entered well into the Buddha's wisdom, penetrated great wisdom and reached the other shore; their names were heard throughout immeasurable worlds, and they could liberate countless hundreds of thousands of beings. Their names were: Bodhisattva Manjushri, Bodhisattva Avalokiteshvara, Bodhisattva Mahasthamaprapta, Bodhisattva Ever-Diligent, Bodhisattva Unresting, Bodhisattva Jewel Palm, Bodhisattva Medicine King, Bodhisattva Valiant Giver, Bodhisattva Jewel Moon, Bodhisattva Moonlight, Bodhisattva Full Moon, Bodhisattva Great Strength, Bodhisattva Immeasurable Strength, Bodhisattva Surpassing the Three Realms, Bodhisattva Bhadrapala, Bodhisattva Maitreya, Bodhisattva Ratnakara, and Bodhisattva Guide, and such bodhisattva-mahasattvas, eighty thousand in all, were there.

爾時釋提桓因，與其眷屬二萬天子俱。復有名月天子、普香天子、寶光天子、四大天王，與其眷屬萬天子俱。自在天子、大自在天子，與其眷屬三萬天子俱。娑婆世界主梵天王——屍棄大梵、光明大梵等，與其眷屬萬二千天子俱。有八龍王——難陀龍王、跋難陀龍王、娑伽羅龍王、和脩吉龍王、德叉迦龍王、阿那婆達多龍王、摩那斯龍王、優缽羅龍王等，各與若干百千眷屬俱。有四緊那羅王——法緊那羅王、妙法緊那羅王、大法緊那羅王、持法緊那羅王，各與若干百千眷屬俱。有四乾闥婆王——樂乾闥婆王、樂音乾闥婆王、美乾闥婆王、美音乾闥婆王，各與若干百千眷屬俱。有四阿修羅王——婆稚阿修羅王、佉羅騫馱阿修羅王、毘摩質多羅阿修羅王、羅睺阿修羅王，各與若干百千眷屬俱。有四迦樓羅王——大威德迦樓羅王、大身迦樓羅王、大滿迦樓羅王、如意迦樓羅王，各與若干百千眷屬俱。韋提希子阿闍世王，與若干百千眷屬俱。各禮佛足，退坐一面。

At that time Shakra Devanam Indra was there with twenty thousand sons of the gods in his retinue. There were also the sons of the gods named Moon, Universal Fragrance and Jewel Light, and the Four Great Heavenly Kings, with ten thousand sons of the gods in their retinue. The sons of the gods Isvara and Great Isvara were there with thirty thousand sons of the gods in their retinue. The Brahma kings who rule the Saha world, Great Brahma Shikhin, Great Brahma Light and others, were there with twelve thousand sons of the gods in their retinue. There were eight dragon kings: the dragon kings Nanda, Upananda, Sagara, Vasuki, Takshaka, Anavatapta, Manasvin and Utpalaka, and others, each with several hundreds of thousands in their retinues. There were four kinnara kings: the kinnara kings Dharma, Wondrous Dharma, Great Dharma and Dharma-Holder, each with several hundreds of thousands in their retinues. There were four gandharva kings: the gandharva kings Delight, Delightful Sound, Beauty and Beautiful Sound, each with several hundreds of thousands in their retinues. There were four asura kings: the asura kings Bali, Kharaskandha, Vemacitrin and Rahu, each with several hundreds of thousands in their retinues. There were four garuda kings: the garuda kings Great Majestic Virtue, Great Body, Great Fullness and Wish-Fulfilling, each with several hundreds of thousands in their retinues. King Ajatashatru, son of Vaidehi, was there with several hundreds of thousands in his retinue. Each bowed at the Buddha's feet and withdrew to sit to one side.

爾時世尊，四眾圍遶，供養、恭敬、尊重、讚歎。為諸菩薩說大乘經，名無量義，教菩薩法，佛所護念。佛說此經已，結加趺坐，入於無量義處三昧，身心不動。是時天雨曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華而散佛上及諸大眾。普佛世界，六種震動。爾時會中，比丘、比丘尼、優婆塞、優婆夷、天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人，及諸小王、轉輪聖王，是諸大眾，得未曾有，歡喜合掌，一心觀佛。

At that time the World-Honored One, surrounded by the four assemblies, was given offerings, reverence, honor and praise. For the bodhisattvas he expounded the Mahayana sutra called Immeasurable Meanings, which teaches the Dharma of bodhisattvas and is protected and kept in mind by the Buddhas. When the Buddha had spoken this sutra, he sat cross-legged and entered the samadhi (a state of concentrated, undistracted mind) called the Place of Immeasurable Meanings, his body and mind unmoving. Then the heavens rained down mandarava flowers, mahamandarava flowers, manjushaka flowers and mahamanjushaka flowers, scattering them over the Buddha and the whole great assembly. The Buddha-worlds everywhere shook in six ways. At that time, in the assembly, the bhiksus, bhiksunis, upasakas (lay men), upasikas (lay women), devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans, and the minor kings and wheel-turning sage kings, this great assembly gained what they had never had before, and in joy pressed their palms together and gazed at the Buddha with one mind.

爾時佛放眉間白毫相光，照東方萬八千世界，靡不周遍，下至阿鼻地獄，上至阿迦尼吒天。於此世界，盡見彼土六趣眾生，又見彼土現在諸佛，及聞諸佛所說經法。並見彼諸比丘、比丘尼、優婆塞、優婆夷，諸修行得道者。復見諸菩薩摩訶薩，種種因緣、種種信解、種種相貌，行菩薩道。復見諸佛般涅槃者。復見諸佛般涅槃後，以佛舍利起七寶塔。

Then the Buddha emitted a ray of light from the white tuft between his eyebrows, which shone on eighteen thousand worlds in the east, reaching everywhere, down to the Avici hell and up to the Akanishtha heaven. In this world, all the beings of the six destinies in those lands were seen, and also the Buddhas currently in those lands, and the sutras and teachings spoken by those Buddhas were heard. Also seen were the bhiksus, bhiksunis, upasakas and upasikas in those lands who had practiced and attained the Way. Also seen were bodhisattva-mahasattvas practicing the bodhisattva path with various causes and conditions, various faiths and understandings, and various appearances. Also seen were Buddhas entering nirvana (the state in which afflictions cease and one no longer cycles through birth and death). Also seen, after the nirvana of those Buddhas, were stupas of the seven jewels erected for the Buddhas' relics.

爾時彌勒菩薩作是念：「今者世尊現神變相，以何因緣而有此瑞？今佛世尊入於三昧，是不可思議、現希有事。當以問誰？誰能答者？」復作此念：「是文殊師利，法王之子，已曾親近供養過去無量諸佛，必應見此希有之相。我今當問。」

At that time the Bodhisattva Maitreya had this thought: "Now the World-Honored One has displayed a miraculous transformation; for what cause and condition is there this auspicious sign? Now the Buddha, the World-Honored One, has entered samadhi, which is inconceivable and displays a rare event. Whom should I ask? Who can answer?" He thought again: "This Manjushri is a son of the Dharma King and has already served and made offerings to immeasurable Buddhas of the past; he must have seen such a rare sign. I should now ask him."

爾時比丘、比丘尼、優婆塞、優婆夷，及諸天、龍、鬼神等，鹹作此念：「是佛光明神通之相，今當問誰？」

At that time the bhiksus, bhiksunis, upasakas and upasikas, and the devas, nagas, spirits and others all had this thought: "This sign of the Buddha's light and spiritual power, whom should we now ask about it?"

爾時彌勒菩薩欲自決疑，又觀四眾比丘、比丘尼、優婆塞、優婆夷，及諸天，龍、鬼神等眾會之心，而問文殊師利言：「以何因緣而有此瑞神通之相，放大光明，照於東方萬八千土，悉見彼佛國界莊嚴？」於是彌勒菩薩欲重宣此義，以偈問曰：

At that time the Bodhisattva Maitreya, wishing to resolve his own doubt, and also observing the minds of the four assemblies of bhiksus, bhiksunis, upasakas and upasikas, and of the devas, nagas, spirits and others in the gathering, asked Manjushri: "For what cause and condition is there this auspicious, spiritual sign, this emission of great light that shines on the eastern eighteen thousand lands, where the adornments of all those Buddha-lands are fully seen?" Then the Bodhisattva Maitreya, wishing to restate this meaning, asked in verse:

「文殊師利！導師何故，眉間白毫，

"Manjushri! Why does the guide, from the white tuft between his brows,

大光普照。雨曼陀羅、曼殊沙華，

shine a great light everywhere? The heavens rain mandarava and manjushaka flowers,

栴檀香風，悅可眾心？以是因緣，

and sandalwood-scented winds delight the hearts of the assembly. Because of this cause and condition,

地皆嚴淨，而此世界，六種震動。

the ground is all adorned and pure, and this world shakes in six ways.

時四部眾，鹹皆歡喜，身意快然，

At that time the four groups of the assembly all rejoiced, body and mind were glad,

得未曾有。眉間光明，照於東方，

and they gained what they had never had. The light between his brows shines to the east,

萬八千土，皆如金色，從阿鼻獄，

on eighteen thousand lands all golden in color, from the Avici hell

上至有頂。諸世界中，六道眾生，

up to the peak of existence. In all those worlds, the beings of the six paths,

生死所趣，善惡業緣，受報好醜，

their destinations of birth and death, the conditions of good and evil karma, their fine or ugly retributions,

於此悉見。又覩諸佛、聖主師子、

are all seen here. Also seen are the Buddhas, sovereign lions,

演說經典，微妙第一。其聲清淨，

expounding sutras, wondrous and foremost. Their voices are pure,

出柔軟音，教諸菩薩，無數億萬，

uttering gentle sounds, teaching countless billions of bodhisattvas,

梵音深妙，令人樂聞。各於世界，

with Brahma voices deep and wondrous, delighting those who hear. In each of their worlds,

講說正法，種種因緣。以無量喻，

they preach the true Dharma with various causes and conditions. With immeasurable parables

照明佛法，開悟眾生。若人遭苦，

they illuminate the Buddha-Dharma and awaken beings. If a person meets suffering,

厭老病死，為說涅槃，盡諸苦際。

weary of old age, sickness and death, they preach nirvana, ending the limits of all suffering.

若人有福，曾供養佛，志求勝法，

If a person has merit, has made offerings to the Buddhas before, and aspires to a superior Dharma,

為說緣覺。若有佛子、修種種行，

they preach the pratyekabuddha path. If there are children of the Buddha who cultivate all kinds of practices,

求無上慧，為說淨道。文殊師利！

seeking unsurpassed wisdom, they preach the pure path. Manjushri!

我住於此，見聞若斯，及千億事，

As I dwell here, what I see and hear is of this kind, along with thousands of billions of other things,

如是眾多，今當略說。我見彼土，

so many such, which I shall now briefly tell. I see in those lands

恆沙菩薩，種種因緣，而求佛道。

bodhisattvas as many as the sands of the Ganges, with various causes and conditions, seeking the Buddha's path.

或有行施，金銀珊瑚、真珠摩尼、

Some practice giving: gold, silver, coral,

車𤦲馬腦、金剛諸珍，奴婢車乘、

pearls, mani jewels, seashell, agate, diamonds and other treasures, slaves and carriages,

寶飾輦輿，歡喜佈施。迴向佛道，

jeweled palanquins and litters, giving them joyfully. Dedicating them to the Buddha's path,

願得是乘，三界第一，諸佛所歎。

they wish to attain this vehicle, foremost in the three realms and praised by the Buddhas.

或有菩薩，駟馬寶車、欄楯華蓋、

Some bodhisattvas give four-horse jeweled carriages, railings and canopies,

軒飾佈施。復見菩薩，身肉手足，

and ornamental coaches. I also see bodhisattvas giving their flesh, hands and feet,

及妻子施，求無上道。又見菩薩，

and their wives and children, seeking the unsurpassed Way. I also see bodhisattvas

頭目身體，欣樂施與，求佛智慧。

joyfully giving their heads, eyes and bodies, seeking the Buddha's wisdom.

文殊師利！我見諸王，往詣佛所，

Manjushri! I see kings going to the Buddha's place,

問無上道，便捨樂土、宮殿臣妾，

asking about the unsurpassed Way, and then abandoning their happy lands, palaces, ministers and concubines,

剃除鬚髮，而被法服。或見菩薩，

shaving beard and hair and putting on the Dharma robe. Or I see bodhisattvas

而作比丘，獨處閑靜，樂誦經典。

who become bhiksus, dwelling alone in quiet places, delighting in reciting the sutras.

又見菩薩，勇猛精進，入於深山，

I also see bodhisattvas, valiant and diligent, entering deep mountains,

思惟佛道。又見離欲，常處空閑，

reflecting on the Buddha's path. I also see those free of desire, always dwelling in empty, quiet places,

深修禪定，得五神通。又見菩薩，

deeply practicing meditation and attaining the five spiritual powers. I also see bodhisattvas

安禪合掌，以千萬偈、讚諸法王。

sitting in peaceful meditation, palms joined, praising the Dharma Kings with thousands of verses.

復見菩薩，智深志固，能問諸佛，

I also see bodhisattvas, profound in wisdom and firm in will, able to question the Buddhas,

聞悉受持。又見佛子，定慧具足，

receiving and keeping everything they hear. I also see children of the Buddha, complete in concentration and wisdom,

以無量喻，為眾講法。欣樂說法，

with immeasurable parables teaching the Dharma to the assembly. Delighting in preaching,

化諸菩薩，破魔兵眾，而擊法鼓。

transforming bodhisattvas, breaking the hosts of Mara, and beating the Dharma drum.

又見菩薩，寂然宴默，天龍恭敬，

I also see bodhisattvas, silent and still, revered by devas and nagas,

不以為喜。又見菩薩，處林放光，

yet not taking joy in it. I also see bodhisattvas dwelling in forests and emitting light,

濟地獄苦，令入佛道。又見佛子，

rescuing beings from the suffering of hell and leading them into the Buddha's path. I also see children of the Buddha

未甞睡眠，經行林中，懃求佛道。

who have never slept, walking in meditation in the forest, diligently seeking the Buddha's path.

又見具戒，威儀無缺，淨如寶珠，

I also see those complete in precepts, their deportment without flaw, pure as a precious pearl,

以求佛道。又見佛子，住忍辱力，

seeking the Buddha's path. I also see children of the Buddha who abide in the power of patience,

增上慢人，惡罵捶打，皆悉能忍，

and when arrogant people curse and beat them, they can endure it all,

以求佛道。又見菩薩，離諸戲笑，

seeking the Buddha's path. I also see bodhisattvas who have given up playful laughter

及痴眷屬，親近智者，一心除亂，

and foolish companions, who draw near the wise, with one mind clearing away confusion,

攝念山林，億千萬歲，以求佛道。

collecting their thoughts in the mountains and forests for billions of years, seeking the Buddha's path.

或見菩薩，餚饍飲食、百種湯藥，

Or I see bodhisattvas giving delicacies, food and drink, and a hundred kinds of medicinal soups,

施佛及僧。名衣上服，價直千萬，

to the Buddha and the Sangha. Famous robes and fine garments, worth thousands and tens of thousands,

或無價衣，施佛及僧。千萬億種，

or priceless robes, given to the Buddha and the Sangha. Tens of millions of billions of kinds,

栴檀寶舍、眾妙臥具，施佛及僧。

sandalwood jeweled houses and many wondrous bedding, given to the Buddha and the Sangha.

清淨園林，華菓茂盛，流泉浴池，

Pure gardens and groves, with luxuriant flowers and fruit, flowing springs and bathing pools,

施佛及僧。如是等施，種種微妙，

given to the Buddha and the Sangha. Such gifts, of all kinds of subtlety,

歡喜無厭，求無上道。或有菩薩，

given joyfully without weariness, seeking the unsurpassed Way. Some bodhisattvas

說寂滅法，種種教詔，無數眾生。

preach the Dharma of quiescence, teaching and instructing countless beings.

或見菩薩，觀諸法性，無有二相，

Or I see bodhisattvas observing the nature of all dharmas, which has no dual aspect,

猶如虛空。又見佛子，心無所著，

like empty space. I also see children of the Buddha whose minds have no attachment,

以此妙慧、求無上道。文殊師利！

who with this wondrous wisdom seek the unsurpassed Way. Manjushri!

又有菩薩，佛滅度後，供養舍利。

There are also bodhisattvas who, after the Buddha's extinction, make offerings to his relics.

又見佛子，造諸塔廟，無數恆沙，

I also see children of the Buddha building stupas and shrines, in countless numbers like the sands of the Ganges,

嚴飾國界，寶塔高妙，五千由旬，

adorning the land, jeweled stupas lofty and wondrous, five thousand yojanas high,

縱廣正等，二千由旬。一一塔廟，

with length and breadth equal, two thousand yojanas. Each of the stupas and shrines

各千幢幡，珠交露幔，寶鈴和鳴。

has a thousand banners and pennants, curtains of pearls like dew, and jeweled bells ringing in harmony.

諸天龍神、人及非人，香華伎樂，

The heavens, nagas, spirits, humans and non-humans always make offerings of incense, flowers

常以供養。文殊師利！諸佛子等，

and music. Manjushri! The children of the Buddha

為供舍利，嚴飾塔廟，國界自然，

adorn stupas and shrines to make offerings to relics, and the land naturally becomes

殊特妙好，如天樹王，其華開敷。

extraordinarily wondrous and fine, like the king of heavenly trees when its flowers open.

佛放一光，我及眾會，見此國界，

The Buddha emitted a single ray of light, and I and the assembly saw these lands

種種殊妙。諸佛神力、智慧希有，

in all their wondrous diversity. The Buddhas' spiritual power and wisdom are rare;

放一淨光，照無量國。我等見此，

emitting one pure light, they illuminate immeasurable lands. We see this

得未曾有。佛子文殊！願決眾疑。

and gain what we never had. Manjushri, child of the Buddha! I beg you to resolve the assembly's doubts.

四眾欣仰，瞻仁及我。世尊何故，

The four assemblies look up in joy, gazing at you and at me. Why does the World-Honored One

放斯光明？佛子時答，決疑令喜。

emit this light? Child of the Buddha, answer at once and resolve our doubts, bringing joy.

何所饒益，演斯光明？佛坐道場，

What benefit is intended by displaying this light? Is it the wondrous Dharma

所得妙法，為欲說此？為當授記？

the Buddha attained when seated at the place of the Way that he wants to preach? Or is it to give a prediction?

示諸佛土，眾寶嚴淨，及見諸佛，

He shows the Buddha-lands adorned and purified with many jewels, and we see the Buddhas;

此非小緣。文殊當知，四眾龍神，

this is not a small matter. Manjushri, you should know that the four assemblies, nagas and spirits

瞻察仁者，為說何等。」

are watching you, the Benevolent One, to see what you will say."

爾時文殊師利語彌勒菩薩摩訶薩及諸大士：「善男子等！如我惟忖，今佛世尊欲說大法，雨大法雨，吹大法螺，擊大法鼓，演大法義。諸善男子！我於過去諸佛，曾見此瑞，放斯光已，即說大法。是故當知，今佛現光，亦復如是，欲令眾生，鹹得聞知一切世間難信之法，故現斯瑞。

Then Manjushri said to Bodhisattva-Mahasattva Maitreya and the other great beings: "Good men! As I reckon it, the Buddha, the World-Honored One, now wishes to preach the great Dharma, to rain the great Dharma rain, to blow the great Dharma conch, to beat the great Dharma drum, and to expound the meaning of the great Dharma. Good men! In the past, with Buddhas of former times, I saw such an auspicious sign; after they emitted this light, they preached the great Dharma. So you should know that the Buddha now displays light for the same reason: he wants all beings to hear and know the Dharma that is hard to believe in all the world, and so shows this auspicious sign.

「諸善男子！如過去無量無邊不可思議阿僧祇劫，爾時有佛，號日月燈明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，演說正法，初善中善後善，其義深遠，其語巧妙，純一無雜，具足清白梵行之相。為求聲聞者說應四諦法，度生老病死，究竟涅槃；為求辟支佛者說應十二因緣法；為諸菩薩說應六波羅蜜，令得阿耨多羅三藐三菩提，成一切種智。

(Manjushri continued:) "Good men! In the past, immeasurable, boundless, inconceivable asamkhyeya kalpas ago, there was a Buddha named Sun-Moon-Lamp-Brightness Tathagata, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One, who expounded the true Dharma, good in the beginning, good in the middle and good in the end, with profound meaning and skillful words, purely one and unmixed, complete in the pure and white conduct of Brahma. For those seeking to be sravakas, he preached the Dharma of the Four Noble Truths, which liberates from birth, old age, sickness and death and leads to ultimate nirvana; for those seeking to be pratyekabuddhas, he preached the Dharma of the Twelve Links of Dependent Origination; for the bodhisattvas he preached the Six Paramitas (meaning "gone to the other shore," crossing from the shore of birth and death to the shore of liberation), enabling them to attain unsurpassed right and perfect awakening and to accomplish omniscience.

「次復有佛亦名日月燈明，次復有佛亦名日月燈明，如是二萬佛，皆同一字，號日月燈明，又同一姓，姓頗羅墮。彌勒當知，初佛後佛，皆同一字，名日月燈明，十號具足。所可說法，初中後善。其最後佛，未出家時有八王子：一名有意，二名善意，三名無量意，四名寶意，五名增意，六名除疑意，七名嚮意，八名法意。是八王子，威德自在，各領四天下。是諸王子，聞父出家，得阿耨多羅三藐三菩提，悉捨王位亦隨出家，發大乘意，常修梵行，皆為法師，已於千萬佛所、殖諸善本。

(Manjushri continued:) "Next there was another Buddha also named Sun-Moon-Lamp-Brightness, and next another Buddha also named Sun-Moon-Lamp-Brightness; in this way twenty thousand Buddhas all had the same name, Sun-Moon-Lamp-Brightness, and also the same family name, Bharadvaja. Maitreya, you should know that the first Buddha and the last Buddha all had the same name, Sun-Moon-Lamp-Brightness, and were complete in the ten epithets. What they preached was good in the beginning, middle and end. The last Buddha, before he left home, had eight princes: the first named Having Intent, the second Good Intent, the third Immeasurable Intent, the fourth Jewel Intent, the fifth Increasing Intent, the sixth Removing Doubt Intent, the seventh Facing Intent, and the eighth Dharma Intent. These eight princes had majestic virtue and freedom, and each ruled over four continents. When these princes heard that their father had left home and attained unsurpassed right and perfect awakening, they all gave up their royal positions and also left home, aroused the Mahayana mind, constantly cultivated the Brahma conduct, and all became Dharma teachers, having already planted roots of goodness in the presence of tens of millions of Buddhas.

「是時日月燈明佛說大乘經，名無量義，教菩薩法，佛所護念。說是經已，即於大眾中結加趺坐，入於無量義處三昧，身心不動。是時、天雨曼陀羅華，摩訶曼陀羅華，曼殊沙華，摩訶曼殊沙華，而散佛上、及諸大眾。普佛世界，六種震動。爾時會中，比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人，及諸小王、轉輪聖王等，是諸大眾，得未曾有，歡喜合掌，一心觀佛。

(Manjushri continued:) "At that time the Sun-Moon-Lamp-Brightness Buddha preached the Mahayana sutra called Immeasurable Meanings, which teaches the Dharma of bodhisattvas and is protected and kept in mind by the Buddhas. After speaking this sutra, he sat cross-legged in the great assembly and entered the samadhi called the Place of Immeasurable Meanings, his body and mind unmoving. Then the heavens rained mandarava flowers, mahamandarava flowers, manjushaka flowers and mahamanjushaka flowers, scattering them over the Buddha and the whole great assembly. The Buddha-worlds everywhere shook in six ways. At that time, in the assembly, the bhiksus, bhiksunis, upasakas, upasikas, devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans, and the minor kings and wheel-turning sage kings, this great assembly gained what they had never had before, and in joy pressed their palms together and gazed at the Buddha with one mind."

「爾時如來放眉間白毫相光，照東方萬八千佛土，靡不周遍，如今所見是諸佛土。彌勒當知，爾時會中，有二十億菩薩樂欲聽法。是諸菩薩，見此光明、普照佛土，得未曾有，欲知此光所為因緣。時有菩薩，名曰妙光，有八百弟子。是時日月燈明佛從三昧起，因妙光菩薩、說大乘經，名妙法蓮華，教菩薩法，佛所護念，六十小劫不起於座。時會聽者亦坐一處，六十小劫身心不動，聽佛所說，謂如食頃。是時眾中，無有一人若身若心而生懈惓。

(Manjushri continued:) "At that time the Tathagata emitted a ray of light from the white tuft between his brows, which shone on eighteen thousand Buddha-lands in the east, reaching everywhere, and what you now see are those Buddha-lands. Maitreya, you should know that at that time there were two billion bodhisattvas in the assembly who delighted in hearing the Dharma. Seeing this light shine universally over the Buddha-lands, they gained what they had never had and wished to know the cause of this light. At that time there was a bodhisattva named Wondrous Light, who had eight hundred disciples. Then the Sun-Moon-Lamp-Brightness Buddha rose from samadhi and, for the Bodhisattva Wondrous Light, preached the Mahayana sutra called the Lotus of the Wonderful Dharma, which teaches the Dharma of bodhisattvas and is protected and kept in mind by the Buddhas, and for sixty minor kalpas he did not rise from his seat. Those in the assembly who listened also sat in one place for sixty minor kalpas, body and mind unmoving, listening to what the Buddha said, and felt it was no longer than the time of eating one meal. At that time, among the assembly there was not one who, in body or mind, grew weary or lazy.

「日月燈明佛於六十小劫說是經已，即於梵、魔、沙門、婆羅門、及天、人、阿修羅眾中，而宣此言：『如來於今日中夜，當入無餘涅槃。』時有菩薩，名曰德藏，日月燈明佛即授其記。告諸比丘：『是德藏菩薩，次當作佛，號曰淨身多陀阿伽度、阿羅訶、三藐三佛陀。』佛授記已，便於中夜、入無餘涅槃。佛滅度後，妙光菩薩持妙法蓮華經，滿八十小劫為人演說。日月燈明佛八子皆師妙光，妙光教化令其堅固阿耨多羅三藐三菩提。是諸王子、供養無量百千萬億佛已，皆成佛道，其最後成佛者，名曰燃燈。八百弟子中，有一人號曰求名，貪著利養，雖復讀誦眾經，而不通利，多所忘失，故號求名。是人亦以種諸善根因緣故，得值無量百千萬億諸佛，供養、恭敬，尊重、讚歎。彌勒當知，爾時妙光菩薩豈異人乎？我身是也；求名菩薩，汝身是也。今見此瑞，與本無異，是故惟忖：『今日如來當說大乘經，名妙法蓮華，教菩薩法，佛所護念。』」

(Manjushri continued:) "After the Sun-Moon-Lamp-Brightness Buddha had preached this sutra for sixty minor kalpas, he proclaimed in the midst of the assembly of Brahmas, Maras, shramanas, brahmins, and devas, humans and asuras: 'The Tathagata will enter nirvana without remainder tonight at midnight.' At that time there was a bodhisattva named Virtue Treasury, and the Sun-Moon-Lamp-Brightness Buddha gave him a prediction, telling the bhiksus: 'This Bodhisattva Virtue Treasury will become the next Buddha, named Pure Body Tathagata, Arhat, Samyaksambuddha.' When the Buddha had given the prediction, he entered nirvana without remainder at midnight. After the Buddha's extinction, the Bodhisattva Wondrous Light upheld the Lotus Sutra of the Wonderful Dharma and for a full eighty minor kalpas expounded it to people. The eight sons of the Sun-Moon-Lamp-Brightness Buddha all took Wondrous Light as their teacher, and Wondrous Light taught and transformed them so that they became firm in unsurpassed right and perfect awakening. These princes, having made offerings to immeasurable hundreds of thousands of billions of Buddhas, all attained the Buddha path, and the last of them to become a Buddha was named Dipamkara. Among the eight hundred disciples, there was one named Seeker of Fame, who was attached to gain and offerings; although he read and recited many sutras, he did not master them and forgot much, so he was called Seeker of Fame. This person, because of causes and conditions of planting good roots, also met immeasurable hundreds of thousands of billions of Buddhas and made offerings to them, revered, honored and praised them. Maitreya, you should know that the Bodhisattva Wondrous Light at that time, was he someone else? He was my own self; the Bodhisattva Seeker of Fame was your own self. Now seeing this auspicious sign, which is no different from that of old, I reckon: 'Today the Tathagata will preach the Mahayana sutra called the Lotus of the Wonderful Dharma, which teaches the Dharma of bodhisattvas and is protected and kept in mind by the Buddhas.'"

爾時文殊師利於大眾中，欲重宣此義，而說偈言：

At that time Manjushri, in the midst of the great assembly, wishing to restate this meaning, spoke in verse:

「我念過去世，無量無數劫，

"I recall in the past age, immeasurable and countless kalpas ago,

有佛人中尊，號日月燈明。

there was a Buddha, honored among humans, named Sun-Moon-Lamp-Brightness.

世尊演說法，度無量眾生，

The World-Honored One expounded the Dharma, liberating immeasurable beings,

無數億菩薩，令入佛智慧。

countless billions of bodhisattvas, leading them into the Buddha's wisdom.

佛未出家時，所生八王子，

The eight princes born before the Buddha left home

見大聖出家，亦隨修梵行。

saw the great sage leave home and also followed him in cultivating the pure conduct.

時佛說大乘，經名無量義，

At that time the Buddha preached the Mahayana, the sutra called Immeasurable Meanings,

於諸大眾中，而為廣分別。

and among the great assembly extensively explained it in detail.

佛說此經已，即於法座上，

When the Buddha had spoken this sutra, then on the Dharma seat

加趺坐三昧，名無量義處。

he sat cross-legged in samadhi, called the Place of Immeasurable Meanings.

天雨曼陀華，天鼓自然鳴，

The heavens rained mandarava flowers, heavenly drums sounded of themselves,

諸天龍鬼神，供養人中尊。

and the devas, nagas and spirits made offerings to the one honored among humans.

一切諸佛土，即時大震動，

All the Buddha-lands shook greatly at once,

佛放眉間光，現諸希有事。

and the Buddha emitted light from between his brows, displaying rare events.

此光照東方，萬八千佛土，

This light shone to the east on eighteen thousand Buddha-lands,

示一切眾生，生死業報處。

showing all beings the places of birth and death and karmic retribution.

有見諸佛土，以眾寶莊嚴，

Some saw the Buddha-lands adorned with many jewels,

琉璃頗梨色，斯由佛光照。

with the colors of lapis lazuli and crystal, which came from the Buddha's light shining.

及見諸天人、龍神夜叉眾、

They also saw the devas and humans, the nagas, spirits and yakshas,

乾闥緊那羅，各供養其佛。

gandharvas and kinnaras, each making offerings to their Buddha.

又見諸如來，自然成佛道，

They also saw the Tathagatas who naturally attained the Buddha path,

身色如金山，端嚴甚微妙。

their bodies the color of golden mountains, dignified and exceedingly wondrous.

如淨琉璃中，內現真金像，

Like a true golden image appearing within pure lapis lazuli,

世尊在大眾，敷演深法義。

the World-Honored One in the great assembly expounds the profound meaning of the Dharma.

一一諸佛土，聲聞眾無數，

In each of the Buddha-lands there were countless assemblies of sravakas,

因佛光所照，悉見彼大眾。

and because the Buddha's light shone on them, all those great assemblies were seen.

或有諸比丘，在於山林中，

Some bhiksus dwelling in the mountains and forests,

精進持淨戒，猶如護明珠。

diligently keeping the pure precepts, as if guarding a bright pearl.

又見諸菩薩，行施忍辱等，

They also saw bodhisattvas practicing giving, patience and so on,

其數如恆沙，斯由佛光照。

their number like the sands of the Ganges, which came from the Buddha's light shining.

又見諸菩薩，深入諸禪定，

They also saw bodhisattvas deeply entering all meditations,

身心寂不動，以求無上道。

their bodies and minds still and unmoving, seeking the unsurpassed Way.

又見諸菩薩，知法寂滅相，

They also saw bodhisattvas knowing the quiescent nature of the Dharma,

各於其國土，說法求佛道。

each in their own lands preaching the Dharma and seeking the Buddha's path.

爾時四部眾，見日月燈佛，

At that time the four groups of the assembly, seeing the Sun-Moon-Lamp Buddha

現大神通力，其心皆歡喜，

display great spiritual power, were all glad at heart,

各各自相問：『是事何因緣？』

and each asked one another: 'What is the cause and condition of this?'

天人所奉尊，適從三昧起，

The one honored by devas and humans, just risen from samadhi,

讚妙光菩薩：『汝為世間眼，

praised the Bodhisattva Wondrous Light: 'You are the eye of the world,

一切所歸信，能奉持法藏，

the one to whom all turn in faith, able to uphold the Dharma treasury;

如我所說法，唯汝能證知。』

of the Dharma I have preached, only you can realize and know it.'

世尊既讚歎，令妙光歡喜，

When the World-Honored One had praised him and made Wondrous Light glad,

說是法華經，滿六十小劫，

he preached this Lotus Sutra, for a full sixty minor kalpas,

不起於此座。所說上妙法，

without rising from this seat. The supreme wondrous Dharma he preached,

是妙光法師，悉皆能受持。

this Dharma master Wondrous Light was able to receive and uphold it all.

佛說是法華，令眾歡喜已，

When the Buddha had spoken this Lotus and made the assembly glad,

尋即於是日，告於天人眾：

on that very day he told the assembly of devas and humans:

『諸法實相義，已為汝等說，

'The meaning of the true aspect of all dharmas has already been told to you,

我今於中夜，當入於涅槃。

and tonight at midnight I shall enter nirvana.

汝一心精進，當離於放逸，

Be single-minded and diligent, and keep away from heedlessness;

諸佛甚難值，億劫時一遇。』

Buddhas are extremely hard to meet, met once in billions of kalpas.'

世尊諸子等，聞佛入涅槃，

The sons of the World-Honored One, hearing that the Buddha would enter nirvana,

各各懷悲惱，佛滅一何速。

each filled with grief and distress, saying: how swift is the Buddha's passing!

聖主法之王，安慰無量眾：

The sage lord, king of the Dharma, comforted the immeasurable assembly:

『我若滅度時，汝等勿憂怖，

'When I pass away, do not be sorrowful or afraid;

是德藏菩薩，於無漏實相，

this Bodhisattva Virtue Treasury, in the outflow-free true aspect,

心已得通達。其次當作佛，

has already attained penetration in his mind. He will be the next Buddha,

號曰為淨身，亦度無量眾。』

named Pure Body, and will also liberate an immeasurable multitude.'

佛此夜滅度，如薪盡火滅，

That night the Buddha passed away, like firewood consumed and the fire extinguished,

分佈諸舍利，而起無量塔。

and his relics were distributed and immeasurable stupas were erected.

比丘比丘尼，其數如恆沙，

The bhiksus and bhiksunis, numerous as the sands of the Ganges,

倍復加精進，以求無上道。

redoubled their diligence in order to seek the unsurpassed Way.

是妙光法師，奉持佛法藏，

This Dharma master Wondrous Light, upholding the Buddha's Dharma treasury,

八十小劫中，廣宣法華經。

for eighty minor kalpas widely proclaimed the Lotus Sutra.

是諸八王子，妙光所開化，

These eight princes, taught and transformed by Wondrous Light,

堅固無上道，當見無數佛。

were firm in the unsurpassed Way and met countless Buddhas.

供養諸佛已，隨順行大道，

Having made offerings to the Buddhas, they followed and practiced the great Way,

相繼得成佛，轉次而授記。

one after another attained Buddhahood, and in turn gave predictions.

最後天中天，號曰燃燈佛，

The last, the god of gods, was named Dipamkara Buddha,

諸仙之導師，度脫無量眾。

the guide of all the sages, who liberated an immeasurable multitude.

是妙光法師，時有一弟子，

This Dharma master Wondrous Light had a disciple at that time,

心常懷懈怠，貪著於名利，

whose mind was always lazy and who was attached to fame and gain,

求名利無厭，多遊族姓家，

seeking fame and gain without satiety, often visiting the houses of noble families,

棄捨所習誦，廢忘不通利。

abandoning what he had learned and recited, forgetting and not mastering it.

以是因緣故，號之為求名。

For this reason he was called Seeker of Fame.

亦行眾善業，得見無數佛，

He too practiced many good deeds and was able to see countless Buddhas,

供養於諸佛，隨順行大道，

made offerings to the Buddhas, followed and practiced the great Way,

具六波羅蜜，今見釋師子。

completed the six paramitas, and now sees Shakyamuni the lion.

其後當作佛，號名曰彌勒，

Afterward he will become a Buddha, named Maitreya,

廣度諸眾生，其數無有量。

and will widely liberate beings, their number immeasurable.

彼佛滅度後，懈怠者汝是；

After that Buddha's extinction, the lazy one was you;

妙光法師者，今則我身是。

the Dharma master Wondrous Light is now my own self.

我見燈明佛，本光瑞如此，

I saw the Buddha Lamp-Brightness, whose original light and sign were so,

以是知今佛，欲說法華經。

and from this I know that the present Buddha wishes to preach the Lotus Sutra.

今相如本瑞，是諸佛方便，

The present sign is like the former sign; these are the Buddhas' skillful means,

今佛放光明，助發實相義。

and the present Buddha emits light to help reveal the meaning of the true aspect.

諸人今當知，合掌一心待，

All of you should now know, press your palms together and wait with one mind;

佛當雨法雨，充足求道者。

the Buddha will rain the Dharma rain, filling those who seek the Way.

諸求三乘人，若有疑悔者，

Those who seek the Three Vehicles, if any have doubt or regret,

佛當為除斷，令盡無有餘。」

the Buddha will remove and cut it off, leaving nothing remaining."

爾時，世尊從三昧安詳而起，告舍利弗：「諸佛智慧甚深無量，其智慧門難解難入，一切聲聞、辟支佛所不能知。所以者何？佛曾親近百千萬億無數諸佛，盡行諸佛無量道法，勇猛精進名稱普聞，成就甚深未曾有法，隨宜所說意趣難解。舍利弗！吾從成佛已來，種種因緣，種種譬喻，廣演言教無數方便，引導眾生令離諸著。所以者何？如來方便知見波羅蜜皆已具足。舍利弗！如來知見，廣大深遠，無量無礙，力、無所畏、禪定、解脫三昧，深入無際，成就一切未曾有法。舍利弗！如來能種種分別，巧說諸法，言辭柔軟，悅可眾心。舍利弗！取要言之，無量無邊未曾有法，佛悉成就。

At that time the World-Honored One rose calmly from samadhi and said to Shariputra: "The wisdom of the Buddhas is extremely profound and immeasurable; the gate of their wisdom is hard to understand and hard to enter, and cannot be known by any sravaka or pratyekabuddha. Why? The Buddha has drawn near to hundreds of thousands of billions of countless Buddhas and fully practiced the immeasurable Dharmas of all the Buddhas, valiantly and diligently, his name heard everywhere, accomplishing the profound and unprecedented Dharma, and what he says in accordance with the occasion is hard to understand in intent. Shariputra! Since I attained Buddhahood, with various causes and conditions and various parables, I have widely expounded teachings with countless skillful means, leading beings to leave all attachments. Why? The Tathagata has fully perfected the paramita of skillful means and knowledge and vision. Shariputra! The Tathagata's knowledge and vision are vast and profound, immeasurable and unobstructed, with powers, fearlessnesses, meditations, liberations and samadhis, entering deeply without limit, accomplishing all unprecedented Dharmas. Shariputra! The Tathagata can make various distinctions and skillfully expound all dharmas, with soft words that delight the hearts of all. Shariputra! To put it briefly, the Buddha has accomplished immeasurable, boundless, unprecedented Dharmas.

「止，舍利弗！不須復說。所以者何？佛所成就第一希有難解之法。唯佛與佛乃能究盡諸法實相，所謂諸法如是相，如是性，如是體，如是力，如是作，如是因，如是緣，如是果，如是報，如是本末究竟等。」

(The Buddha continued:) "Stop, Shariputra! There is no need to say more. Why? What the Buddha has accomplished is the foremost, rare and hard-to-understand Dharma. Only a Buddha together with a Buddha can fully fathom the true aspect of all dharmas, namely: such is their appearance, such their nature, such their substance, such their power, such their action, such their cause, such their condition, such their effect, such their retribution, and such their ultimate equality from beginning to end."

爾時世尊欲重宣此義，而說偈言：

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

「世雄不可量，諸天及世人，

"The hero of the world is immeasurable; the devas and people of the world,

一切眾生類，無能知佛者。

all kinds of sentient beings, are unable to know the Buddha.

佛力無所畏、解脫諸三昧，

The Buddha's powers, fearlessnesses, liberations and samadhis,

及佛諸餘法，無能測量者。

and the Buddha's other Dharmas, none can fathom.

本從無數佛，具足行諸道，

Originally from countless Buddhas, I fully practiced all the paths,

甚深微妙法，難見難可了。

the profound, subtle and wondrous Dharma, hard to see and hard to understand.

於無量億劫，行此諸道已，

Through immeasurable billions of kalpas, having practiced these paths,

道場得成果，我已悉知見。

I attained the fruit at the place of the Way, and I have fully known and seen it.

如是大果報，種種性相義，

Such great fruits and retributions, and the meanings of the various natures and aspects,

我及十方佛，乃能知是事。

only I and the Buddhas of the ten directions can know this matter.

是法不可示，言辭相寂滅，

This Dharma cannot be shown; words and signs are stilled,

諸餘眾生類，無有能得解，

and among all other kinds of beings, none can understand it,

除諸菩薩眾、信力堅固者。

except the assembly of bodhisattvas whose power of faith is firm.

諸佛弟子眾，曾供養諸佛，

The assembly of the Buddha's disciples, who have made offerings to the Buddhas,

一切漏已盡，住是最後身，

whose outflows are all exhausted and who dwell in this last body,

如是諸人等，其力所不堪。

such persons as these, their strength is not equal to it.

假使滿世間，皆如舍利弗，

Even if the whole world were filled with beings like Shariputra,

盡思共度量，不能測佛智。

all thinking together and measuring, they could not fathom the Buddha's wisdom.

正使滿十方，皆如舍利弗，

Even if the ten directions were filled with beings like Shariputra,

及餘諸弟子，亦滿十方剎，

and with the other disciples, filling the ten-direction lands as well,

盡思共度量，亦復不能知。

all thinking together and measuring, they would still be unable to know it.

辟支佛利智，無漏最後身，

Pratyekabuddhas of sharp wisdom, in their last body without outflows,

亦滿十方界，其數如竹林，

also filling the ten-direction worlds, numerous as a bamboo grove,

斯等共一心，於億無量劫，

if all with one mind, through billions of immeasurable kalpas,

欲思佛實智，莫能知少分。

wished to ponder the Buddha's true wisdom, they could not know even a small part.

新發意菩薩，供養無數佛，

Newly aroused bodhisattvas, who have made offerings to countless Buddhas,

了達諸義趣，又能善說法，

fully understanding the meanings and also skilled at preaching the Dharma,

如稻麻竹葦，充滿十方剎，

like rice, hemp, bamboo and reeds, filling the ten-direction lands,

一心以妙智，於恆河沙劫，

with one mind and wondrous wisdom, for kalpas as many as the sands of the Ganges,

鹹皆共思量，不能知佛智。

if all pondered together, they could not know the Buddha's wisdom.

不退諸菩薩，其數如恆沙，

Bodhisattvas who do not turn back, numerous as the sands of the Ganges,

一心共思求，亦復不能知。

if with one mind they sought it together, they too could not know it.

又告舍利弗：『無漏不思議，

He also told Shariputra: 'The outflow-free, inconceivable,

甚深微妙法，我今已具得，

profound, subtle and wondrous Dharma I have now fully attained,

唯我知是相，十方佛亦然。

and only I know this aspect, and the Buddhas of the ten directions are also so.

舍利弗當知，諸佛語無異，

Shariputra, you should know that the words of the Buddhas do not differ;

於佛所說法，當生大信力，

toward the Dharma spoken by the Buddha, you should give rise to great power of faith.

世尊法久後，要當說真實。』

After the World-Honored One's Dharma has long been taught, he must speak the truth.'

告諸聲聞眾，及求緣覺乘：

He told the assembly of sravakas and those seeking the pratyekabuddha vehicle:

『我令脫苦縛，逮得涅槃者。』

'I have freed you from the bonds of suffering, and you have attained nirvana.'

佛以方便力，示以三乘教，

The Buddha, by the power of skillful means, showed the teaching of the Three Vehicles,

眾生處處著，引之令得出。」

as beings are attached everywhere, leading them so that they could emerge."

爾時大眾中，有諸聲聞漏盡阿羅漢，阿若憍陳如等千二百人，及發聲聞、辟支佛心比丘、比丘尼、優婆塞、優婆夷，各作是念：「今者、世尊何故慇懃稱歎方便而作是言：『佛所得法甚深難解，有所言說意趣難知，一切聲聞、辟支佛所不能及。』佛說一解脫義，我等亦得此法到於涅槃，而今不知是義所趣？」

At that time, in the great assembly, there were sravaka arhats with outflows exhausted, Ajnata Kaundinya and the other twelve hundred, and the bhiksus, bhiksunis, upasakas and upasikas who had aroused the mind of sravakas and pratyekabuddhas, each of whom had this thought: "Why does the World-Honored One now earnestly praise skillful means and say: 'The Dharma attained by the Buddha is extremely profound and hard to understand, what he says is hard to know in intent, and it cannot be reached by any sravaka or pratyekabuddha.' The Buddha has spoken of one meaning of liberation, and we also attained this Dharma and have reached nirvana; yet now we do not know where this meaning is heading?"

爾時舍利弗知四眾心疑，自亦未了，而白佛言：「世尊！何因何緣慇懃稱歎諸佛第一方便、甚深微妙、難解之法？我自昔來，未曾從佛聞如是說；今者四眾鹹皆有疑。唯願世尊敷演斯事。世尊何故慇懃稱歎甚深微妙難解之法？」

At that time Shariputra, knowing the doubts in the minds of the four assemblies and not yet having understood himself, said to the Buddha: "World-Honored One! For what cause and condition do you earnestly praise the foremost skillful means of the Buddhas, the profound, subtle and hard-to-understand Dharma? From the past until now I have never heard the Buddha speak like this; now the four assemblies all have doubts. I only wish that the World-Honored One would expound this matter. Why does the World-Honored One earnestly praise the profound, subtle and hard-to-understand Dharma?"

爾時舍利弗欲重宣此義，而說偈言：

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

「慧日大聖尊，久乃說是法，

"The great sage honored as the sun of wisdom, after a long time speaks this Dharma,

自說得如是，力無畏三昧、

saying that you have attained such things as powers, fearlessnesses, samadhis,

禪定解脫等，不可思議法。

meditations, liberations and other inconceivable Dharmas.

道場所得法，無能發問者；

The Dharma attained at the place of the Way, no one could ask about;

我意難可測，亦無能問者。

my intent is hard to fathom, and no one is able to ask either.

無問而自說，稱歎所行道，

Without being asked you speak of it yourself, praising the path you practiced,

智慧甚微妙，諸佛之所得。

wisdom so subtle and wondrous, attained by the Buddhas.

無漏諸羅漢，及求涅槃者，

The arhats without outflows, and those seeking nirvana,

今皆墮疑網，佛何故說是？

have now all fallen into a net of doubt; why does the Buddha speak this?

其求緣覺者，比丘比丘尼，

Those seeking the pratyekabuddha path, the bhiksus and bhiksunis,

諸天龍鬼神，及乾闥婆等，

the devas, nagas, spirits and gandharvas,

相視懷猶豫，瞻仰兩足尊，

look at one another with hesitation, gazing up at the Honored One of two feet:

是事為云何，願佛為解說。

What is this matter? We wish the Buddha would explain it.

於諸聲聞眾，佛說我第一。

Among the assembly of sravakas, the Buddha said I was the foremost.

我今自於智，疑惑不能了，

Yet now with my own wisdom I cannot dispel my doubts:

為是究竟法？為是所行道？

Is this the ultimate Dharma, or the path to be practiced?

佛口所生子，合掌瞻仰待，

The children born from the Buddha's mouth, with palms joined, look up and wait;

願出微妙音，時為如實說。

we wish you would utter the subtle voice and speak as it truly is.

諸天龍神等，其數如恆沙，

The devas, nagas and others, numerous as the sands of the Ganges,

求佛諸菩薩，大數有八萬，

bodhisattvas seeking Buddhahood, a great number of eighty thousand,

又諸萬億國，轉輪聖王至，

and the wheel-turning sage kings from tens of billions of lands,

合掌以敬心，欲聞具足道。」

with palms joined and respectful hearts, wish to hear the complete Way."

爾時佛告舍利弗：「止，止！不須復說。若說是事，一切世間諸天及人皆當驚疑。」

At that time the Buddha said to Shariputra: "Stop, stop! There is no need to say more. If this matter is spoken, all the devas and humans in the world will be astonished and doubtful."

舍利弗重白佛言：「世尊，唯願說之，唯願說之！所以者何？是會無數百千萬億阿僧祇眾生，曾見諸佛，諸根猛利，智慧明瞭，聞佛所說，則能敬信。」

Shariputra again said to the Buddha: "World-Honored One, I only wish that you would speak it, I only wish that you would speak it! Why? In this assembly there are countless hundreds of thousands of billions of asamkhyeyas of beings who have seen Buddhas before, whose faculties are sharp and keen and whose wisdom is clear, and who, hearing what the Buddha says, will be able to revere and believe it."

爾時舍利弗欲重宣此義，而說偈言：

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

「法王無上尊，唯說願勿慮。

"King of the Dharma, unsurpassed honored one, only speak, and do not worry.

是會無量眾，有能敬信者。」

In this immeasurable assembly, there are those who can revere and believe."

佛復止舍利弗：「若說是事，一切世間天、人、阿修羅皆當驚疑，增上慢比丘將墜於大坑。」

The Buddha again stopped Shariputra: "If this matter is spoken, all the devas, humans and asuras in the world will be astonished and doubtful, and proud bhiksus will fall into a great pit."

爾時世尊重說偈言：

At that time the World-Honored One again spoke in verse:

「止止不須說，我法妙難思。

"Stop, stop, there is no need to speak; my Dharma is wondrous and hard to ponder.

諸增上慢者，聞必不敬信。」

The arrogant, on hearing it, will surely not revere or believe."

爾時舍利弗重白佛言：「世尊！唯願說之，唯願說之！今此會中，如我等比百千萬億，世世已曾從佛受化。如此人等，必能敬信，長夜安隱，多所饒益。」

At that time Shariputra again said to the Buddha: "World-Honored One! I only wish that you would speak it, I only wish that you would speak it! In this assembly, there are hundreds of thousands of billions like me who have been taught and transformed by the Buddha in life after life. Such people will surely revere and believe, will be at peace through the long night, and will receive much benefit."

爾時舍利弗欲重宣此義，而說偈言：

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

「無上兩足尊，願說第一法，

"Unsurpassed honored one of two feet, I wish you would speak the foremost Dharma;

我為佛長子，唯垂分別說。

I am the Buddha's eldest son; I only ask that you explain it in detail.

是會無量眾，能敬信此法，

In this immeasurable assembly, those who can revere and believe this Dharma,

佛已曾世世，教化如是等，

the Buddha has taught and transformed such as these in life after life,

皆一心合掌，欲聽受佛語。

and all with one mind and palms joined wish to hear and receive the Buddha's words.

我等千二百，及餘求佛者，

We twelve hundred, and the others who seek Buddhahood,

願為此眾故，唯垂分別說。

for the sake of this assembly, I only ask that you explain it in detail.

是等聞此法，則生大歡喜。」

These, on hearing this Dharma, will give rise to great joy."

爾時世尊告舍利弗：「汝已慇懃三請，豈得不說。汝今諦聽，善思念之，吾當為汝分別解說。」說此語時，會中有比丘、比丘尼、優婆塞、優婆夷五千人等，即從座起，禮佛而退。所以者何？此輩罪根深重及增上慢，未得謂得、未證謂證，有如此失，是以不住。世尊默然而不制止。

At that time the World-Honored One said to Shariputra: "You have earnestly requested three times; how can I not speak? Now listen carefully, think well on it, and I will explain it in detail for you." As he spoke these words, five thousand bhiksus, bhiksunis, upasakas and upasikas in the assembly rose from their seats, bowed to the Buddha and withdrew. Why? These persons had deep-rooted offenses and were arrogant, thinking they had attained what they had not attained and realized what they had not realized; having such faults, they could not remain. The World-Honored One remained silent and did not stop them.

爾時佛告舍利弗：「我今此眾，無復枝葉，純有貞實。舍利弗！如是增上慢人，退亦佳矣。汝今善聽，當為汝說。」

At that time the Buddha said to Shariputra: "My present assembly no longer has branches and leaves, but only pure, true heartwood. Shariputra! Such arrogant people, it is good that they have withdrawn. Now listen well, and I will speak for you."

舍利弗言：「唯然，世尊！願樂欲聞。」

Shariputra said: "Yes, World-Honored One! I wish to hear it with joy."

佛告舍利弗：「如是妙法，諸佛如來時乃說之，如優曇缽華，時一現耳。舍利弗！汝等當信佛之所說，言不虛妄。舍利弗！諸佛隨宜說法，意趣難解。所以者何？我以無數方便，種種因緣、譬喻言辭，演說諸法。是法非思量分別之所能解，唯有諸佛乃能知之。所以者何？諸佛世尊唯以一大事因緣故出現於世。舍利弗！云何名諸佛世尊唯以一大事因緣故出現於世？諸佛世尊，欲令眾生開佛知見，使得清淨故，出現於世；欲示眾生佛之知見故，出現於世；欲令眾生悟佛知見故，出現於世；欲令眾生入佛知見道故，出現於世。舍利弗！是為諸佛以一大事因緣故出現於世。」

The Buddha told Shariputra: "Such a wondrous Dharma is spoken by Buddhas, Tathagatas only at the right time, like the udumbara flower, which appears only once in a long time. Shariputra! You should believe what the Buddha says; his words are not false. Shariputra! The Buddhas preach the Dharma according to what suits, and their intent is hard to understand. Why? With countless skillful means, various causes and conditions, parables and words, I expound all dharmas. This Dharma cannot be understood by thought and discrimination; only the Buddhas can know it. Why? The Buddhas, the World-Honored Ones, appear in the world only for one great cause and condition. Shariputra! What is meant by saying that the Buddhas, the World-Honored Ones, appear in the world only for one great cause and condition? The Buddhas, the World-Honored Ones, appear in the world because they wish to cause beings to open the Buddha's knowledge and vision so that they may attain purity; they appear in the world because they wish to show beings the Buddha's knowledge and vision; they appear in the world because they wish to cause beings to awaken to the Buddha's knowledge and vision; they appear in the world because they wish to cause beings to enter the path of the Buddha's knowledge and vision. Shariputra! This is how the Buddhas appear in the world for one great cause and condition."

佛告舍利弗：「諸佛如來但教化菩薩，諸有所作，常為一事，唯以佛之知見示悟眾生。舍利弗！如來但以一佛乘故，為眾生說法，無有餘乘，若二、若三。舍利弗！一切十方諸佛，法亦如是。

The Buddha told Shariputra: "The Buddhas and Tathagatas only teach and transform bodhisattvas; whatever they do is always for one purpose, only to show and awaken beings to the Buddha's knowledge and vision. Shariputra! The Tathagata, because of the One Buddha Vehicle alone, preaches the Dharma to beings; there is no other vehicle, whether two or three. Shariputra! The Dharma of all the Buddhas of the ten directions is also like this.

「舍利弗！過去諸佛，以無量無數方便，種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。是諸眾生從諸佛聞法，究竟皆得一切種智。

(The Buddha continued:) "Shariputra! The Buddhas of the past, with immeasurable, countless skillful means, various causes and conditions, parables and words, expounded all dharmas to beings, and all these dharmas were for the sake of the One Buddha Vehicle. These beings, hearing the Dharma from the Buddhas, all finally attained omniscience.

「舍利弗！未來諸佛當出於世，亦以無量無數方便，種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。是諸眾生從佛聞法，究竟皆得一切種智。

(The Buddha continued:) "Shariputra! The Buddhas of the future will appear in the world, and they too, with immeasurable, countless skillful means, various causes and conditions, parables and words, will expound all dharmas to beings, and all these dharmas will be for the sake of the One Buddha Vehicle. These beings, hearing the Dharma from the Buddhas, will all finally attain omniscience.

「舍利弗！現在十方無量百千萬億佛土中，諸佛世尊多所饒益安樂眾生，是諸佛亦以無量無數方便，種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。是諸眾生從佛聞法，究竟皆得一切種智。

(The Buddha continued:) "Shariputra! At present, in immeasurable hundreds of thousands of billions of Buddha-lands in the ten directions, the Buddhas, the World-Honored Ones, greatly benefit and bring peace and joy to beings, and these Buddhas also, with immeasurable, countless skillful means, various causes and conditions, parables and words, expound all dharmas to beings, and all these dharmas are for the sake of the One Buddha Vehicle. These beings, hearing the Dharma from the Buddhas, all finally attain omniscience.

「舍利弗！是諸佛但教化菩薩，欲以佛之知見示眾生故，欲以佛之知見悟眾生故，欲令眾生入佛之知見故。

(The Buddha continued:) "Shariputra! These Buddhas only teach and transform bodhisattvas, wishing to show beings the Buddha's knowledge and vision, wishing to awaken beings to the Buddha's knowledge and vision, wishing to cause beings to enter the Buddha's knowledge and vision.

「舍利弗！我今亦復如是，知諸眾生有種種欲，深心所著，隨其本性，以種種因緣、譬喻言辭，方便力而為說法。舍利弗！如此皆為得一佛乘、一切種智故。

(The Buddha continued:) "Shariputra! I too am now like this: knowing that beings have various desires, to which they are deeply attached, according to their original natures, with various causes and conditions, parables and words, and by the power of skillful means, I preach the Dharma for them. Shariputra! All this is to attain the One Buddha Vehicle and omniscience.

「舍利弗！十方世界中，尚無二乘，何況有三。舍利弗！諸佛出於五濁惡世，所謂劫濁、煩惱濁、眾生濁、見濁、命濁。如是，舍利弗！劫濁亂時，眾生垢重，慳貪嫉妬，成就諸不善根故，諸佛以方便力，於一佛乘分別說三。舍利弗！若我弟子，自謂阿羅漢、辟支佛者，不聞不知諸佛如來但教化菩薩事，此非佛弟子，非阿羅漢，非辟支佛。

(The Buddha continued:) "Shariputra! In the worlds of the ten directions there are not even two vehicles, let alone three. Shariputra! The Buddhas appear in the evil world of the five turbidities, namely the turbidity of the age, the turbidity of afflictions, the turbidity of beings, the turbidity of views and the turbidity of life. So, Shariputra! When the turbid age is in disorder, beings are heavily defiled, stingy, greedy and jealous, and accomplish all unwholesome roots; therefore the Buddhas, by the power of skillful means, divide the One Buddha Vehicle and speak of three. Shariputra! If any of my disciples call themselves arhats or pratyekabuddhas, and have not heard or known that the Buddhas and Tathagatas only teach bodhisattvas, they are not disciples of the Buddha, not arhats, not pratyekabuddhas.

「又，舍利弗！是諸比丘、比丘尼，自謂已得阿羅漢，是最後身，究竟涅槃，便不復志求阿耨多羅三藐三菩提，當知此輩皆是增上慢人。所以者何。若有比丘實得阿羅漢，若不信此法，無有是處。除佛滅度後，現前無佛。所以者何？佛滅度後，如是等經受持讀誦解義者，是人難得。若遇餘佛，於此法中便得決了。舍利弗！汝等當一心信解受持佛語。諸佛如來言無虛妄，無有餘乘，唯一佛乘。」

(The Buddha continued:) "Again, Shariputra! If these bhiksus and bhiksunis call themselves having already attained arhatship, saying this is their last body and they have reached ultimate nirvana, and then no longer aspire to unsurpassed right and perfect awakening, you should know that these are all arrogant people. Why? If a bhiksu has truly attained arhatship and does not believe this Dharma, there is no such possibility. Except after the Buddha's extinction, when no Buddha is present before them. Why? After the Buddha's extinction, those who receive, uphold, read, recite and understand the meaning of such sutras are hard to find. If they meet other Buddhas, then they will gain a decisive understanding of this Dharma. Shariputra! You should believe and understand with one mind and receive and uphold the Buddha's words. The words of the Buddhas and Tathagatas are not false; there is no other vehicle, only the One Buddha Vehicle."

爾時世尊欲重宣此義，而說偈言：

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

「比丘比丘尼，有懷增上慢，

"Bhiksus and bhiksunis, who harbor arrogance,

優婆塞我慢，優婆夷不信，

upasakas with self-conceit, upasikas without faith,

如是四眾等，其數有五千，

such four assemblies, numbering five thousand,

不自見其過，於戒有缺漏，

do not see their own faults, are deficient and flawed in the precepts,

護惜其瑕疵。是小智已出，

and guard and cherish their defects. These of petty wisdom have gone out,

眾中之糟糠，佛威德故去，

the chaff of the assembly, departing through the Buddha's majestic virtue;

斯人尠福德，不堪受是法。

these people have little merit and cannot receive this Dharma.

此眾無枝葉，唯有諸貞實。

This assembly has no branches and leaves, only pure, true heartwood.

舍利弗善聽！諸佛所得法，

Shariputra, listen well! The Dharma attained by the Buddhas,

無量方便力，而為眾生說。

through immeasurable power of skillful means, is preached for beings.

眾生心所念，種種所行道，

What beings have in mind, the various paths they practice,

若干諸欲性，先世善惡業。

their many natures of desire, and their good and evil karma of former lives,

佛悉知是已，以諸緣譬喻、

the Buddha knows all this, and by means of causes and parables,

言辭方便力，令一切歡喜。

words and the power of skillful means, makes everyone glad.

或說修多羅、伽陀及本事、

Sometimes he preaches sutras, verses, and accounts of former events,

本生未曾有，亦說於因緣、

accounts of former births, and unprecedented events, and also causes and conditions,

譬喻並祇夜、優波提舍經。

parables, geya and upadesha sutras.

鈍根樂小法，貪著於生死，

Those of dull faculties delight in lesser teachings, clinging greedily to birth and death,

於諸無量佛，不行深妙道，

And among countless Buddhas they do not walk the deep and wondrous Way,

眾苦所惱亂，為是說涅槃。

Vexed and disturbed by many sufferings; for them I teach nirvana.

我設是方便，令得入佛慧，

I set up this skillful means to let them enter the Buddha's wisdom,

未曾說汝等，當得成佛道。

But I never told you that you would attain the Buddha Way.

所以未曾說，說時未至故，

The reason I never said so was that the time to say it had not come,

今正是其時，決定說大乘。

But now is the very time, and I decisively teach the Great Vehicle.

我此九部法，隨順眾生說，

These nine divisions of my teaching I speak in accord with beings,

入大乘為本，以故說是經。

With entry into the Great Vehicle as the root; therefore I speak this sutra.

有佛子心淨，柔軟亦利根，

There are Buddha-children whose minds are pure, gentle, and sharp in faculty,

無量諸佛所，而行深妙道。

Who among countless Buddhas have walked the deep and wondrous Way.

為此諸佛子，說是大乘經，

For these Buddha-children I teach this Great Vehicle sutra,

我記如是人，來世成佛道，

And I predict that such people will attain the Buddha Way in a future age,

以深心念佛，修持淨戒故。

Because with a deep mind they recollect the Buddha and uphold the pure precepts.

此等聞得佛，大喜充遍身，

When these hear that they will become Buddhas, great joy fills their whole bodies;

佛知彼心行，故為說大乘。

The Buddha knows their minds and conduct, and so teaches them the Great Vehicle.

聲聞若菩薩，聞我所說法，

Whether Hearers or Bodhisattvas, those who hear the Dharma I speak,

乃至於一偈，皆成佛無疑。

Even if only a single verse, will without doubt all become Buddhas.

十方佛土中，唯有一乘法，

In the Buddha lands of the ten directions there is only the One Vehicle Dharma,

無二亦無三。除佛方便說。

Not two and not three, except where the Buddha speaks by skillful means.

但以假名字，引導於眾生，

It is only through provisional names that beings are guided,

說佛智慧故，諸佛出於世。

To proclaim the Buddha's wisdom, for which the Buddhas appear in the world.

唯此一事實，餘二則非真，

Only this one matter is real; the other two are not true,

終不以小乘，濟度於眾生。

And in the end I never use the Small Vehicle to deliver beings.

佛自住大乘，如其所得法，

The Buddha himself abides in the Great Vehicle, in the Dharma he has attained,

定慧力莊嚴，以此度眾生。

Adorned with the power of concentration and wisdom; by this he delivers beings.

自證無上道，大乘平等法，

Having himself realized the unsurpassed Way, the equal Dharma of the Great Vehicle,

若以小乘化，乃至於一人，

If I were to teach with the Small Vehicle even a single person,

我則墮慳貪，此事為不可。

I would fall into stinginess and greed, and this cannot be.

若人信歸佛，如來不欺誑，

If someone has faith and takes refuge in the Buddha, the Tathagata does not deceive,

亦無貪嫉意，斷諸法中惡。

And has no thought of greed or envy, having cut off evil in all dharmas.

故佛於十方，而獨無所畏。

Therefore the Buddha alone, in the ten directions, is without fear.

我以相嚴身，光明照世間，

I adorn my body with the marks, and my light illumines the world,

無量眾所尊，為說實相印。

Honored by countless multitudes, and I teach for them the seal of true reality.

舍利弗當知，我本立誓願，

Shariputra, you should know that originally I made a vow,

欲令一切眾，如我等無異。

Wishing to make all beings just like me, without any difference.

如我昔所願，今者已滿足，

As my wish was in the past, so now it has been fulfilled,

化一切眾生，皆令入佛道。

Transforming all beings and causing them all to enter the Buddha Way.

若我遇眾生，盡教以佛道，

If I met beings and taught them all the Buddha Way,

無智者錯亂，迷惑不受教。

The unwise would be confused and in disorder, deluded and not receiving instruction.

我知此眾生，未曾修善本，

I know these beings have never cultivated the roots of goodness,

堅著於五欲，痴愛故生惱。

Are firmly attached to the five desires, and from foolish love give rise to vexation.

以諸欲因緣，墜墮三惡道，

Because of their desires and conditions they fall into the three evil paths,

輪迴六趣中，備受諸苦毒，

Wheeling in the six realms, enduring all kinds of bitter poison,

受胎之微形，世世常增長。

Receiving a small body in the womb, ever growing life after life.

薄德少福人，眾苦所逼迫，

People of thin virtue and little merit are pressed by many sufferings,

入邪見稠林，若有若無等。

And enter the dense forest of wrong views, of being and non-being and the like.

依止此諸見，具足六十二，

Relying on these views, the full number of sixty-two,

深著虛妄法，堅受不可捨，

They are deeply attached to false dharmas, grasping them firmly and unable to let go,

我慢自矜高，諂曲心不實，

Proud and self-exalted, flattering and crooked, their minds not sincere,

於千萬億劫，不聞佛名字，

For tens of millions of billions of kalpas they do not hear the Buddha's name,

亦不聞正法，如是人難度。

Nor hear the true Dharma; such people are hard to deliver.

是故舍利弗！我為設方便，

Therefore, Shariputra, I set up skillful means for them,

說諸盡苦道，示之以涅槃。

Teaching the path that ends suffering, and showing them nirvana.

我雖說涅槃，是亦非真滅，

Though I speak of nirvana, this is not true extinction,

諸法從本來，常自寂滅相。

For all dharmas from the beginning are always of the nature of quiescence.

佛子行道已，來世得作佛，

When Buddha-children have practiced the Way, in a future life they will become Buddhas;

我有方便力，開示三乘法。

I have the power of skillful means, and reveal the teaching of the Three Vehicles.

一切諸世尊，皆說一乘道，

All the World-Honored Ones teach the Way of the One Vehicle;

今此諸大眾，皆應除疑惑，

Now this great assembly should all put away doubt and confusion,

諸佛語無異，唯一無二乘。

For the words of the Buddhas are the same: there is only one, not two vehicles.

過去無數劫，無量滅度佛，

In countless past kalpas, countless Buddhas who entered extinction,

百千萬億種，其數不可量。

Hundreds of thousands of billions of kinds, their number cannot be measured.

如是諸世尊，種種緣譬喻，

These World-Honored Ones, with all kinds of causes, conditions, and parables,

無數方便力，演說諸法相。

And countless powers of skillful means, expounded the characteristics of all dharmas.

是諸世尊等，皆說一乘法，

These World-Honored Ones all taught the One Vehicle Dharma,

化無量眾生，令入於佛道。

Transforming countless beings and causing them to enter the Buddha Way.

又諸大聖主，知一切世間，

Moreover, the great holy lords, knowing all the world,

天人群生類，深心之所欲，

The deep desires in the hearts of gods, humans, and all kinds of beings,

更以異方便，助顯第一義。

Used other skillful means to help reveal the ultimate truth.

若有眾生類，值諸過去佛，

If there are beings who met the Buddhas of the past,

若聞法佈施，或持戒忍辱、

Who heard the Dharma, gave alms, or kept precepts and practiced patience,

精進禪智等，種種修福慧。

Diligence, meditation, wisdom and so on, cultivating merit and wisdom in many ways,

如是諸人等，皆已成佛道。

Such people have all attained the Buddha Way.

諸佛滅度已，若人善軟心，

After the Buddhas have entered extinction, if someone has a good and gentle mind,

如是諸眾生，皆已成佛道。

Such beings have all attained the Buddha Way.

諸佛滅度已，供養舍利者，

After the Buddhas have entered extinction, those who make offerings to the relics,

起萬億種塔，金銀及頗梨、

Raise tens of billions of stupas, of gold, silver, and crystal,

車𤦲與馬腦、玫瑰琉璃珠，

Seashell, agate, rose-gem, and lapis lazuli pearls,

清淨廣嚴飾，莊校於諸塔。

Pure and broadly adorned, decorating the stupas.

或有起石廟，栴檀及瀋水，

Or some raise stone shrines of sandalwood and aloeswood,

木櫁並餘材，塼瓦泥土等。

Of wood and other materials, with bricks, tiles, clay, and earth.

若於曠野中，積土成佛廟，

If in an open wilderness they heap up earth to make a Buddha shrine,

乃至童子戲，聚沙為佛塔，

Or even children at play gather sand to make Buddha stupas,

如是諸人等，皆已成佛道。

Such people have all attained the Buddha Way.

若人為佛故，建立諸形像，

If people, for the sake of the Buddha, set up all kinds of images,

刻雕成眾相，皆已成佛道。

Carved and sculpted into many forms, they have all attained the Buddha Way.

或以七寶成，鍮石赤白銅、

Or made of the seven jewels, of brass, red and white copper,

白鑞及鉛錫，鐵木及與泥，

White tin, lead and tin, iron, wood, and clay,

或以膠漆布，嚴飾作佛像，

Or of glue, lacquer, and cloth, adorned to make Buddha images,

如是諸人等，皆已成佛道。

Such people have all attained the Buddha Way.

彩畫作佛像，百福莊嚴相，

Painting in colors to make Buddha images, with the hundred merits as adornments,

自作若使人，皆已成佛道。

Whether made by themselves or by others, they have all attained the Buddha Way.

乃至童子戲，若草木及筆，

Even children at play, with a blade of grass, a twig, or a brush,

或以指爪甲，而畫作佛像，

Or with a fingernail, painting a Buddha image,

如是諸人等，漸漸積功德，

Such people gradually accumulate merit,

具足大悲心，皆已成佛道。

And, fully endowed with great compassion, have all attained the Buddha Way.

但化諸菩薩，度脫無量眾。

They only transform Bodhisattvas and deliver countless beings.

若人於塔廟、寶像及畫像，

If people before stupas, shrines, precious images, and painted images,

以華香幡蓋，敬心而供養。

Make offerings of flowers, incense, banners, and canopies with a reverent heart,

若使人作樂，擊鼓吹角貝，

Or have others make music, beating drums, blowing horns and conch shells,

簫笛琴箜篌、琵琶鐃銅鈸，

Panpipes, flutes, zithers, harps, lutes, cymbals, and gongs,

如是眾妙音，盡持以供養。

And offer all such wondrous sounds as an offering,

或以歡喜心，歌唄頌佛德，

Or with a joyful heart sing hymns praising the Buddha's virtue,

乃至一小音，皆已成佛道。

Even with a single small sound, they have all attained the Buddha Way.

若人散亂心，乃至以一華，

If someone with a scattered mind offers even a single flower

供養於畫像，漸見無數佛。

To a painted image, they will gradually see countless Buddhas.

或有人禮拜，或復但合掌，

Or some people bow, or only put their palms together,

乃至舉一手，或復小低頭，

Even raising a single hand, or slightly bowing the head,

以此供養像，漸見無量佛。

By this offering to images, they will gradually see countless Buddhas.

自成無上道，廣度無數眾，

They themselves attain the unsurpassed Way, widely deliver countless beings,

入無餘涅槃，如薪盡火滅。

And enter nirvana without remainder, like a fire going out when the fuel is exhausted.

若人散亂心，入於塔廟中，

If someone with a scattered mind enters a stupa or shrine

一稱南無佛，皆已成佛道。

And once says "Namo Buddha," they have all attained the Buddha Way.

於諸過去佛，在世或滅度，

Among the Buddhas of the past, whether in the world or in extinction,

若有聞是法，皆已成佛道。

If there are those who hear this Dharma, they have all attained the Buddha Way.

未來諸世尊，其數無有量，

The World-Honored Ones of the future, their number is without measure,

是諸如來等，亦方便說法。

These Tathagatas also teach the Dharma by skillful means.

一切諸如來，以無量方便，

All the Tathagatas, with countless skillful means,

度脫諸眾生，入佛無漏智，

Deliver all beings and bring them into the Buddha's wisdom free of outflows,

若有聞法者，無一不成佛。

And among those who hear the Dharma, there is not one who does not become a Buddha.

諸佛本誓願，我所行佛道，

The original vow of the Buddhas is: "The Buddha Way I walk

普欲令眾生，亦同得此道。

I wish universally to let all beings attain as well."

未來世諸佛，雖說百千億，

Though the Buddhas of future ages teach hundreds of thousands of billions,

無數諸法門，其實為一乘。

Countless Dharma gates, in truth they are for the One Vehicle.

諸佛兩足尊，知法常無性，

The Buddhas, Honored Ones among the two-legged, know that dharmas are always without self-nature,

佛種從緣起，是故說一乘。

And that the Buddha seed arises from conditions; therefore they teach the One Vehicle.

是法住法位，世間相常住，

This Dharma abides in its Dharma position, and the characteristics of the world are ever abiding;

於道場知已，導師方便說。

Having known this at the place of the Way, the Guide teaches it by skillful means.

天人所供養，現在十方佛，

Honored by gods and humans, the Buddhas now in the ten directions,

其數如恆沙，出現於世間，

Numerous as the sands of the Ganges, appear in the world,

安隱眾生故，亦說如是法。

And to give beings peace, they too teach this Dharma.

知第一寂滅，以方便力故，

Knowing the highest quiescence, by the power of skillful means,

雖示種種道，其實為佛乘。

Though they show many paths, in truth they are for the Buddha Vehicle.

知眾生諸行，深心之所念，

Knowing the conduct of beings, what they think deep in their hearts,

過去所習業，欲性精進力，

The karma practiced in the past, the nature of their desires, their power of diligence,

及諸根利鈍，以種種因緣、

And the sharpness or dullness of their faculties, with various causes and conditions,

譬喻亦言辭，隨應方便說。

Parables and words, they teach by skillful means in accord with them.

今我亦如是，安隱眾生故，

Now I too do likewise, to give beings peace,

以種種法門，宣示於佛道。

Using various Dharma gates to proclaim the Buddha Way.

我以智慧力，知眾生性慾，

By the power of wisdom, I know the natures and desires of beings,

方便說諸法，皆令得歡喜。

And teach all dharmas by skillful means, causing all to rejoice.

舍利弗當知！我以佛眼觀，

Shariputra, you should know! Looking with the Buddha-eye,

見六道眾生，貧窮無福慧，

I see beings of the six paths, poor and without merit or wisdom,

入生死嶮道，相續苦不斷，

Entering the dangerous road of birth and death, suffering continuing without end,

深著於五欲，如犛牛愛尾，

Deeply attached to the five desires, like a yak that loves its own tail,

以貪愛自蔽，盲瞑無所見。

Blinding themselves with greed and love, blind and seeing nothing.

不求大勢佛，及與斷苦法，

They do not seek the Buddha of great power, nor the Dharma that ends suffering,

深入諸邪見，以苦欲捨苦，

But go deep into wrong views, trying to abandon suffering by means of suffering;

為是眾生故，而起大悲心。

For the sake of these beings, I gave rise to a heart of great compassion.

我始坐道場，觀樹亦經行，

When I first sat at the place of the Way, gazing at the tree and walking about,

於三七日中，思惟如是事，

For three weeks I reflected on this matter:

我所得智慧，微妙最第一。

"The wisdom I have attained is subtle, wondrous, and foremost.

眾生諸根鈍，著樂痴所盲，

Beings are dull in their faculties, attached to pleasure and blinded by delusion;

如斯之等類，云何而可度？

Such beings as these, how can they be delivered?"

爾時諸梵王，及諸天帝釋、

At that time the Brahma kings, and the heavenly lord Shakra,

護世四天王，及大自在天，

The Four Heavenly Kings who guard the world, and the Great Free Heaven,

並餘諸天眾，眷屬百千萬，

And the rest of the heavenly hosts, with their retinues of hundreds of thousands of myriads,

恭敬合掌禮，請我轉法輪。

Respectfully bowed with palms together and asked me to turn the Dharma wheel.

我即自思惟：『若但讚佛乘，

I then thought to myself: "If I only praise the Buddha Vehicle,

眾生沒在苦，不能信是法；

Beings submerged in suffering will not be able to believe this Dharma;

破法不信故，墜於三惡道。

Because they reject the Dharma and do not believe it, they will fall into the three evil paths.

我寧不說法，疾入於涅槃。

I would rather not teach the Dharma, and quickly enter nirvana.

尋念過去佛，所行方便力，

But I recall the skillful means practiced by the Buddhas of the past;

我今所得道，亦應說三乘。』

The Way I have now attained, I too should teach as Three Vehicles."

作是思惟時，十方佛皆現，

As I was thinking this, the Buddhas of the ten directions all appeared,

梵音慰喻我：『善哉釋迦文！

And with Brahma voices comforted me: "Excellent, Shakyamuni!

第一之導師，得是無上法，

First among guides, you have obtained this unsurpassed Dharma,

隨諸一切佛，而用方便力。

And, following all the Buddhas, you employ skillful means.

我等亦皆得，最妙第一法，

We too have all attained the most wondrous, foremost Dharma,

為諸眾生類、分別說三乘。

And for the many kinds of beings we teach the Three Vehicles separately.

少智樂小法，不自信作佛，

Those of little wisdom delight in lesser teachings and do not believe they can become Buddhas;

是故以方便，分別說諸果。

Therefore by skillful means we distinguish and teach the various fruits.

雖復說三乘，但為教菩薩。』

Though we teach the Three Vehicles, it is only to instruct Bodhisattvas."

舍利弗當知！我聞聖師子，

Shariputra, you should know! When I heard the holy lion's

深淨微妙音，喜稱南無佛。

Deep, pure, and wondrous voice, I joyfully proclaimed "Namo Buddha."

復作如是念：『我出濁惡世，

I also thought: "I have come out into a defiled and evil world;

如諸佛所說，我亦隨順行。』

As the Buddhas have said, I too shall act in accord."

思惟是事已，即趣波羅柰。

Having considered this, I went to Varanasi.

諸法寂滅相，不可以言宣，

The characteristic of the quiescence of all dharmas cannot be expressed in words,

以方便力故，為五比丘說。

So by the power of skillful means, I taught it to the five bhikshus.

是名轉法輪，便有涅槃音，

This is called turning the Dharma wheel, and so there was the sound of nirvana,

及以阿羅漢，法僧差別名。

And the distinct names of Arhat, Dharma, and Sangha.

從久遠劫來，讚示涅槃法，

From the distant past I have praised and shown the teaching of nirvana,

生死苦永盡，我常如是說。

That the suffering of birth and death is forever ended; I have always spoken thus.

舍利弗當知！我見佛子等，

Shariputra, you should know! I see Buddha-children

志求佛道者，無量千萬億，

Who aspire to the Buddha Way, countless tens of millions of billions,

鹹以恭敬心，皆來至佛所，

All with reverent hearts, coming to the Buddha's place,

曾從諸佛聞，方便所說法。

Who have heard from the Buddhas the Dharma taught by skillful means.

我即作是念：『如來所以出，

I then had this thought: "The reason the Tathagata appears

為說佛慧故，今正是其時。』

Is to teach the Buddha's wisdom, and now is exactly the time."

舍利弗當知！鈍根小智人、

Shariputra, you should know! People of dull faculties and little wisdom,

著相憍慢者，不能信是法。

Attached to appearances and arrogant, cannot believe this Dharma.

今我喜無畏，於諸菩薩中，

Now I rejoice and am without fear, and among the Bodhisattvas,

正直捨方便，但說無上道。

Honestly casting aside skillful means, I only teach the unsurpassed Way.

菩薩聞是法，疑網皆已除，

When Bodhisattvas hear this Dharma, the net of doubt is entirely removed,

千二百羅漢，悉亦當作佛。

And the twelve hundred Arhats will also all become Buddhas.

如三世諸佛，說法之儀式，

As is the manner of teaching of the Buddhas of the three times,

我今亦如是，說無分別法。

So now I too teach the Dharma without discrimination.

諸佛興出世，懸遠值遇難，

The Buddhas' appearing in the world is far off and hard to meet,

正使出於世，說是法復難。

And even when they appear, teaching this Dharma is again hard.

無量無數劫，聞是法亦難，

For countless, innumerable kalpas, to hear this Dharma is hard,

能聽是法者，斯人亦復難。

And those who can listen to this Dharma, such a person is also hard to find.

譬如優曇花，一切皆愛樂，

It is like the udumbara flower, loved and delighted in by all,

天人所希有，時時乃一齣。

Rare to gods and humans, appearing only once in a long while.

聞法歡喜讚，乃至發一言，

One who hears the Dharma with joy and praises it, even uttering a single word,

則為已供養，一切三世佛，

Has thereby made offerings to all the Buddhas of the three times.

是人甚希有，過於優曇花。

Such a person is exceedingly rare, rarer than the udumbara flower.

汝等勿有疑，我為諸法王，

Have no doubt: I am the King of Dharmas,

普告諸大眾，但以一乘道，

Announcing to the whole great assembly that only by the Way of the One Vehicle

教化諸菩薩，無聲聞弟子。

Do I teach the Bodhisattvas; I have no Hearer disciples.

汝等舍利弗，聲聞及菩薩，

All you, Shariputra, Hearers and Bodhisattvas,

當知是妙法，諸佛之秘要。

Should know that this wondrous Dharma is the secret essence of the Buddhas.

以五濁惡世，但樂著諸欲，

In the evil world of the five defilements, they only delight in and cling to desires;

如是等眾生，終不求佛道。

Beings like these will never seek the Buddha Way.

當來世惡人，聞佛說一乘，

Evil people of the coming age, hearing the Buddha teach the One Vehicle,

迷惑不信受，破法墮惡道。

Will be deluded and not believe or accept it, rejecting the Dharma and falling into evil paths.

有慚愧清淨，志求佛道者，

Those who have shame and purity, and aspire to the Buddha Way,

當為如是等，廣讚一乘道。

For such people you should widely praise the Way of the One Vehicle.

舍利弗當知！諸佛法如是，

Shariputra, you should know! The Dharma of the Buddhas is thus:

以萬億方便，隨宜而說法，

With tens of billions of skillful means, they teach the Dharma as is fitting,

其不習學者，不能曉了此。

And those who have not practiced and studied cannot understand this.

汝等既已知，諸佛世之師，

Since you now already know the Buddhas, teachers of the world,

隨宜方便事，無復諸疑惑，

And their skillful means as fitting, you should have no more doubts,

心生大歡喜，自知當作佛。」

And with great joy arising in your hearts, know that you yourselves will become Buddhas."

後秦龜茲國三藏法師鳩摩羅什奉詔譯

Translated by imperial command by the Tripitaka Master Kumarajiva of Kucha (around present-day Kuqa in Xinjiang), of the Later Qin dynasty.

爾時舍利弗踴躍歡喜，即起合掌，瞻仰尊顏而白佛言：「今從世尊聞此法音，心懷勇躍，得未曾有。所以者何？我昔從佛聞如是法，見諸菩薩授記作佛，而我等不豫斯事，甚自感傷，失於如來無量知見。世尊！我常獨處山林樹下，若坐若行，每作是念：『我等同入法性，云何如來以小乘法而見濟度？是我等咎，非世尊也。所以者何？若我等待說所因成就阿耨多羅三藐三菩提者，必以大乘而得度脫。然我等不解方便隨宜所說，初聞佛法，遇便信受、思惟、取證。』世尊！我從昔來，終日竟夜每自剋責，而今從佛聞所未聞未曾有法，斷諸疑悔，身意泰然，快得安隱。今日乃知真是佛子，從佛口生，從法化生，得佛法分。」

At that time Shariputra, leaping with joy, rose at once, put his palms together, gazed up at the Buddha's venerable face, and said to the Buddha: "Now, hearing this Dharma sound from the World-Honored One, my heart leaps with a joy I have never had before. Why? In the past I heard such Dharma from the Buddha and saw the Bodhisattvas receive predictions of becoming Buddhas, but we were not included in this, and I deeply grieved, having lost the Tathagata's immeasurable knowledge and vision. World-Honored One! I have often dwelt alone in the mountain forests, beneath trees, sitting or walking, and each time I had this thought: 'We have all entered the Dharma-nature equally; how is it that the Tathagata delivers us with the Small Vehicle? This is our fault, not the World-Honored One's. Why? If we had waited for the teaching about the cause for accomplishing unsurpassed perfect enlightenment, we would surely have been delivered by the Great Vehicle. But we did not understand that skillful means are taught as is fitting, and when we first heard the Buddha Dharma, we happened to believe and accept it, reflected on it, and took realization.' World-Honored One! Since the past I have, day and night, constantly reproached myself, but now, from the Buddha, I have heard a Dharma I had never heard and never had, my doubts and regrets are cut off, my body and mind are at ease, and I rejoice to have gained peace. Today I know that I am truly a Buddha-child, born from the Buddha's mouth, transformed from the Dharma, and I have gained a share of the Buddha Dharma."

爾時舍利弗欲重宣此義，而說偈言：

Then Shariputra, wishing to restate this meaning, spoke in verse:

「我聞是法音，得所未曾有，

"Hearing this Dharma sound, I have gained what I never had,

心懷大歡喜，疑網皆已除。

My heart is filled with great joy, and the net of doubt is entirely removed.

昔來蒙佛教，不失於大乘，

Since the past, receiving the Buddha's teaching, I have not lost the Great Vehicle,

佛音甚希有，能除眾生惱，

The Buddha's voice is most rare, able to remove the vexations of beings,

我已得漏盡，聞亦除憂惱。

I have already exhausted my outflows, and hearing it I have also removed worry and vexation.

我處於山谷，或在林樹下，

I dwelt in mountain valleys, or beneath forest trees,

若坐若經行，常思惟是事，

Sitting or walking, constantly reflecting on this matter,

嗚呼深自責，云何而自欺？

Alas, I reproached myself deeply: how could I have deceived myself?

我等亦佛子，同入無漏法，

We too are Buddha-children, entering together the Dharma free of outflows,

不能於未來，演說無上道。

But we cannot in the future expound the unsurpassed Way.

金色三十二，十力諸解脫，

The golden color, the thirty-two marks, the ten powers, and the liberations,

同共一法中，而不得此事；

Are all within one Dharma, yet we did not obtain these things;

八十種妙好，十八不共法，

The eighty minor marks, the eighteen unshared qualities,

如是等功德，而我皆已失。

Such merits as these I have entirely lost.

我獨經行時，見佛在大眾，

When I walked alone, I saw the Buddha in the great assembly,

名聞滿十方，廣饒益眾生。

His name known throughout the ten directions, widely benefiting beings.

自惟失此利，我為自欺誑。

I thought that I had lost these benefits, that I had deceived myself.

我常於日夜，每思惟是事，

Day and night I constantly reflected on this matter,

欲以問世尊，為失為不失？

Wanting to ask the World-Honored One: have I lost them or not?

我常見世尊，稱讚諸菩薩，

I constantly saw the World-Honored One praising the Bodhisattvas,

以是於日夜，籌量如此事。

And so day and night I weighed such matters.

今聞佛音聲，隨宜而說法，

Now I hear the Buddha's voice, teaching the Dharma as is fitting,

無漏難思議，令眾至道場。

Free of outflows and beyond conceiving, leading beings to the place of the Way.

我本著邪見，為諸梵志師，

I was originally attached to wrong views, a teacher of the Brahmins,

世尊知我心，拔邪說涅槃。

The World-Honored One knew my mind, removed my wrong views and taught nirvana.

我悉除邪見，於空法得證，

I entirely removed wrong views and realized the Dharma of emptiness,

爾時心自謂，得至於滅度；

And at that time I thought to myself that I had reached extinction;

而今乃自覺，非是實滅度。

But now I realize that it was not true extinction.

若得作佛時，具三十二相，

When one becomes a Buddha, with the thirty-two marks complete,

天人夜叉眾，龍神等恭敬，

Honored by gods, humans, yakshas, dragons, and spirits,

是時乃可謂，永盡滅無餘。

Only then can it be called extinction, forever ended with nothing remaining.

佛於大眾中，說我當作佛，

The Buddha, in the great assembly, said that I will become a Buddha,

聞如是法音，疑悔悉已除。

Hearing such a Dharma sound, my doubts and regrets are entirely removed.

初聞佛所說，心中大驚疑，

When I first heard what the Buddha said, my heart was greatly alarmed and doubtful:

將非魔作佛，惱亂我心耶？

Might it not be Mara disguised as the Buddha, to trouble and confuse my mind?

佛以種種緣、譬喻巧言說，

The Buddha, with all kinds of causes, conditions, and skillful parables,

其心安如海，我聞疑網斷。

Taught with a mind calm as the sea, and hearing him my net of doubt was cut.

佛說過去世，無量滅度佛，

The Buddha says that in past ages countless Buddhas who entered extinction,

安住方便中，亦皆說是法。

Abiding securely in skillful means, also taught this Dharma.

現在未來佛，其數無有量，

The Buddhas of the present and future, their number without measure,

亦以諸方便，演說如是法。

Also use skillful means to expound such Dharma.

如今者世尊，從生及出家、

As for the present World-Honored One, from birth and leaving home,

得道轉法輪，亦以方便說。

Attaining the Way and turning the Dharma wheel, he too teaches by skillful means.

世尊說實道，波旬無此事，

The World-Honored One teaches the true Way; Mara Papiyan has no such thing,

以是我定知，非是魔作佛。

So I know for certain that it is not Mara disguised as the Buddha.

我墮疑網故，謂是魔所為，

Because I had fallen into the net of doubt, I thought it was Mara's doing,

聞佛柔軟音，深遠甚微妙，

But hearing the Buddha's gentle voice, deep, far-reaching, and most wondrous,

演暢清淨法。我心大歡喜，

Expounding the pure Dharma, my heart is greatly joyful,

疑悔永已盡，安住實智中。

My doubts and regrets are ended forever, and I abide securely in true wisdom.

我定當作佛，為天人所敬，

I shall surely become a Buddha, revered by gods and humans,

轉無上法輪，教化諸菩薩。」

Turning the unsurpassed Dharma wheel and teaching all the Bodhisattvas."

爾時佛告舍利弗：「吾今於天、人、沙門、婆羅門等大眾中說，我昔曾於二萬億佛所，為無上道故，常教化汝，汝亦長夜隨我受學。我以方便引導汝故，生我法中。舍利弗！我昔教汝志願佛道，汝今悉忘，而便自謂已得滅度。我今還欲令汝憶念本願所行道故，為諸聲聞說是大乘經，名妙法蓮華，教菩薩法，佛所護念。

Then the Buddha said to Shariputra: "Now, in the great assembly of gods, humans, shramanas, Brahmins, and others, I say that in the past, in the presence of twenty billion Buddhas, for the sake of the unsurpassed Way, I constantly taught and transformed you, and you also followed me and received instruction through the long night. Because I led you by skillful means, you were born into my Dharma. Shariputra! In the past I taught you to aspire to the Buddha Way, but you have now forgotten it all, and say to yourself that you have already attained extinction. Now I wish you to recall the original vow and the Way you practiced; therefore, for the Hearers I teach this Great Vehicle sutra called the Lotus of the Wondrous Dharma, which instructs Bodhisattvas and is protected and kept in mind by the Buddhas.

「舍利弗！汝於未來世，過無量無邊不可思議劫，供養若干千萬億佛，奉持正法，具足菩薩所行之道，當得作佛，號曰華光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名離垢，其土平正，清淨嚴飾，安隱豐樂，天人熾盛。琉璃為地，有八交道，黃金為繩以界其側。其傍各有七寶行樹，常有華菓。華光如來亦以三乘教化眾生。

(The Buddha continued:) "Shariputra! In a future age, after countless, boundless, inconceivable kalpas, having made offerings to many thousands of tens of millions of billions of Buddhas, upholding the true Dharma and fulfilling the Way practiced by Bodhisattvas, you will become a Buddha named Flower Light Tathagata, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. His country will be called Free from Defilement; its land will be level and upright, pure and adorned, peaceful, abundant, and joyful, with gods and humans flourishing. Its ground will be of lapis lazuli, with eight crossing roads bordered by cords of yellow gold. Along each side will be rows of trees of the seven jewels, always bearing flowers and fruit. Flower Light Tathagata will also teach beings with the Three Vehicles.

「舍利弗！彼佛出時，雖非惡世，以本願故，說三乘法。其劫名大寶莊嚴。何故名曰大寶莊嚴？其國中以菩薩為大寶故。彼諸菩薩，無量無邊，不可思議，算數譬喻所不能及，非佛智力無能知者。若欲行時，寶華承足。此諸菩薩，非初發意，皆久殖德本，於無量百千萬億佛所淨修梵行，恆為諸佛之所稱歎。常修佛慧，具大神通，善知一切諸法之門，質直無偽，志念堅固。如是菩薩，充滿其國。

(The Buddha continued:) "Shariputra! When that Buddha appears, though it will not be an evil age, because of his original vow he will teach the Dharma of the Three Vehicles. That kalpa will be called Adorned with Great Treasure. Why is it called Adorned with Great Treasure? Because in that country the Bodhisattvas are the great treasure. Those Bodhisattvas will be countless and boundless, inconceivable, beyond what calculation or parable can reach, and none but one with the power of the Buddha's wisdom can know them. When they wish to walk, jeweled flowers will support their feet. These Bodhisattvas will not be those who have only just aroused the aspiration, but all have long planted roots of virtue, have purely practiced noble conduct in the presence of countless hundreds of thousands of billions of Buddhas, and are constantly praised by the Buddhas. They constantly cultivate the Buddha's wisdom, possess great spiritual powers, are skilled in knowing the gates of all dharmas, are honest and without falsehood, and firm in will and thought. Such Bodhisattvas will fill that country.

「舍利弗！華光佛壽十二小劫，除為王子未作佛時。其國人民，壽八小劫。華光如來過十二小劫，授堅滿菩薩阿耨多羅三藐三菩提記。告諸比丘：『是堅滿菩薩次當作佛，號曰華足安行多陀阿伽度、阿羅訶、三藐三佛陀，其佛國土亦復如是。』

(The Buddha continued:) "Shariputra! The lifespan of the Flower Light Buddha will be twelve small kalpas, not counting the time when he was a prince before becoming a Buddha. The people of that country will live eight small kalpas. After twelve small kalpas, Flower Light Tathagata will give the prediction of unsurpassed perfect enlightenment to the Bodhisattva Firm Fullness. He will tell the bhikshus: 'This Bodhisattva Firm Fullness will be the next to become a Buddha, named Flower Foot Peaceful Walking Tathagata, Arhat, Samyaksambuddha, and his Buddha land will be just like this.'

「舍利弗！是華光佛滅度之後，正法住世三十二小劫，像法住世亦三十二小劫。」

(The Buddha continued:) "Shariputra! After this Flower Light Buddha enters extinction, the true Dharma will remain in the world for thirty-two small kalpas, and the semblance Dharma will also remain in the world for thirty-two small kalpas."

爾時世尊欲重宣此義，而說偈言：

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「舍利弗來世，成佛普智尊，

"Shariputra in a future age will become a Buddha, the Honored One of universal wisdom,

號名曰華光，當度無量眾。

Named Flower Light, and will deliver countless beings.

供養無數佛，具足菩薩行，

He will make offerings to countless Buddhas, fulfill the Bodhisattva practices,

十力等功德，證於無上道。

With the ten powers and other merits, and realize the unsurpassed Way.

過無量劫已，劫名大寶嚴，

After countless kalpas, the kalpa will be named Adorned with Great Treasure,

世界名離垢，清淨無瑕穢。

The world will be named Free from Defilement, pure, without flaw or filth.

以琉璃為地，金繩界其道，

Its ground will be lapis lazuli, with golden cords bordering its roads,

七寶雜色樹，常有華菓實。

And trees of the seven jewels in mixed colors will always bear flowers and fruit.

彼國諸菩薩，志念常堅固，

The Bodhisattvas of that country will always be firm in will and thought,

神通波羅蜜，皆已悉具足。

And have entirely and fully attained the spiritual powers and perfections.

於無數佛所，善學菩薩道，

In the presence of countless Buddhas, they will have learned the Bodhisattva Way well,

如是等大士，華光佛所化。

Such great beings will be those transformed by the Flower Light Buddha.

佛為王子時，棄國捨世榮，

When the Buddha is a prince, he will abandon his country and give up worldly glory,

於最末後身，出家成佛道。

And in his very last body, leave home and attain the Buddha Way.

華光佛住世，壽十二小劫，

The Flower Light Buddha will live in the world for a lifespan of twelve small kalpas,

其國人民眾，壽命八小劫。

And the people of his country will live for eight small kalpas.

佛滅度之後，正法住於世，

After the Buddha enters extinction, the true Dharma will remain in the world

三十二小劫，廣度諸眾生。

For thirty-two small kalpas, widely delivering beings.

正法滅盡已，像法三十二，

After the true Dharma has ended, the semblance Dharma will last thirty-two,

舍利廣流佈，天人普供養。

The relics will be widely spread, and gods and humans will universally make offerings.

華光佛所為，其事皆如是，

What the Flower Light Buddha does will all be like this,

其兩足聖尊，最勝無倫匹。

That Honored One among the two-legged will be supreme and without equal.

彼即是汝身，宜應自欣慶。」

That is none other than yourself; you should rejoice and celebrate."

爾時四部眾，比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等大眾，見舍利弗於佛前受阿耨多羅三藐三菩提記，心大歡喜，踴躍無量，各各脫身所著上衣、以供養佛。釋提桓因、梵天王等，與無數天子，亦以天妙衣、天曼陀羅華、摩訶曼陀羅華等，供養於佛——所散天衣，住虛空中，而自迴轉；諸天伎樂百千萬種，於虛空中一時俱作，雨眾天華——而作是言：「佛昔於波羅㮈初轉法輪，今乃復轉無上最大法輪。」

Then the fourfold assembly of bhikshus, bhikshunis, upasakas, and upasikas, and the great assembly of gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and others, seeing Shariputra receive from the Buddha the prediction of unsurpassed perfect enlightenment, were greatly joyful and leaped with boundless delight, and each took off an upper garment he was wearing to make an offering to the Buddha. Shakra Devanam Indra, Brahma Heaven King, and others, with countless heavenly sons, also made offerings to the Buddha with heavenly wondrous garments, heavenly mandarava flowers, and great mandarava flowers. The heavenly garments they scattered stayed in empty space and turned around by themselves; heavenly music of hundreds of thousands of kinds sounded together in empty space, and a rain of many heavenly flowers fell, and they said: "In the past the Buddha first turned the Dharma wheel at Varanasi; now he turns again the unsurpassed and greatest Dharma wheel."

爾時諸天子欲重宣此義，而說偈言：

Then the heavenly sons, wishing to restate this meaning, spoke in verse:

「昔於波羅㮈，轉四諦法輪，

"In the past at Varanasi you turned the Dharma wheel of the Four Truths,

分別說諸法，五眾之生滅。

Distinguishing and teaching all dharmas, the arising and ceasing of the five aggregates.

今復轉最妙，無上大法輪，

Now you turn again the most wondrous, unsurpassed great Dharma wheel,

是法甚深奧，少有能信者。

This Dharma is most profound and deep, and few are able to believe it.

我等從昔來，數聞世尊說，

Since the past we have often heard the World-Honored One teach,

未曾聞如是，深妙之上法。

But have never heard such a profound and wondrous, supreme Dharma.

世尊說是法，我等皆隨喜。

The World-Honored One teaches this Dharma, and we all rejoice in it.

大智舍利弗，今得受尊記，

The greatly wise Shariputra has now received the Honored One's prediction,

我等亦如是，必當得作佛。

And we too, in the same way, shall surely become Buddhas.

於一切世間，最尊無有上，

In all the world, the most honored and without superior,

佛道叵思議，方便隨宜說。

The Buddha Way is beyond conceiving, taught by skillful means as is fitting.

我所有福業，今世若過世，

All the merit and karma I have, in this life or in past lives,

及見佛功德，盡迴向佛道。」

And the Buddha's virtues I have seen, I dedicate entirely to the Buddha Way."

爾時舍利弗白佛言：「世尊！我今無復疑悔，親於佛前得受阿耨多羅三藐三菩提記。是諸千二百心自在者，昔住學地，佛常教化言：『我法能離生老病死，究竟涅槃。』是學無學人，亦各自以離我見及有無見等謂得涅槃；而今於世尊前聞所未聞，皆墮疑惑。善哉，世尊！願為四眾說其因緣，令離疑悔。」

Then Shariputra said to the Buddha: "World-Honored One! I no longer have doubt or regret, having personally received from the Buddha the prediction of unsurpassed perfect enlightenment. These twelve hundred who are free in mind formerly dwelt in the stage of learning, and the Buddha constantly taught them: 'My Dharma can free you from birth, old age, sickness, and death, and lead to ultimate nirvana.' These learners and non-learners also each thought they had attained nirvana by being free of the view of self and views of existence and non-existence; but now before the World-Honored One they have heard what they had never heard, and have all fallen into doubt and confusion. Excellent, World-Honored One! I pray you explain the causes and conditions for the fourfold assembly, so that they may be free of doubt and regret."

爾時佛告舍利弗：「我先不言：『諸佛世尊以種種因緣、譬喻言辭方便說法，皆為阿耨多羅三藐三菩提耶？』是諸所說，皆為化菩薩故。然，舍利弗！今當復以譬喻更明此義，諸有智者以譬喻得解。

Then the Buddha said to Shariputra: "Did I not say earlier: 'The Buddhas, World-Honored Ones, teach the Dharma by skillful means with various causes, conditions, parables, and words, all for the sake of unsurpassed perfect enlightenment'? All of this teaching is for the sake of transforming Bodhisattvas. Yet, Shariputra, now I shall again use a parable to make this meaning clearer, so that those with wisdom may understand through parable.

「舍利弗！若國邑聚落有大長者，其年衰邁，財富無量，多有田宅及諸僮僕。其家廣大，唯有一門，多諸人眾，一百、二百乃至五百人，止住其中。堂閣朽故，牆壁隤落，柱根腐敗，梁棟傾危，周匝俱時歘然火起，焚燒舍宅。長者諸子，若十、二十，或至三十，在此宅中。長者見是大火從四面起，即大驚怖，而作是念：『我雖能於此所燒之門安隱得出，而諸子等，於火宅內樂著嬉戲，不覺不知、不驚不怖，火來逼身，苦痛切己，心不厭患，無求出意。』

(The Buddha continued:) "Shariputra! Suppose in a country, town, or village there is a great elder, advanced in years, with immeasurable wealth, with many fields, houses, and servants. His house is large, with only one gate, and many people, a hundred, two hundred, even five hundred, live in it. The halls and pavilions are decayed and old, the walls have collapsed, the bases of the pillars are rotten, and the beams and ridgepoles are leaning and dangerous. All around, suddenly a fire breaks out at the same time and burns the house. The elder's sons, ten, twenty, or even thirty, are inside this house. The elder, seeing this great fire arising on all sides, is greatly alarmed and has this thought: 'Although I can safely get out through the burning gate, my sons, in the burning house, delight in play and are attached to it, not aware or knowing, not alarmed or afraid. The fire is closing in on their bodies and the pain is cutting into them, but their hearts do not tire of it and have no wish to go out.'

「舍利弗！是長者作是思惟：『我身手有力，當以衣裓、若以機案，從捨出之。』復更思惟：『是舍唯有一門，而復狹小。諸子幼稚，未有所識，戀著戲處，或當墮落，為火所燒。我當為說怖畏之事，此舍已燒，宜時疾出，無令為火之所燒害。』作是念已，如所思惟，具告諸子，汝等速出。父雖憐愍、善言誘喻，而諸子等樂著嬉戲，不肯信受，不驚不畏，了無出心；亦復不知何者是火？何者為舍？云何為失？但東西走戲，視父而已。

(The Buddha continued:) "Shariputra! The elder thinks: 'My body and hands are strong; I should carry them out of the house in robes or on a table.' Then he thinks again: 'This house has only one gate, and it is narrow. My sons are young and have no understanding, are attached to their place of play, and may fall and be burned by the fire. I should tell them of the frightening situation: this house is already burning, and they should get out at once and not be burned and harmed by the fire.' Having had this thought, he tells his sons just what he thought: 'All of you, get out quickly.' Though the father pities them and speaks kindly to persuade them, the sons delight in play and are unwilling to believe or accept it; they are not alarmed or afraid and have no thought of leaving; nor do they know what the fire is, what the house is, or what is lost; they only run east and west at play, merely looking at their father.

「爾時長者即作是念：『此舍已為大火所燒，我及諸子若不時出，必為所焚。我今當設方便，令諸子等得免斯害。』父知諸子先心各有所好種種珍玩奇異之物，情必樂著，而告之言：『汝等所可玩好，希有難得，汝若不取，後必憂悔。如此種種羊車、鹿車、牛車，今在門外，可以遊戲。汝等於此火宅、宜速出來，隨汝所欲，皆當與汝。』爾時諸子聞父所說珍玩之物，適其願故，心各勇銳，互相推排，競共馳走，爭出火宅。是時長者見諸子等安隱得出，皆於四衢道中露地而坐，無復障礙，其心泰然，歡喜踴躍。時諸子等各白父言：『父先所許玩好之具，羊車、鹿車、牛車，願時賜與。』

(The Buddha continued:) "Then the elder has this thought: 'This house is already burning with a great fire; if my sons and I do not get out in time, we shall surely be burned. Now I shall devise a skillful means to let my sons escape this harm.' The father, knowing that his sons each have beforehand a liking for various rare and wonderful playthings, and that they will surely delight in them, tells them: 'The playthings you like are rare and hard to get; if you do not take them, you will surely regret it later. Such goat carts, deer carts, and ox carts are now outside the gate, for you to play with. You should come out of this burning house quickly, and whatever you want I shall give you all.' Then the sons, hearing of the rare playthings their father mentions, suiting their wishes, each become eager and bold, push each other aside, race and run, competing to get out of the burning house. Then the elder, seeing his sons safely out, all sitting on open ground at the crossroads with no more obstruction, is at ease in mind and leaps with joy. Then the sons each say to their father: 'Father, the playthings you promised earlier, the goat cart, deer cart, and ox cart, please give us now.'

「舍利弗！爾時長者各賜諸子等一大車，其車高廣，眾寶莊校，周匝欄楯，四面懸鈴；又於其上張設幰蓋，亦以珍奇雜寶而嚴飾之，寶繩絞絡，垂諸華纓，重敷綩綖，安置丹枕。駕以白牛，膚色充潔，形體姝好，有大筋力，行步平正，其疾如風；又多僕從而侍衛之。所以者何？是大長者財富無量，種種諸藏悉皆充溢，而作是念：『我財物無極，不應以下劣小車與諸子等。今此幼童，皆是吾子，愛無偏黨。我有如是七寶大車，其數無量，應當等心各各與之，不宜差別。所以者何？以我此物，周給一國猶尚不匱，何況諸子！』是時諸子各乘大車，得未曾有，非本所望。

(The Buddha continued:) "Shariputra! At that time the elder gives each of his sons a single great cart, tall and wide, adorned with many jewels, with railings all around and bells hung on four sides; above it is spread a canopy, also adorned with rare and mixed jewels, bound with jeweled cords, hung with flower tassels, with layers of embroidered cushions and red pillows. It is yoked to a white ox, of pure, clean skin, with a beautiful form, great strength, a level and upright gait, and speed like the wind; and many attendants guard it. Why? This great elder's wealth is immeasurable, all kinds of storehouses are full and overflowing, and he thinks: 'My wealth is without limit; I should not give my sons inferior small carts. These children are all my sons, and I love them without partiality. I have such seven-jeweled great carts, countless in number, and I should give them to each with an equal heart, without distinction. Why? With these things of mine, I could supply a whole country and still not run short, how much more my sons!' Then each of the sons rides a great cart, gaining what they never had, beyond their original hope.

「舍利弗！於汝意云何，是長者等與諸子珍寶大車，寧有虛妄不？」

(The Buddha continued:) "Shariputra! What do you think? Was this elder, in giving his sons the great carts of treasure, guilty of any falsehood or not?"

舍利弗言：「不也，世尊！是長者但令諸子得免火難，全其軀命，非為虛妄。何以故？若全身命，便為已得玩好之具，況復方便於彼火宅而拔濟之。世尊！若是長者，乃至不與最小一車，猶不虛妄。何以故？是長者先作是意：『我以方便令子得出。』以是因緣，無虛妄也。何況長者自知財富無量，欲饒益諸子，等與大車。」

Shariputra said: "No, World-Honored One! The elder only let his sons escape the disaster of the fire and preserve their lives; this is not falsehood. Why? If they preserved their lives, they have already obtained a plaything, how much more since he rescued them from the burning house by skillful means. World-Honored One! Even if the elder did not give even the smallest cart, it would still not be falsehood. Why? The elder first had this intention: 'I shall use skillful means to let my sons get out.' For this reason, there is no falsehood. How much more so when the elder, knowing his wealth is immeasurable, wishes to benefit his sons and gives them all equal great carts."

佛告舍利弗：「善哉，善哉！如汝所言。舍利弗！如來亦復如是，則為一切世間之父。於諸怖畏、衰惱、憂患、無明闇蔽，永盡無餘，而悉成就無量知見、力、無所畏，有大神力及智慧力，具足方便、智慧波羅蜜，大慈大悲，常無懈惓，恆求善事，利益一切，而生三界朽故火宅，為度眾生生老病死、憂悲、苦惱、愚痴、闇蔽、三毒之火，教化令得阿耨多羅三藐三菩提。見諸眾生為生老病死、憂悲苦惱之所燒煮，亦以五欲財利故，受種種苦；又以貪著追求故，現受眾苦，後受地獄、畜生、餓鬼之苦；若生天上，及在人間，貧窮困苦、愛別離苦、怨憎會苦，如是等種種諸苦。眾生沒在其中，歡喜遊戲，不覺不知、不驚不怖，亦不生厭，不求解脫。於此三界火宅東西馳走，雖遭大苦，不以為患。

The Buddha said to Shariputra: "Excellent, excellent! It is as you say. Shariputra! The Tathagata is also like this, and is the father of all the world. Having forever and entirely ended all fears, decline, vexation, worry, and the darkness of ignorance, and having fully accomplished immeasurable knowledge and vision, powers, and fearlessness, with great spiritual power and the power of wisdom, fully endowed with skillful means and the perfection of wisdom, with great kindness and great compassion, never weary, always seeking good deeds and benefiting all, he is born into the decayed old burning house of the three realms in order to deliver beings from the fires of birth, old age, sickness, death, worry, sorrow, suffering, vexation, folly, darkness, and the three poisons, and to teach and transform them to attain unsurpassed perfect enlightenment. He sees beings being scorched and boiled by birth, old age, sickness, death, worry, sorrow, suffering, and vexation, and also, for the sake of the five desires, wealth, and profit, enduring many sufferings; and because of greedy attachment and pursuit, they now endure many sufferings and later endure the sufferings of hell, animals, and hungry ghosts; if born in heaven or among humans, there are poverty and hardship, the suffering of separation from the loved, the suffering of meeting the hated, and so many sufferings of this kind. Beings are submerged in them, delighting and playing, unaware and unknowing, not alarmed or afraid, not growing weary of it, not seeking liberation. In this burning house of the three realms they run east and west, and though they meet great suffering, they do not consider it a trouble.

「舍利弗！佛見此已，便作是念：『我為眾生之父，應拔其苦難，與無量無邊佛智慧樂，令其遊戲。』

(The Buddha continued:) "Shariputra! Having seen this, the Buddha has this thought: 'I am the father of beings and should pull them out of their suffering and give them the countless, boundless joy of the Buddha's wisdom, so they may play in it.'

「舍利弗！如來復作是念：『若我但以神力及智慧力，捨於方便，為諸眾生讚如來知見、力無所畏者，眾生不能以是得度。所以者何？是諸眾生，未免生老病死、憂悲苦惱，而為三界火宅所燒；何由能解佛之智慧？』

(The Buddha continued:) "Shariputra! The Tathagata has this further thought: 'If I used only spiritual power and the power of wisdom, abandoned skillful means, and praised the Tathagata's knowledge, vision, powers, and fearlessness for beings, beings could not be delivered by this. Why? These beings have not escaped birth, old age, sickness, death, worry, sorrow, suffering, and vexation, and are being burned by the burning house of the three realms; how could they understand the Buddha's wisdom?'

「舍利弗！如彼長者，雖復身手有力而不用之，但以慇懃方便勉濟諸子火宅之難，然後各與珍寶大車。如來亦復如是，雖有力、無所畏而不用之，但以智慧方便，於三界火宅拔濟眾生，為說三乘——聲聞、辟支佛、佛乘，而作是言：『汝等莫得樂住三界火宅，勿貪麁弊色聲香味觸也。若貪著生愛，則為所燒。汝速出三界，當得三乘——聲聞、辟支佛、佛乘。我今為汝保任此事，終不虛也。汝等但當勤修精進。』如來以是方便誘進眾生，復作是言：『汝等當知此三乘法，皆是聖所稱歎，自在無繫，無所依求。乘是三乘，以無漏根、力、覺、道、禪定、解脫、三昧等而自娛樂，便得無量安隱快樂。』

(The Buddha continued:) "Shariputra! Like that elder, who though strong in body and hands did not use that strength, but with earnest skillful means urged his sons out of the disaster of the burning house and afterward gave each a great jeweled cart, the Tathagata too, though he has power and fearlessness, does not use them, but by wisdom and skillful means pulls beings out of the burning house of the three realms, teaching the Three Vehicles of Hearers, Pratyekabuddhas, and the Buddha Vehicle, and says: 'Do not delight in dwelling in the burning house of the three realms, and do not crave coarse and wretched forms, sounds, smells, tastes, and touches. If you crave and become attached, you will be burned by them. Leave the three realms quickly, and you will attain the Three Vehicles of Hearers, Pratyekabuddhas, and the Buddha Vehicle. I now guarantee this for you, and it will never be false. You need only be diligent and make effort.' The Tathagata uses this skillful means to lead beings on, and also says: 'You should know that these Three Vehicle teachings are all praised by the holy ones, free and unbound, with nothing to rely on or seek. Riding these Three Vehicles and delighting yourselves with the roots, powers, factors of awakening, path, meditation, liberation, samadhi, and so on that are free of outflows, you will attain immeasurable peace and joy.'

「舍利弗！若有眾生內有智性，從佛世尊聞法信受，慇懃精進，欲速出三界，自求涅槃，是名聲聞乘，如彼諸子為求羊車出於火宅；若有眾生從佛世尊聞法信受，慇懃精進，求自然慧，樂獨善寂，深知諸法因緣，是名辟支佛乘，如彼諸子為求鹿車出於火宅；若有眾生從佛世尊聞法信受，勤修精進，求一切智、佛智、自然智、無師智，如來知見、力、無所畏，愍念、安樂無量眾生，利益天人，度脫一切，是名大乘，菩薩求此乘故，名為摩訶薩，如彼諸子為求牛車、出於火宅。

(The Buddha continued:) "Shariputra! If there are beings who have an inner nature of wisdom, who hear the Dharma from the Buddha, the World-Honored One, and believe and accept it, are earnest and diligent, wish quickly to leave the three realms, and seek nirvana for themselves, this is called the Hearer Vehicle, like those sons who went out of the burning house seeking a goat cart. If there are beings who hear the Dharma from the Buddha, the World-Honored One, and believe and accept it, are earnest and diligent, seek self-arisen wisdom, delight in solitary goodness and quiet, and deeply know the causes and conditions of all dharmas, this is called the Pratyekabuddha Vehicle, like those sons who went out of the burning house seeking a deer cart. If there are beings who hear the Dharma from the Buddha, the World-Honored One, and believe and accept it, are diligent in practice, seek all-knowing wisdom, Buddha wisdom, self-arisen wisdom, wisdom without a teacher, the Tathagata's knowledge and vision, powers, and fearlessness, and who pity and give peace and joy to countless beings, benefit gods and humans, and deliver all, this is called the Great Vehicle; because Bodhisattvas seek this vehicle, they are called Mahasattvas, like those sons who went out of the burning house seeking an ox cart.

「舍利弗！如彼長者，見諸子等安隱得出火宅，到無畏處，自惟財富無量，等以大車而賜諸子。如來亦復如是，為一切眾生之父，若見無量億千眾生，以佛教門出三界苦，怖畏險道，得涅槃樂。

(The Buddha continued:) "Shariputra! Like that elder, who seeing his sons safely out of the burning house and arrived at a place of no fear, and thinking of his immeasurable wealth, gave great carts equally to his sons, the Tathagata too is the father of all beings, and when he sees countless billions of thousands of beings leave the suffering of the three realms through the Buddha's teaching gate, escape the fearful dangerous road, and attain the joy of nirvana,

「如來爾時便作是念：『我有無量無邊智慧、力、無畏等諸佛法藏，是諸眾生皆是我子，等與大乘，不令有人獨得滅度，皆以如來滅度而滅度之。』是諸眾生脫三界者，悉與諸佛禪定、解脫等娛樂之具，皆是一相、一種，聖所稱歎，能生淨妙第一之樂。

(The Buddha continued:) "The Tathagata then has this thought: 'I have countless, boundless stores of the Buddha's wisdom, powers, fearlessness, and other dharmas, and these beings are all my sons, to whom I shall give equally the Great Vehicle, and not let anyone attain extinction alone, but let all attain extinction through the Tathagata's extinction.' To these beings who have escaped the three realms, I give the Buddhas' meditation, liberation, and other playthings of delight, which are all of one mark and one kind, praised by the holy ones, able to produce pure, wondrous, foremost joy.

「舍利弗！如彼長者，初以三車誘引諸子，然後但與大車，寶物莊嚴，安隱第一；然彼長者無虛妄之咎。如來亦復如是，無有虛妄，初說三乘引導眾生，然後但以大乘而度脫之。何以故？如來有無量智慧、力、無所畏諸法之藏，能與一切眾生大乘之法，但不盡能受。

(The Buddha continued:) "Shariputra! Like that elder who first lured his sons with three carts and afterward gave only great carts adorned with jeweled things and supremely safe, yet the elder had no fault of falsehood, the Tathagata too is without falsehood, first teaching the Three Vehicles to lead beings, and afterward delivering them only by the Great Vehicle. Why? The Tathagata has immeasurable stores of wisdom, power, fearlessness, and other dharmas, and can give all beings the Dharma of the Great Vehicle, but not all can fully receive it.

「舍利弗！以是因緣，當知諸佛方便力故，於一佛乘分別說三。」

(The Buddha continued:) "Shariputra! For this reason you should know that, by the power of the Buddhas' skillful means, within the One Buddha Vehicle they distinguish and teach three."

佛欲重宣此義，而說偈言：

The Buddha, wishing to restate this meaning, spoke in verse:

「譬如長者，有一大宅，其宅久故，

"Suppose there is an elder, who has a great house, and this house is old,

而復頓弊，堂舍高危，柱根摧朽，

And moreover worn down, its halls high and precarious, the bases of its pillars broken and rotten,

梁棟傾斜，基陛隤毀，牆壁圮坼，

Its beams and ridgepoles leaning, its foundations and steps collapsed, its walls cracked and split,

泥塗褫落，覆苫亂墜，椽梠差脫，

The plaster fallen off, the thatch dropping in disorder, the rafters and eaves coming loose,

周障屈曲，雜穢充遍。有五百人，

The surrounding enclosure bent and crooked, filled everywhere with filth. There are five hundred people

止住其中。鵄梟雕鷲、烏鵲鳩鴿、

Living in it. Owls, eagles, vultures, crows, magpies, doves, and pigeons,

蚖蛇蝮蠍、蜈蚣蚰蜒、守宮百足、

Lizards, snakes, vipers, scorpions, centipedes, millipedes, geckos, and hundred-leggers,

狖貍鼷鼠，諸惡蟲輩，交橫馳走。

Weasels, civets, mice, and all manner of evil creatures run crisscross.

屎尿臭處，不淨流溢，蜣蜋諸蟲，

In the foul places of dung and urine, impurities overflow, and dung beetles and insects

而集其上。狐狼野幹，咀嚼踐蹋，

Gather on it. Foxes, wolves, and jackals chew and trample,

䶩齧死屍、骨肉狼藉。由是群狗，

Gnawing and biting corpses, with bones and flesh scattered about. Because of this, packs of dogs

競來搏撮，飢羸慞惶，處處求食。

Race to snatch and seize, gaunt with hunger and panicked, searching everywhere for food.

鬪諍𪙁掣，嘊喍㘁吠，其舍恐怖，

They fight and tug, snarl and howl and bark; the house is frightening,

變狀如是。處處皆有，魑魅魍魎、

Its transformations like this. Everywhere there are mountain sprites, water demons,

夜叉惡鬼，食噉人肉。毒蟲之屬，

Yakshas, and evil ghosts, who eat human flesh. Poisonous insects of all kinds,

諸惡禽獸，孚乳產生，各自藏護。

And evil birds and beasts, hatch and suckle their young, each hiding and guarding them.

夜叉競來，爭取食之，食之既飽，

The yakshas come racing, fighting to take and eat them, and having eaten their fill,

惡心轉熾，鬪諍之聲，甚可怖畏。

Their evil hearts blaze the more, and the sound of their fighting is most terrifying.

鳩槃荼鬼，蹲踞土埵，或時離地，

The kumbhanda ghosts squat on mounds of earth, and sometimes rise off the ground

一尺二尺，往返遊行，縱逸嬉戲，

A foot or two, going to and fro, roaming and playing without restraint,

捉狗兩足，撲令失聲，以腳加頸，

Seizing a dog by its two legs and slamming it down so that it loses its voice, setting a foot on its neck,

怖狗自樂。復有諸鬼，其身長大，

Frightening the dog for their own amusement. There are also ghosts with huge bodies,

裸形黑瘦，常住其中，發大惡聲，

Naked, black, and gaunt, always dwelling there, uttering great evil cries,

叫呼求食。復有諸鬼，其咽如針。

Calling out and begging for food. There are also ghosts whose throats are like needles.

復有諸鬼，首如牛頭，或食人肉，

There are also ghosts with heads like oxen, who either eat human flesh,

或復噉狗，頭髮蓬亂，殘害兇險，

Or devour dogs, with disheveled hair, cruel and fierce and dangerous,

飢渴所逼，叫喚馳走。夜叉餓鬼，

Driven by hunger and thirst, shouting and running about. The yakshas and hungry ghosts,

諸惡鳥獸，飢急四向，窺看窓牖。

And the evil birds and beasts, ravenous in all directions, peer through the windows.

如是諸難，恐畏無量。是朽故宅，

Such are its dangers, its terrors are immeasurable. This decayed old house

屬於一人。其人近出，未久之間，

Belongs to one man. That man has gone out only recently, and not long after,

於後舍宅，欻然火起，四面一時，

In the house behind, a fire suddenly breaks out, on all four sides at once,

其炎俱熾。棟梁椽柱，爆聲震裂，

Its flames all blazing. The beams, ridgepoles, rafters, and pillars crack with roaring sounds,

摧折墮落，牆壁崩倒。諸鬼神等，

Break and fall down, and the walls collapse. The ghosts and spirits

揚聲大叫。雕鷲諸鳥、鳩槃荼等，

Raise their voices in great cries. Eagles, vultures, and other birds, and the kumbhandas,

周章惶怖，不能自出。惡獸毒蟲，

Run about in panic, unable to get out. Evil beasts and poisonous insects

藏竄孔穴。毘舍闍鬼，亦住其中，

Hide in holes and crevices. The pishacha ghosts also live there,

薄福德故，為火所逼，共相殘害，

Being of thin merit and virtue, pressed by the fire, they harm one another,

飲血噉肉。野幹之屬，竝已前死，

Drinking blood and eating flesh. The jackals and the like had already died earlier,

諸大惡獸，競來食噉，臭煙熢㶿，

And great evil beasts race to devour them; foul smoke billows,

四面充塞。蜈蚣蚰蜒、毒蛇之類，

Filling all four sides. Centipedes, millipedes, poisonous snakes and the like,

為火所燒，爭走出穴，鳩槃荼鬼、

Burned by the fire, scramble out of their holes, and the kumbhanda ghosts

隨取而食。又諸餓鬼，頭上火燃，

Seize and eat them. And the hungry ghosts, with fire burning on their heads,

飢渴熱惱，周章悶走。其宅如是，

Hungry, thirsty, hot, and tormented, run about in confusion. The house is like this,

甚可怖畏，毒害火災，眾難非一。

Most frightening, with poison, harm, and fire disaster, its dangers not just one.

是時宅主，在門外立，聞有人言：

At this time the master of the house, standing outside the gate, hears someone say:

『汝諸子等，先因遊戲，來入此宅，

'Your sons earlier, while at play, came into this house,

稚小無知，歡娛樂著。』長者聞已，

Young and without understanding, delighting in their amusement.' When the elder hears this,

驚入火宅，方宜救濟，令無燒害。

He rushes into the burning house, intending to rescue them so they are not burned or harmed.

告喻諸子，說眾患難，惡鬼毒蟲，

He warns his sons, telling of the many dangers, the evil ghosts and poisonous insects,

災火蔓延，眾苦次第，相續不絕。

The spreading fire, the many sufferings in succession, following one another without end.

毒蛇蚖蝮，及諸夜叉、鳩槃茶鬼，

Poisonous snakes and vipers, the yakshas, and the kumbhanda ghosts,

野幹狐狗、雕鷲鵄梟，百足之屬，

Jackals, foxes, dogs, eagles, vultures, owls, hundred-leggers and the like,

飢渴惱急，甚可怖畏。此苦難處，

Hungry, thirsty, and in agitation, most terrifying. This place of suffering and hardship,

況復大火。諸子無知，雖聞父誨，

How much more the great fire. The sons are ignorant and, though they hear their father's admonition,

猶故樂著，嬉戲不已。是時長者，

Still are attached to their pleasure and keep playing without stopping. Then the elder

而作是念：『諸子如此，益我愁惱。

Has this thought: 'My sons are like this, which adds to my sorrow and vexation.

今此舍宅，無一可樂，而諸子等，

Now in this house there is not one thing to enjoy, yet my sons

耽湎嬉戲，不受我教，將為火害。』

Are immersed in play and do not accept my teaching, and will be harmed by the fire.'

即便思惟，設諸方便，告諸子等：

He then reflects and devises skillful means, and tells his sons:

『我有種種，珍玩之具，妙寶好車，

'I have all kinds of rare playthings, wondrous jewels and fine carts,

羊車鹿車、大牛之車，今在門外。

Goat carts, deer carts, and great ox carts, now outside the gate.

汝等出來，吾為汝等，造作此車，

Come out, and I shall make these carts for you,

隨意所樂，可以遊戲。』諸子聞說，

To whatever you like, to play with.' The sons, hearing of

如此諸車，即時奔競，馳走而出，

Such carts, immediately race and run out,

到於空地，離諸苦難。長者見子，

Reaching open ground, free of suffering and danger. The elder, seeing his sons

得出火宅，住於四衢。坐師子座，

Escaped from the burning house, stands at the crossroads, sits on the lion seat,

而自慶言：『我今快樂！此諸子等，

And congratulates himself: 'Now I am happy! These sons,

生育甚難，愚小無知，而入險宅。

Hard to bear and raise, foolish and young and without understanding, entered a dangerous house,

多諸毒蟲，魑魅可畏，大火猛炎，

With many poisonous insects, frightening sprites, and a great fire with fierce flames

四面俱起。而此諸子，貪樂嬉戲。

Rising on all four sides. Yet these sons are greedy for play.

我已救之，令得脫難。是故諸人，

I have saved them and let them escape the disaster. So, everyone,

我今快樂。』爾時諸子，知父安坐，

I am now happy.' Then the sons, knowing their father is sitting at ease,

皆詣父所，而白父言：『願賜我等，

All go to their father and say to him: 'Please give us

三種寶車。如前所許：「諸子出來，

The three kinds of jeweled carts, as you promised before: "Sons, come out,

當以三車，隨汝所欲。」今正是時，

And I shall give you three carts, as you wish." Now is the time,

唯垂給與。』長者大富，庫藏眾多，

We only beg you to give them.' The elder is very rich, with many storehouses,

金銀琉璃、車𤦲馬腦，以眾寶物，

Gold, silver, lapis lazuli, seashell, agate, and many jewels,

造諸大車。莊校嚴飾，周匝欄楯，

With which he makes great carts. Adorned and decorated, with railings all around,

四面懸鈴，金繩交絡。真珠羅網，

Bells hung on four sides, and golden cords interlaced. Nets of pearls

張施其上，金華諸瓔，處處垂下，

Are spread over them, and golden flowers and necklaces hang down everywhere,

眾綵雜飾，周匝圍繞，柔軟繒纊，

Mixed with many colors and surrounding them, with soft silk and cotton

以為茵蓐。上妙細㲲，價直千億，

Made into cushions. Fine, wondrous, delicate cloth worth a thousand billion

鮮白淨潔，以覆其上。有大白牛，

Bright, white, and clean, covers them. There are great white oxen,

肥壯多力，形體姝好，以駕寶車。

Fat, strong, powerful, and beautiful in form, yoked to the jeweled carts.

多諸儐從，而侍衛之。以是妙車，

Many attendants guard them. With these wondrous carts,

等賜諸子。諸子是時，歡喜踴躍，

He gives equally to his sons. The sons at this time are joyful and leap with delight,

乘是寶車，遊於四方，嬉戲快樂，

Riding the jeweled carts, traveling in all directions, playing and enjoying themselves,

自在無礙。告舍利弗：『我亦如是，

Free and unobstructed. I tell you, Shariputra: 'I too am like this,

眾聖中尊，世間之父。一切眾生，

Honored among the holy ones, the father of the world. All beings

皆是吾子，深著世樂，無有慧心。

Are my sons, deeply attached to worldly pleasures, without a mind of wisdom.

三界無安，猶如火宅，眾苦充滿，

The three realms are not safe, like a burning house, filled with many sufferings,

甚可怖畏。常有生老、病死憂患，

Most frightening. There are always the worries of birth, old age, sickness, and death,

如是等火，熾然不息。如來已離，

Such fires blaze without rest. The Tathagata has already left

三界火宅，寂然閑居，安處林野。

The burning house of the three realms, dwelling in quiet leisure, at peace in forest and wilds.

今此三界，皆是我有，其中眾生，

Now these three realms all belong to me, and the beings within them

悉是吾子。而今此處，多諸患難，

Are all my sons. Yet this place now has many dangers,

唯我一人，能為救護。雖復教詔，

And I alone can save and protect them. Though I teach and instruct,

而不信受，於諸欲染，貪著深故。

They do not believe or accept it, because they are deeply attached to desire and defilement.

以是方便，為說三乘，令諸眾生，

By this skillful means, I teach the Three Vehicles, so that beings

知三界苦，開示演說，出世間道。

May know the suffering of the three realms, and I reveal and expound the Way beyond the world.

是諸子等，若心決定，具足三明，

These sons, if their minds are resolved, fully endowed with the three insights

及六神通，有得緣覺、不退菩薩。

And the six spiritual powers, some will become Pratyekabuddhas and non-retreating Bodhisattvas.

汝舍利弗！我為眾生，以此譬喻，

You, Shariputra! For beings I use this parable

說一佛乘。汝等若能，信受是語，

To teach the One Buddha Vehicle. If you can

一切皆當，得成佛道。是乘微妙、

Believe and accept these words, all of you will attain the Buddha Way. This vehicle is subtle and wondrous,

清淨第一，於諸世間，為無有上，

Pure and foremost, unsurpassed in all the world,

佛所悅可。一切眾生，所應稱讚、

Delighted in by the Buddha, to be praised by all beings,

供養禮拜。無量億千，諸力解脫、

And made offerings to and bowed before. Countless billions of thousands of powers and liberations,

禪定智慧，及佛餘法，得如是乘。

Meditation, wisdom, and the other Buddha dharmas are gained in this vehicle.

令諸子等，日夜劫數，常得遊戲，

Let the sons, through days, nights, and kalpas, always play

與諸菩薩，及聲聞眾，乘此寶乘，

With the Bodhisattvas and the assembly of Hearers, riding this jeweled vehicle,

直至道場。以是因緣，十方諦求，

Straight to the place of the Way. For this reason, seek everywhere in the ten directions,

更無餘乘，除佛方便。』告舍利弗：

And there is no other vehicle, except the Buddha's skillful means.' I tell Shariputra:

『汝諸人等，皆是吾子，我則是父。

'All of you are my sons, and I am your father.

汝等累劫，眾苦所燒，我皆濟拔，

You, through kalpas, were burned by many sufferings, and I rescued you all,

令出三界。我雖先說：「汝等滅度。」

Letting you leave the three realms. Though I said earlier: "You have attained extinction,"

但盡生死，而實不滅；今所應作，

It was only that birth and death were ended, and it was not true extinction; what should now be done

唯佛智慧。若有菩薩，於是眾中，

Is only the Buddha's wisdom. If there are Bodhisattvas in this assembly

能一心聽，諸佛實法。諸佛世尊，

Who can listen single-mindedly to the true Dharma of the Buddhas: the Buddhas, World-Honored Ones,

雖以方便；所化眾生，皆是菩薩。

Though they use skillful means, the beings they transform are all Bodhisattvas.

若人小智，深著愛欲，為此等故，

If people have little wisdom and are deeply attached to love and desire, for such as these

說於苦諦。眾生心喜，得未曾有，

I teach the truth of suffering. Beings' hearts rejoice, gaining what they never had,

佛說苦諦，真實無異。若有眾生，

The truth of suffering the Buddha teaches is real and without difference. If there are beings

不知苦本，深著苦因，不能暫捨。

Who do not know the root of suffering, are deeply attached to its cause, and cannot give it up even briefly,

為是等故，方便說道。諸苦所因，

For such as these, by skillful means I teach the Way. The cause of all suffering

貪欲為本，若滅貪欲，無所依止，

Has desire as its root; if desire is ended and there is nothing to rely on,

滅盡諸苦，名第三諦。為滅諦故，

All suffering is ended, which is called the third truth. For the sake of the truth of cessation,

修行於道，離諸苦縛，名得解脫。

One practices the Way, leaves the bonds of suffering, and is called liberated.

是人於何，而得解脫？但離虛妄，

By what does this person attain liberation? Merely by leaving falsehood,

名為解脫；其實未得，一切解脫。

It is called liberation; but in truth they have not attained full liberation.

佛說是人，未實滅度。斯人未得，

The Buddha says such a person has not truly attained extinction. Since this person has not attained

無上道故，我意不欲，令至滅度。

The unsurpassed Way, it is not my wish to bring them to extinction.

我為法王，於法自在，安隱眾生，

I am the King of the Dharma, free in the Dharma, and to give beings peace

故現於世。汝舍利弗！我此法印，

I appear in the world. You, Shariputra! This seal of my Dharma

為欲利益，世間故說，在所遊方，

Is taught out of a wish to benefit the world; wherever you travel,

勿妄宣傳。若有聞者，隨喜頂受，

Do not teach it recklessly. If there are those who hear it, rejoice, and receive it on their heads,

當知是人，阿鞞跋致。若有信受，

You should know that such a person is an avaivartika, one who does not retreat. If there are those who believe and accept

此經法者，是人已曾，見過去佛，

The Dharma of this sutra, this person has already seen the Buddhas of the past,

恭敬供養，亦聞是法。若人有能，

Reverently made offerings, and also heard this Dharma. If someone is able

信汝所說，則為見我，亦見於汝，

To believe what you say, then he has seen me, and has also seen you,

及比丘僧，並諸菩薩。斯法華經，

And the community of bhikshus, together with the Bodhisattvas. This Lotus Sutra

為深智說，淺識聞之，迷惑不解。

Is taught for those of deep wisdom; those of shallow understanding who hear it are confused and do not understand.

一切聲聞，及辟支佛，於此經中，

All Hearers and Pratyekabuddhas, in this sutra,

力所不及。汝舍利弗！尚於此經，

Are beyond what their strength can reach. You, Shariputra, even in this sutra

以信得入；況餘聲聞。其餘聲聞，

Entered through faith; how much more the other Hearers. The other Hearers,

信佛語故，隨順此經，非己智分。

Because they believe the Buddha's words, follow this sutra, and it is not within their own wisdom.

又舍利弗！憍慢懈怠、計我見者，

Again, Shariputra! To the arrogant and lazy, and those who hold the view of self,

莫說此經。凡夫淺識，深著五欲，

Do not teach this sutra. Ordinary people of shallow understanding, deeply attached to the five desires,

聞不能解，亦勿為說。若人不信，

Who hear it and cannot understand, do not teach it to them either. If people do not believe,

毀謗此經，則斷一切，世間佛種。

And slander this sutra, then they cut off all the Buddha seeds in the world.

或復顰蹙，而懷疑惑，汝當聽說，

Or if they frown and harbor doubt, you should listen as I tell

此人罪報。若佛在世，若滅度後，

The retribution of such a person. Whether the Buddha is in the world, or after extinction,

其有誹謗，如斯經典，見有讀誦、

If there are those who slander such a sutra, and on seeing those who read, recite,

書持經者，輕賤憎嫉，而懷結恨。

Copy, and uphold the sutra, hold them in contempt, hatred, and envy, and harbor grudges,

此人罪報，汝今復聽。其人命終，

The retribution for this person's offenses, listen to it again now. When this person's life ends,

入阿鼻獄，具足一劫，劫盡更生。

he enters the Avici hell for a full kalpa, and when the kalpa ends is born again.

如是展轉，至無數劫，從地獄出，

Thus he passes on through countless kalpas, and when he comes out of hell,

當墮畜生。若狗野幹，其形𩑔瘦，

he must fall into the animals: perhaps a dog or a jackal, its body gaunt and thin,

黧黮疥癩，人所觸嬈。又復為人，

dark and mangy, tormented by people. Then again as a human,

之所惡賤，常困飢渴，骨肉枯竭，

he is despised and held lowly by all, always afflicted by hunger and thirst, his flesh and bones withered,

生受楚毒，死被瓦石。斷佛種故，

suffering bitter pain in life and pelted with tiles and stones in death. Because he cut off the seed of Buddhahood,

受斯罪報。若作馲駝，或生驢中，

he receives this retribution. If he becomes a camel, or is born among donkeys,

身常負重，加諸杖捶，但念水草，

his body always carries heavy loads, and he is beaten with sticks, thinking only of water and grass,

餘無所知。謗斯經故，獲罪如是。

and knowing nothing else. Because he slandered this sutra, he receives such punishment.

有作野幹，來入聚落，身體疥癩，

Or he becomes a jackal and comes into a village, his body mangy,

又無一目。為諸童子，之所打擲，

and missing an eye. He is beaten and pelted by boys,

受諸苦痛，或時致死。於此死已，

suffering pain, and sometimes dies. When he has died in this way,

更受蟒身。其形長大，五百由旬，

he again takes the body of a python. Its form is huge, five hundred yojanas long,

聾騃無足，宛轉腹行，為諸小蟲，

deaf and dull and without feet, writhing and crawling on its belly, eaten at by many small insects,

之所唼食，晝夜受苦，無有休息。

suffering by day and night, with no rest.

謗斯經故，獲罪如是。若得為人，

Because he slandered this sutra, he receives such punishment. If he gets to be human,

諸根闇鈍，矬陋攣躄，盲聾背傴。

his faculties are dim and dull, he is short, ugly, crippled and lame, blind, deaf and hunchbacked.

有所言說，人不信受，口氣常臭，

What he says is not believed or accepted, his breath is always foul,

鬼魅所著。貧窮下賤，為人所使，

he is possessed by ghosts and sprites. Poor and lowly, he is ordered about by others,

多病痟瘦，無所依怙。雖親附人，

often sick and emaciated, with no one to rely on. Though he attaches himself to people,

人不在意，若有所得，尋復忘失。

they pay no heed to him, and if he gains anything, he soon forgets or loses it.

若修醫道，順方治病，更增他疾，

If he practices medicine and treats illness by the prescriptions, he only adds to others' ailments,

或復致死。若自有病，無人救療，

or even causes death. If he himself is ill, no one rescues or treats him,

設服良藥，而復增劇。若他反逆、

and even if he takes good medicine, it only makes it worse. If others rebel,

抄劫竊盜，如是等罪，橫羅其殃。

plunder or steal, such offenses as these bring misfortune upon him unjustly.

如斯罪人，永不見佛，眾聖之王，

Such an offender never sees the Buddha, king of all the sages,

說法教化。如斯罪人，常生難處，

preaching the Dharma and teaching. Such an offender is always born in difficult places,

狂聾心亂，永不聞法。於無數劫、

mad, deaf and confused in mind, and never hears the Dharma. For countless kalpas,

如恆河沙，生輒聾瘂，諸根不具。

as many as the sands of the Ganges, at birth he is deaf and mute, his faculties incomplete.

常處地獄，如遊園觀，在餘惡道，

He always dwells in hell as if roaming a garden, and in the other evil paths

如己舍宅，駝驢豬狗，是其行處。

as if in his own house; camels, donkeys, pigs and dogs are where he goes.

謗斯經故，獲罪如是。若得為人，

Because he slandered this sutra, he receives such punishment. If he gets to be human,

聾盲瘖瘂、貧窮諸衰，以自莊嚴。

deafness, blindness, muteness, poverty and all kinds of decline serve as his adornment.

水腫乾痟、疥癩癰疽、如是等病，

Dropsy, wasting, mange, abscesses and boils, such illnesses as these

以為衣服。身常臭處，垢穢不淨，

are his clothing. His body is always in a foul place, filthy and unclean,

深著我見，增益瞋恚，婬欲熾盛，

deeply attached to the view of self, increasing anger and hatred, with lust blazing,

不擇禽獸。謗斯經故，獲罪如是。』

not even choosing among birds and beasts. Because he slandered this sutra, he receives such punishment.'

告舍利弗：『謗斯經者，若說其罪，

He told Shariputra: 'For one who slanders this sutra, if I were to tell of his offenses,

窮劫不盡。以是因緣，我故語汝：

to the end of a kalpa they would not be exhausted. For this reason I tell you:

「無智人中，莫說此經。」若有利根，

"Do not preach this sutra among the unwise." If there are those of sharp faculties,

智慧明瞭，多聞強識，求佛道者，

clear in wisdom, of wide learning and strong memory, seeking the Buddha's way,

如是之人，乃可為說。若人曾見，

to such people it may be preached. If a person has seen

億百千佛，殖諸善本，深心堅固，

hundreds of thousands of billions of Buddhas, planted good roots, and is deep and firm of heart,

如是之人，乃可為說。若人精進，

to such a person it may be preached. If a person is diligent,

常修慈心，不惜身命，乃可為說。

always cultivates a compassionate mind, and does not spare body or life, to him it may be preached.

若人恭敬，無有異心，離諸凡愚，

If a person is reverent, without a divided mind, and keeps apart from the common and foolish,

獨處山澤，如是之人，乃可為說。

dwelling alone in mountains and marshes, to such a person it may be preached.

又舍利弗！若見有人，捨惡知識，

Again, Shariputra! If you see a person who abandons evil friends

親近善友，如是之人，乃可為說。

and draws close to good friends, to such a person it may be preached.

若見佛子，持戒清潔，如淨明珠，

If you see a child of the Buddha who keeps the precepts pure, like a clear bright pearl,

求大乘經，如是之人，乃可為說。

and seeks the Mahayana sutras, to such a person it may be preached.

若人無瞋，質直柔軟，常愍一切，

If a person is without anger, honest and gentle, always compassionate to all,

恭敬諸佛，如是之人，乃可為說。

and reverent to the Buddhas, to such a person it may be preached.

復有佛子，於大眾中，以清淨心，

Again, there are children of the Buddha who, in the great assembly, with a pure mind,

種種因緣、譬喻言辭，說法無礙，

with all kinds of causes, conditions, parables and words, preach the Dharma without obstruction;

如是之人，乃可為說。若有比丘，

to such a person it may be preached. If there is a monk

為一切智，四方求法，合掌頂受，

who, for the sake of omniscience, seeks the Dharma in all directions, receives it with palms joined and head bowed,

但樂受持，大乘經典，乃至不受，

and only delights in receiving and upholding the Mahayana scriptures, and does not accept even

餘經一偈，如是之人，乃可為說。

a single verse of other sutras, to such a person it may be preached.

如人至心，求佛舍利，如是求經，

Like a person who seeks the Buddha's relics with utmost sincerity, one who seeks the sutra in this way,

得已頂受，其人不復，志求餘經，

and having obtained it receives it on his head, who no longer

亦未曾念，外道典籍，如是之人，

seeks other sutras, and never thinks of the books of outer paths, to such a person

乃可為說。』告舍利弗：『我說是相，

it may be preached.' He told Shariputra: 'If I were to speak of the marks of those who

求佛道者，窮劫不盡。』如是等人，

seek the Buddha's way, to the end of a kalpa I could not exhaust them.' To such people

則能信解，汝當為說，妙法華經。」

who can believe and understand, you should preach the Lotus Sutra of the Wondrous Dharma."

爾時慧命須菩提、摩訶迦旃延、摩訶迦葉、摩訶目犍連，從佛所聞未曾有法，世尊授舍利弗阿耨多羅三藐三菩提記，發希有心，歡喜踴躍，即從座起，整衣服偏袒右肩，右膝著地，一心合掌，曲躬恭敬，瞻仰尊顏而白佛言：「我等居僧之首，年竝朽邁，自謂已得涅槃，無所堪任，不復進求阿耨多羅三藐三菩提。世尊往昔說法既久，我時在座，身體疲懈，但念空、無相、無作，於菩薩法——遊戲神通、淨佛國土、成就眾生——心不喜樂。所以者何？世尊令我等出於三界，得涅槃證。又今我等年已朽邁，於佛教化菩薩阿耨多羅三藐三菩提，不生一念好樂之心。我等今於佛前，聞授聲聞阿耨多羅三藐三菩提記，心甚歡喜，得未曾有。不謂於今，忽然得聞希有之法，深自慶幸，獲大善利，無量珍寶、不求自得。

At that time the venerable Subhuti, Mahakatyayana, Mahakashyapa and Mahamaudgalyayana, having heard from the Buddha a Dharma they had never heard, and the World-Honored One having bestowed on Shariputra the prediction of unsurpassed, perfect and complete enlightenment, gave rise to a rare mind, and were joyful and leaping with delight; at once they rose from their seats, straightened their robes, bared their right shoulders, put their right knees on the ground, with one mind joined their palms, bowed reverently, gazed up at the World-Honored One's face, and said to the Buddha: "We are at the head of the monastic community, and all of us are old and decrepit; we told ourselves that we had already attained nirvana, that there was nothing more we could do, and we no longer sought unsurpassed, perfect and complete enlightenment. When the World-Honored One had long been preaching the Dharma, we were present in the assembly, our bodies tired and slack, thinking only of emptiness, signlessness and non-action; as for the Bodhisattva Dharma, to play with spiritual powers, purify Buddha lands and bring beings to maturity, our minds took no delight. Why? Because the World-Honored One had us go beyond the three realms and attain realization of nirvana. And now we are old and decrepit, and regarding the Buddha's teaching and transforming of Bodhisattvas toward unsurpassed, perfect and complete enlightenment, we did not give rise to a single thought of delight. Now, before the Buddha, we have heard predictions of unsurpassed, perfect and complete enlightenment for the Shravakas, and our minds are overjoyed and have gained what we never had before. We never imagined that now we would suddenly hear such a rare Dharma, and we deeply congratulate ourselves on obtaining great and good benefit, limitless treasures obtained without seeking.

「世尊！我等今者樂說譬喻以明斯義。譬若有人，年既幼稚，捨父逃逝，久住他國，或十、二十，至五十歲，年既長大，加復窮困，馳騁四方以求衣食。漸漸遊行，遇向本國。其父先來，求子不得，中止一城。其家大富，財寶無量——金、銀、琉璃、珊瑚、虎珀、頗梨珠等，其諸倉庫，悉皆盈溢；多有僮僕、臣佐、吏民；象馬車乘，牛羊無數——出入息利，乃遍他國，商估賈客亦甚眾多。時貧窮子遊諸聚落，經歷國邑，遂到其父所止之城。父每念子，與子離別五十餘年，而未曾向人說如此事，但自思惟，心懷悔恨，自念老朽，多有財物，金銀珍寶，倉庫盈溢；無有子息，一旦終沒，財物散失，無所委付。是以慇懃每憶其子，復作是念：『我若得子，委付財物，坦然快樂，無復憂慮。』

(Subhuti and the others continued:) "World-Honored One! We now delight in telling a parable to make this meaning clear. Suppose there was a person who, being young and immature, abandoned his father and ran away, and lived long in another country, for ten, twenty, up to fifty years; as he grew older and was also poor and in distress, he roamed in all directions seeking clothing and food. Gradually, wandering, he happened to head toward his home country. His father had earlier searched for his son without finding him, and had stopped in one city. His household was very rich, with limitless wealth and treasures: gold, silver, lapis lazuli, coral, amber, crystal beads and the like, all his storehouses overflowing; he had many servants, ministers, officials and people; elephants, horses, carriages, oxen and sheep without number; his income and interest from lending spread through other countries, and there were very many traveling traders and merchants. At that time the poor son wandered through villages, passed through countries and towns, and at last arrived at the city where his father lived. The father had always thought of his son, having been parted from him for more than fifty years, yet had never spoken of this to anyone, only reflecting by himself, his heart full of regret, thinking: 'I am old and decrepit and have much wealth, gold, silver and treasure, my storehouses overflowing; but I have no child, and one day when I die, my wealth will be scattered and lost, with no one to entrust it to.' So he constantly and earnestly remembered his son, and thought: 'If I could get my son and entrust my wealth to him, I would be at ease and happy, and no longer worry.'

「世尊！爾時窮子傭賃展轉遇到父舍，住立門側。遙見其父、踞師子床，寶機承足，諸婆羅門、剎利、居士皆恭敬圍繞，以真珠瓔珞，價直千萬，莊嚴其身；吏民、僮僕，手執白拂，侍立左右。覆以寶帳，垂諸華幡，香水灑地，散眾名華，羅列寶物，出內取與，有如是等種種嚴飾，威德特尊。窮子見父有大力勢，即懷恐怖，悔來至此。竊作是念：『此或是王，或是王等，非我傭力得物之處。不如往至貧裡，肆力有地，衣食易得。若久住此，或見逼迫，強使我作。』作是念已，疾走而去。

(Subhuti and the others continued:) "World-Honored One! At that time the poor son, working for hire as he moved from place to place, came to his father's house and stood at the side of the gate. From afar he saw his father seated on a lion couch with a jeweled footstool beneath his feet, with Brahmins, Kshatriyas and householders all respectfully surrounding him, his body adorned with pearl necklaces worth ten million, with officials, people and servants holding white whisks and standing attendance at his left and right. A jeweled canopy covered him, flowered banners hung down, perfumed water sprinkled the ground, famous flowers were scattered, treasures were laid out, and goods were taken in and given out, with such varied decorations, his majesty and virtue especially exalted. The poor son, seeing that his father had great power and influence, was at once seized with fear and regretted having come there. He thought secretly: 'This is perhaps a king, or one equal to a king; this is not a place where I can earn goods by my labor. It would be better to go to a poor village, where there is room to exert my strength and clothing and food are easy to get. If I stay long here, I may be pressed and forced to work.' Having thought this, he hurried away.

「時富長者於師子座，見子便識，心大歡喜，即作是念：『我財物庫藏，今有所付。我常思念此子，無由見之，而忽自來，甚適我願。我雖年朽，猶故貪惜。』即遣傍人，急追將還。爾時使者，疾走往捉。窮子驚愕，稱怨大喚：『我不相犯，何為見捉？』使者執之愈急，強牽將還。於時窮子，自念無罪，而被囚執，此必定死；轉更惶怖，悶絕躄地。父遙見之，而語使言：『不須此人，勿強將來。以冷水灑面，令得醒悟，莫復與語。』所以者何？父知其子志意下劣，自知豪貴為子所難，審知是子而以方便，不語他人云是我子。使者語之：『我今放汝，隨意所趣。』窮子歡喜，得未曾有，從地而起，往至貧裡、以求衣食。

(Subhuti and the others continued:) "The rich elder, on his lion seat, saw his son and recognized him at once; his heart was greatly delighted, and he thought: 'I now have someone to entrust my treasures and storehouses to. I have always thought of this son, with no way to see him, and now he has suddenly come of himself, which greatly fulfills my wish. Though I am old and decrepit, I still hold on to my wealth greedily.' He at once sent men at his side to hurry after him and bring him back. Then the messengers ran quickly and seized him. The poor son was startled and cried out in complaint: 'I have not offended you; why am I seized?' The messengers held him all the more firmly and forcibly dragged him back. Then the poor son, thinking himself innocent yet imprisoned, was sure that he would die; he became still more terrified and fainted, collapsing on the ground. The father saw it from afar and said to the messengers: 'I do not need this person; do not bring him by force. Sprinkle cold water on his face to bring him to, and do not speak to him again.' Why? The father knew that his son's will was low and inferior, and knew that his own wealth and rank would be hard for his son to face; knowing for certain that he was his son, he used expedient means and did not tell others that this was his son. The messengers said to him: 'I now release you; go wherever you please.' The poor son was delighted, gaining what he never had before, rose from the ground, and went to a poor village to seek clothing and food.

「爾時長者將欲誘引其子而設方便，密遣二人，形色憔悴無威德者：『汝可詣彼，徐語窮子：「此有作處，倍與汝直。」窮子若許，將來使作。若言：「欲何所作？」便可語之：「僱汝除糞。我等二人亦共汝作。」』時二使人即求窮子，既已得之，具陳上事。

(Subhuti and the others continued:) "Then the elder, wishing to draw his son in, devised an expedient and secretly sent two men whose appearance was haggard and without dignity: 'Go to him and gently say to the poor son: "There is work here, and you will be paid double." If the poor son agrees, bring him to work. If he asks: "What work is to be done?" you may tell him: "We are hiring you to clear away dung. We two will also work with you."' Then the two messengers sought out the poor son, and having found him, told him all of the above.

「爾時窮子先取其價，尋與除糞。其父見子，愍而怪之。又以他日，於窓牖中遙見子身，羸瘦憔悴，糞土塵坌，汙穢不淨。即脫瓔珞、細軟上服、嚴飾之具，更著麁弊垢膩之衣，塵土坌身，右手執持除糞之器，狀有所畏。語諸作人：『汝等勤作，勿得懈息。』以方便故，得近其子。後復告言：『咄，男子！汝常此作，勿復餘去，當加汝價。諸有所須瓫器米麵鹽醋之屬，莫自疑難，亦有老弊使人須者相給，好自安意。我如汝父，勿復憂慮。所以者何？我年老大，而汝少壯，汝常作時，無有欺怠瞋恨怨言，都不見汝有此諸惡，如餘作人。自今已後，如所生子。』即時長者、更與作字，名之為兒。爾時窮子雖欣此遇，猶故自謂客作賤人。由是之故，於二十年中常令除糞。過是已後，心相體信，入出無難，然其所止猶在本處。

(Subhuti and the others continued:) "Then the poor son first took his pay and then began to clear away dung with them. His father saw his son, pitied him and was moved. Another day, from a window, he saw from afar his son's body, gaunt and haggard, covered with dung and dust, filthy and unclean. He at once took off his pearl necklaces, his fine soft outer garments and his adorning things, put on coarse, worn, grimy clothes, covered his body with dust, took a dung-clearing tool in his right hand, and looked as if he were afraid of something. He said to the workers: 'You must work diligently and not slack off.' By this expedient he was able to approach his son. Later he said to him: 'Hey, young man! You should always work here and not go elsewhere again; I will raise your pay. Whatever you need, basins, utensils, rice, flour, salt, vinegar and the like, do not hesitate or feel awkward; there are also old worn-out servants whose things can be given to you if you need them; set your mind at ease. I am like your father; do not worry again. Why? I am old and you are young and strong, and when you work, you never cheat, slack off or show anger and resentful words; I have not seen you with these bad habits as with the other workers. From now on, you are like a son born to me.' At once the elder gave him a name and called him his son. Then the poor son, though pleased with this treatment, still thought of himself as a hired lowly person. For this reason, for twenty years he was constantly made to clear away dung. After this, their hearts came to trust each other, and he went in and out without difficulty, yet the place where he stayed was still in the old place.

「世尊，爾時長者有疾，自知將死不久。語窮子言：『我今多有金銀珍寶，倉庫盈溢，其中多少、所應取與，汝悉知之。我心如是，當體此意。所以者何？今我與汝，便為不異，宜加用心，無令漏失。』爾時窮子，即受教勅，領知眾物，金銀珍寶及諸庫藏，而無悕取一飡之意。然其所止故在本處，下劣之心亦未能捨。復經少時，父知子意漸已通泰，成就大志，自鄙先心。臨欲終時，而命其子並會親族、國王、大臣、剎利、居士，皆悉已集，即自宣言：『諸君當知！此是我子，我之所生。於某城中、捨吾逃走，伶俜辛苦五十餘年，其本字某。我名某甲，昔在本城懷憂推覓，忽於此間遇會得之。此實我子，我實其父。今我所有一切財物，皆是子有，先所出內，是子所知。』

(Subhuti and the others continued:) "World-Honored One, at that time the elder fell ill and knew that he would die before long. He said to the poor son: 'I now have much gold, silver and treasure, my storehouses overflowing; how much there is, what should be taken and given out, you know it all. My intention is like this; you should understand this intent. Why? Now you and I are no different; you should take more care and not let anything be lost.' Then the poor son received the instruction, took charge of all the things, the gold, silver, treasures and storehouses, yet had no intention of taking even a single meal's worth. Yet the place where he stayed was still in the old place, and his low and inferior mind had still not been abandoned. After a short time, the father knew that his son's mind had gradually become open and at ease, that he had achieved great aims and despised his earlier mind. When he was about to die, he commanded his son to gather the relatives, the king, ministers, Kshatriyas and householders, and when all had assembled, he declared himself: 'Know this, all of you! This is my son, whom I begot. In a certain city, he abandoned me and ran away, wandering alone in hardship for more than fifty years, and his original name was such and such. My name is so and so; formerly in my home city I searched for him with worry and grief, and suddenly in this place I met and found him. This is truly my son, and I am truly his father. Now all the wealth that I have is my son's, and what was previously paid out and taken in, my son knows.'

「世尊！是時窮子聞父此言，即大歡喜，得未曾有，而作是念：『我本無心有所希求，今此寶藏自然而至。』

(Subhuti and the others continued:) "World-Honored One! Then the poor son, hearing his father's words, was greatly delighted, gaining what he never had before, and thought: 'I originally had no intention of seeking anything, and now this treasure store has come to me of itself.'

「世尊！大富長者則是如來，我等皆似佛子，如來常說我等為子。世尊！我等以三苦故，於生死中受諸熱惱，迷惑無知，樂著小法。今日世尊令我等思惟，蠲除諸法戲論之糞，我等於中勤加精進，得至涅槃一日之價。既得此已，心大歡喜，自以為足，而便自謂：『於佛法中勤精進故，所得弘多。』然世尊先知我等，心著弊欲，樂於小法，便見縱捨，不為分別：『汝等當有如來知見寶藏之分。』世尊以方便力，說如來智慧。我等從佛，得涅槃一日之價，以為大得；於此大乘，無有志求。我等又因如來智慧，為諸菩薩開示演說，而自於此無有志願。所以者何？佛知我等心樂小法，以方便力、隨我等說；而我等不知真是佛子。今我等方知世尊，於佛智慧無所悋惜。所以者何？我等昔來真是佛子，而但樂小法，若我等有樂大之心，佛則為我說大乘法。於此經中唯說一乘，而昔於菩薩前，毀呰聲聞樂小法者，然佛實以大乘教化。是故我等，說本無心有所悕求。今法王大寶自然而至，如佛子所應得者皆已得之。」爾時摩訶迦葉欲重宣此義，而說偈言：

(Subhuti and the others continued:) "World-Honored One! The very rich elder is the Tathagata, and we are all like children of the Buddha, and the Tathagata has always said that we are his children. World-Honored One! Because of the three kinds of suffering, in birth and death we suffered burning distress, deluded and ignorant, delighting in the small Dharma. Today the World-Honored One has made us reflect on and clear away the dung of idle theories about all dharmas, and in this we diligently exerted ourselves and obtained a single day's wage of nirvana. Having obtained this, we were greatly delighted and thought ourselves satisfied, and said to ourselves: 'Because we have been diligent in the Buddha's Dharma, what we have gained is vast.' But the World-Honored One earlier knew that our minds were attached to base desires and delighted in the small Dharma, and so he let us be and did not make distinctions for us: 'You also have a share in the treasure of the Tathagata's knowledge and vision.' By the power of expedient means the World-Honored One spoke of the Tathagata's wisdom. We, following the Buddha, obtained a single day's wage of nirvana and thought it a great gain; for this Mahayana we had no aspiration to seek it. We also, because of the Tathagata's wisdom, explained and expounded it for the Bodhisattvas, yet for ourselves we had no aspiration for it. Why? The Buddha knew that our minds delighted in the small Dharma, and by the power of expedient means he spoke according to us; but we did not know that we were truly children of the Buddha. Now we have only just learned that the World-Honored One is not at all stingy with the Buddha's wisdom. Why? We have truly been children of the Buddha from of old, but only delighted in the small Dharma; if we had had a mind delighting in the great, the Buddha would have taught us the Mahayana Dharma. In this sutra he only speaks of the One Vehicle, whereas formerly before the Bodhisattvas he criticized Shravakas who delight in the small Dharma, yet the Buddha in truth teaches and transforms through the Mahayana. So we say that we originally had no intention of seeking anything. Now the great treasure of the Dharma King has come to us of itself, and all that children of the Buddha should obtain we have already obtained." Then Mahakashyapa, wishing to restate this meaning, spoke in verse:

「我等今日，聞佛音教，歡喜踴躍，

"Today we, hearing the Buddha's voice and teaching, are joyful and leaping,

得未曾有。佛說聲聞，當得作佛，

having gained what we never had before. The Buddha says Shravakas will be able to become Buddhas,

無上寶聚，不求自得。譬如童子，

an unsurpassed mass of treasure, gained without seeking. It is like a child,

幼稚無識，捨父逃逝，遠到他土，

young and ignorant, who left his father and ran away, going far to another land,

周流諸國，五十餘年。其父憂念，

wandering through various countries for more than fifty years. His father, anxious and thinking of him,

四方推求，求之既疲，頓止一城，

searched in all directions, and wearied by searching, stopped in one city,

造立舍宅，五欲自娛。其家鉅富，

built a house, and enjoyed himself with the five desires. His household was enormously rich,

多諸金銀、車𤦲馬腦、真珠琉璃；

with much gold and silver, seashell, agate, pearls and lapis lazuli;

象馬牛羊、輦輿車乘；田業僮僕、

elephants, horses, oxen and sheep, hand-carts, sedans and carriages; fields, servants,

人民眾多。出入息利，乃遍他國，

and very many people. Income and interest from lending reached other countries,

商估賈人、無處不有。千萬億眾，

and traders and merchants were everywhere. Tens of millions of people

圍繞恭敬，常為王者，之所愛念，

surrounded and revered him, and he was always beloved of kings,

群臣豪族，皆共宗重。以諸緣故，

and all the ministers and powerful clans esteemed him. For these reasons,

往來者眾，豪富如是，有大力勢。

those who came and went were many; he was rich and powerful like this, with great influence.

而年朽邁，益憂念子，夙夜惟念，

But he grew old and decrepit and thought more and more anxiously of his son, thinking day and night,

死時將至。痴子捨我，五十餘年，

'The time of death is approaching. My foolish son left me for more than fifty years;

庫藏諸物，當如之何？爾時窮子，

what should be done with the things in the storehouses?' At that time the poor son

求索衣食，從邑至邑、從國至國。

sought clothing and food, from town to town and state to state.

或有所得，或無所得，飢餓羸瘦，

Sometimes he got something, sometimes nothing, hungry and emaciated,

體生瘡癬。漸次經歷，到父住城，

his body covered with sores and scabs. Passing through places gradually, he came to the city where his father lived,

傭賃展轉，遂至父舍。爾時長者，

and working for hire from place to place, at last came to his father's house. At that time the elder,

於其門內，施大寶帳，處師子座；

inside his gate, had set up a great jeweled canopy and sat on a lion seat;

眷屬圍遶，諸人侍衛，或有計算，

surrounded by his household, attended by many people, some of whom were calculating

金銀寶物，出內財產，注記券䟽。

gold, silver and treasures, taking in and paying out property, and recording tallies and ledgers.

窮子見父，豪貴尊嚴，謂是國王，

The poor son saw his father, rich, noble and majestic, and took him for a king,

若是王等。驚怖自怪，何故至此。

or one equal to a king. Frightened and astonished, he wondered why he had come here.

覆自念言：『我若久住，或見逼迫，

He thought again: 'If I stay long, I may be pressed

強驅使作。』思惟是已，馳走而去，

and forced to work.' Having thought this, he ran away,

借問貧裡，欲往傭作。長者是時，

asking the way to a poor village, wishing to work for hire. At that time the elder

在師子座，遙見其子，默而識之。

on his lion seat saw his son from afar and recognized him silently.

即勅使者，追捉將來。窮子驚喚，

He at once ordered messengers to chase and seize him and bring him back. The poor son cried out in alarm,

迷悶躄地：『是人執我，必當見殺，

dizzy and collapsed on the ground: 'This man has seized me and will surely kill me;

何用衣食，使我至此？』長者知子，

what use are clothing and food, that I should be brought to this?' The elder knew that his son

愚痴狹劣，不信我言，不信是父。

was foolish, narrow and inferior, and would not believe his words or believe he was his father.

即以方便，更遣餘人，眇目矬陋，

So by expedient means he sent others instead, one-eyed, short and ugly,

無威德者：『汝可語之，雲當相僱，

without dignity: 'Go and tell him that he will be hired

除諸糞穢，倍與汝價。』窮子聞之，

to clear away filth, and paid double.' When the poor son heard this,

歡喜隨來，為除糞穢，淨諸房舍。

he followed gladly and cleared away the filth and cleaned all the rooms.

長者於牖，常見其子，念子愚劣，

The elder, from the window, constantly saw his son and thought that he was foolish and inferior,

樂為鄙事。於是長者，著弊垢衣，

delighting in lowly tasks. So the elder put on worn, dirty clothes,

執除糞器，往到子所，方便附近，

took a dung-clearing tool, went to where his son was, approached him by expedient means,

語令勤作：

and told him to work diligently:

『既益汝價，並塗足油，飲食充足，

'I have already raised your pay, and I give you oil for your feet, plenty of food and drink,

薦席厚煖。』如是苦言：『汝當勤作。』

and thick warm mats.' With such stern words: 'You must work diligently.'

又以軟語：『若如我子。』長者有智，

And again with gentle words: 'You are just like my son.' The elder, being wise,

漸令入出，經二十年，執作家事。

gradually had him come in and out, and over twenty years he took charge of household affairs.

示其金銀、真珠頗梨；諸物出入，

He showed him the gold, silver, pearls and crystal; and the goods coming in and going out

皆使令知。猶處門外，止宿草菴，

he had him know entirely. Yet he still stayed outside the gate, lodging in a grass hut,

自念貧事：『我無此物。』父知子心，

thinking of his own poverty: 'I do not have these things.' The father knew that his son's mind

漸已廣大，欲與財物。即聚親族、

had gradually grown broad and wished to give him his wealth. He then gathered his relatives,

國王大臣、剎利居士。於此大眾，

the king, ministers, Kshatriyas and householders. Before this great assembly,

說是我子，捨我他行，經五十歲。

he said: 'This is my son, who left me and went elsewhere for fifty years.

自見子來，已二十年。昔於某城，

It is twenty years since I saw my son come back. Formerly, in a certain city,

而失是子，周行求索，遂來至此。

I lost this son; searching everywhere, I came at last to this place.

凡我所有，舍宅人民，悉以付之，

All that I have, house and people, I entrust entirely to him,

恣其所用。子念昔貧，志意下劣，

to use as he pleases.' The son, remembering his former poverty and low and inferior aims,

今於父所，大獲珍寶，並及舍宅、

has now from his father obtained great treasures, together with house

一切財物。甚大歡喜，得未曾有。

and all wealth. He is greatly delighted, gaining what he never had before.

佛亦如是，知我樂小，未曾說言：

The Buddha is also like this: knowing that we delighted in the small, he never said:

『汝等作佛。』而說我等，得諸無漏，

'You will become Buddhas.' But said that we had attained freedom from outflows,

成就小乘，聲聞弟子。佛勅我等，

accomplished the Small Vehicle, and were Shravaka disciples. The Buddha instructed us

說最上道，修習此者，當得成佛。

to preach the supreme Way, saying that those who practice it will become Buddhas.

我承佛教，為大菩薩，以諸因緣、

I, receiving the Buddha's teaching, for great Bodhisattvas, with various causes and conditions,

種種譬喻、若干言辭，說無上道。

many parables and many words, preached the unsurpassed Way.

諸佛子等、從我聞法，日夜思惟，

The children of the Buddha, hearing the Dharma from me, reflected on it day and night,

精勤修習。是時諸佛，即授其記：

and practiced diligently. Then the Buddhas immediately gave them predictions:

『汝於來世，當得作佛。』一切諸佛，

'In a future age, you will become Buddhas.' The secret Dharma of all the Buddhas

秘藏之法，但為菩薩，演其實事，

is only for Bodhisattvas, to whom they explain its real matter,

而不為我，說斯真要。如彼窮子、

but for us they did not speak this true essence. Like that poor son

得近其父，雖知諸物，心不希取。

who got close to his father, though he knew all the things, his mind did not wish to take them.

我等雖說，佛法寶藏，自無志願，

Though we speak of the treasure store of the Buddha's Dharma, we ourselves had no aspiration,

亦復如是。我等內滅，自謂為足，

and it is also like this. We were extinguished within, thought ourselves content,

唯了此事，更無餘事。我等若聞，

and only understood this one matter, with nothing further. If we heard of

淨佛國土，教化眾生，都無欣樂。

purifying Buddha lands and teaching beings, we took no delight.

所以者何？一切諸法，皆悉空寂，

Why? All dharmas are empty and still,

無生無滅，無大無小，無漏無為。

without birth or extinction, neither large nor small, without outflow, unconditioned.

如是思惟，不生喜樂。我等長夜，

Thinking like this, we gave rise to no joy. For a long night,

於佛智慧，無貪無著，無復志願；

we were without greed or attachment to the Buddha's wisdom, and had no further aspiration;

而自於法，謂是究竟。我等長夜，

and in the Dharma itself we thought we had reached the ultimate. For a long night,

修習空法，得脫三界，苦惱之患，

we practiced the Dharma of emptiness, and escaped the suffering and affliction of the three realms,

住最後身、有餘涅槃。佛所教化，

dwelling in our last body, in nirvana with remainder. What the Buddha taught,

得道不虛，則為已得，報佛之恩。

attaining the Way is not in vain, and so we regarded it as already repaying the Buddha's kindness.

我等雖為，諸佛子等，說菩薩法，

Though we, for the children of the Buddha,

以求佛道；而於是法，永無願樂。

preached the Bodhisattva Dharma in order to seek the Buddha's way, for this Dharma ourselves we had no wish or delight.

導師見捨，觀我心故，初不勸進，

The Guide let us be, observing our minds, and at first did not urge us forward,

說有實利。如富長者，知子志劣，

or say there was real benefit. Like the rich elder, who knew his son's aim was low,

以方便力，柔伏其心，然後乃付，

and by the power of expedient means gently tamed his mind, and only afterward entrusted

一切財物。

all his wealth.

佛亦如是，現希有事，知樂小者，

The Buddha is also like this, showing rare things; knowing those who delight in the small,

以方便力，調伏其心，乃教大智。

by the power of expedient means he tames their minds, and then teaches great wisdom.

我等今日，得未曾有，非先所望，

Today we have gained what we never had before, not what we had hoped for earlier,

而今自得，如彼窮子，得無量寶。

yet now we obtain it of ourselves, like that poor son who got limitless treasure.

世尊我今，得道得果，於無漏法，

World-Honored One, I now have attained the Way and its fruit, and in the Dharma free of outflows

得清淨眼。我等長夜，持佛淨戒，

have gained the pure eye. For a long night we have kept the Buddha's pure precepts,

始於今日，得其果報，法王法中，

and only today have we obtained their reward; in the Dharma King's Dharma,

久修梵行，今得無漏，無上大果。

having long practiced pure conduct, now we gain the unsurpassed great fruit free of outflows.

我等今者，真是聲聞，以佛道聲，

Now we are truly Shravakas, since through the Buddha's way we make

令一切聞。我等今者，真阿羅漢，

all hear his voice. Now we are truly arhats,

於諸世間，天人魔梵，普於其中，

who in all the worlds, among gods, humans, maras and Brahmas, everywhere among them,

應受供養。世尊大恩，以希有事，

are worthy of offerings. The World-Honored One's great kindness, with rare deeds,

憐愍教化，利益我等，無量億劫，

has pitied, taught and benefited us for countless billions of kalpas;

誰能報者。手足供給，頭頂禮敬，

who can repay it? Serving with hands and feet, bowing with head to the ground,

一切供養，皆不能報。若以頂戴，

all offerings cannot repay it. If one carries him on one's head

兩肩荷負，於恆沙劫，盡心恭敬；

and both shoulders, for kalpas as many as the sands of the Ganges, reverent with all one's heart;

又以美饍、無量寶衣，及諸臥具、

or with fine food, limitless precious garments, and all bedding,

種種湯藥，牛頭栴檀，及諸珍寶，

all kinds of medicines, ox-head sandalwood, and all kinds of jewels,

以起塔廟，寶衣布地。如斯等事，

to build stupas and temples, and spread precious garments on the ground; with such things

以用供養，於恆沙劫，亦不能報。

as offerings, even for kalpas as many as the sands of the Ganges, one could not repay it.

諸佛希有，無量無邊，不可思議，

The Buddhas are rare, limitless and boundless, inconceivable,

大神通力，無漏無為，諸法之王。

with great spiritual power, free of outflows and unconditioned, kings of all dharmas.

能為下劣，忍於斯事，取相凡夫，

They can bear this for the lowly and inferior, for ordinary people attached to appearances,

隨宜為說。諸佛於法，得最自在，

preaching as is fitting. The Buddhas have supreme freedom in the Dharma,

知諸眾生，種種欲樂，及其志力。

and know beings' various desires and delights, and their strength of will.

隨所堪任，以無量喻，而為說法。

According to what each can bear, they preach the Dharma with limitless parables.

隨諸眾生，宿世善根，又知成熟、

Following beings' good roots from past lives, and knowing which are ripe

未成熟者，種種籌量，分別知已，

and which are not, they weigh them in many ways, and having distinguished and known,

於一乘道、隨宜說三。」

within the one vehicle's way, preach three as is fitting."

後秦龜茲國三藏法師鳩摩羅什奉詔譯

Translated by imperial order by the Tripitaka Master Kumarajiva of Kucha (today the region of Kuqa in Xinjiang) of the Later Qin.

爾時世尊告摩訶迦葉及諸大弟子：「善哉，善哉！迦葉善說如來真實功德。誠如所言，如來復有無量無邊阿僧祇功德，汝等若於無量億劫說不能盡。迦葉！當知如來是諸法之王，若有所說皆不虛也。於一切法，以智方便而演說之，其所說法，皆悉到於一切智地。如來觀知一切諸法之所歸趣，亦知一切眾生深心所行，通達無礙；又於諸法究盡明瞭，示諸眾生一切智慧。

At that time the World-Honored One told Mahakashyapa and the great disciples: "Excellent, excellent! Kashyapa speaks well of the true merits of the Tathagata. It is just as you say, and the Tathagata still has limitless and boundless asamkhyeya (countless) merits, which you could not exhaust even if you spoke of them for countless billions of kalpas. Kashyapa! You should know that the Tathagata is king of all dharmas, and whatever he says is never false. In all dharmas, he expounds them by wisdom and expedient means, and the Dharma he preaches all reaches the ground of omniscience. The Tathagata observes and knows where all dharmas lead, and also knows what all beings practice deep in their hearts, penetrating without obstruction; and regarding all dharmas he is thoroughly clear, and reveals all wisdom to beings.

「迦葉！譬如三千大千世界，山川谿谷土地所生卉木叢林及諸藥草，種類若干，名色各異。密雲彌布，遍覆三千大千世界，一時等澍，其澤普洽。卉木叢林及諸藥草，小根小莖、小枝小葉，中根中莖、中枝中葉，大根大莖、大枝大葉，諸樹大小，隨上中下各有所受。一雲所雨，稱其種性而得生長華菓敷實。雖一地所生，一雨所潤，而諸草木，各有差別。

(The Buddha continued:) "Kashyapa! Suppose that in the three thousand great thousand worlds, the flowers, trees, groves and medicinal herbs that grow in the mountains, rivers, streams, valleys and lands are of many kinds, with different names and colors. Dense clouds spread everywhere, covering the three thousand great thousand worlds, and at once rain falls equally, its moisture reaching everywhere. The flowers, trees, groves and medicinal herbs, with small roots, small stems, small branches and small leaves, medium roots, medium stems, medium branches and medium leaves, large roots, large stems, large branches and large leaves, trees large and small, each receive according to upper, middle and lower. Rain from one cloud, each according to its kind and nature, grows and flowers and bears fruit. Though they grow in the same ground and are moistened by the same rain, the plants and trees each have their differences.

「迦葉！當知如來亦復如是，出現於世，如大雲起，以大音聲普遍世界天、人、阿修羅，如彼大雲遍覆三千大千國土。於大眾中、而唱是言：『我是如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，未度者令度，未解者令解，未安者令安，未涅槃者令得涅槃，今世後世，如實知之。我是一切知者、一切見者、知道者、開道者、說道者，汝等天、人、阿修羅眾，皆應到此，為聽法故。』爾時無數千萬億種眾生，來至佛所而聽法。如來於時，觀是眾生諸根利鈍、精進懈怠，隨其所堪而為說法，種種無量，皆令歡喜，快得善利。是諸眾生聞是法已，現世安隱，後生善處，以道受樂，亦得聞法。既聞法已，離諸障礙，於諸法中，任力所能，漸得入道。如彼大云，雨於一切卉木叢林及諸藥草，如其種性，具足蒙潤，各得生長。

(The Buddha continued:) "Kashyapa! You should know that the Tathagata is also like this, appearing in the world like a great cloud rising, and with a great voice reaches gods, humans and asuras throughout the world, as that great cloud covers the lands of the three thousand great thousand worlds. In the great assembly he proclaims these words: 'I am the Tathagata, the Worthy of Offerings, the Perfectly Enlightened One, the One Perfect in Knowledge and Conduct, the Well-Gone, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, the Buddha, the World-Honored One. Those not yet delivered I deliver, those not yet freed I free, those not yet at peace I put at peace, those not yet in nirvana I bring to nirvana, and I know this truly for this world and the next. I am the All-Knowing One, the All-Seeing One, the One who knows the Way, the One who opens the Way, the One who speaks the Way; all of you, gods, humans and asuras, should come here in order to hear the Dharma.' Then countless tens of millions of billions of kinds of beings came to the Buddha's place to hear the Dharma. The Tathagata then observed the sharpness or dullness of these beings' faculties, their diligence or laziness, and preached to them according to what they could bear, in countless ways, making them all happy and quickly gain good benefit. These beings, having heard this Dharma, are at peace in the present world, are reborn in good places, enjoy happiness through the Way, and also get to hear the Dharma. Having heard the Dharma, they are free of all obstructions, and in all dharmas, according to what their strength can do, gradually enter the Way. Like that great cloud, which rains on all the flowers, trees, groves and medicinal herbs, each is fully moistened according to its kind and nature, and each grows.

「如來說法，一相一味——所謂：解脫相、離相、滅相，究竟至於一切種智。其有眾生聞如來法，若持讀誦，如說修行，所得功德，不自覺知。所以者何？唯有如來知此眾生種相體性，念何事、思何事、修何事，云何念、云何思、云何修，以何法念、以何法思、以何法修，以何法得何法。眾生住於種種之地，唯有如來如實見之，明瞭無礙。如彼卉木叢林諸藥草等，而不自知上中下性。如來知是一相一味之法——所謂：解脫相、離相、滅相——究竟涅槃常寂滅相，終歸於空。佛知是已，觀眾生心欲而將護之，是故不即為說一切種智。

(The Buddha continued:) "The Tathagata's preaching of the Dharma has one aspect and one taste, namely: the aspect of liberation, the aspect of detachment, the aspect of extinction, ultimately reaching all-knowing wisdom. If there are beings who hear the Tathagata's Dharma, and uphold, read, recite and practice as taught, the merit they gain they themselves are not aware of. Why? Only the Tathagata knows these beings' kinds, aspects, substance and nature, what they think of, what they reflect on, what they practice, how they think, how they reflect, how they practice, by what Dharma they think, by what Dharma they reflect, by what Dharma they practice, and by what Dharma they attain what Dharma. Beings dwell on all kinds of grounds, and only the Tathagata sees them as they truly are, clearly and without obstruction. Like those flowers, trees, groves and medicinal herbs, which do not know their own upper, middle and lower nature. The Tathagata knows this Dharma of one aspect and one taste, namely: the aspect of liberation, detachment and extinction, ultimate nirvana, the aspect of eternal stillness and extinction, finally returning to emptiness. Having known this, the Buddha, observing the minds and desires of beings and protecting them, therefore does not at once preach omniscience to them.

「汝等，迦葉！甚為希有，能知如來隨宜說法，能信能受。所以者何？諸佛世尊隨宜說法，難解難知。」

(The Buddha continued:) "You, Kashyapa! You are very rare, able to know the Tathagata's preaching of the Dharma as is fitting, able to believe and accept it. Why? The Buddhas, World-Honored Ones, preach the Dharma as is fitting, and it is hard to understand and hard to know."

爾時世尊欲重宣此義，而說偈言：

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

「破有法王，出現世間，隨眾生欲，

"The Dharma King who breaks existence appears in the world, and according to beings' desires,

種種說法。如來尊重，智慧深遠，

preaches the Dharma in many ways. The Tathagata is revered, his wisdom deep and far-reaching,

久默斯要，不務速說。有智若聞，

and he long kept this essential silent, not hastening to speak it. If the wise hear it,

則能信解；無智疑悔，則為永失。

they can believe and understand; the unwise doubt and regret, and so are lost forever.

是故迦葉！隨力為說，以種種緣，

So, Kashyapa! I preach according to their strength, through various conditions,

令得正見。迦葉當知！譬如大云，

so that they gain right view. Kashyapa, know this! It is like a great cloud

起於世間，遍覆一切；慧雲含潤，

rising in the world, covering all things everywhere; the cloud of wisdom holds moisture,

電光晃曜，雷聲遠震，令眾悅豫。

lightning flashes brightly, thunder sounds far, making all joyful.

日光掩蔽，地上清涼，靉靆垂布、

The sunlight is veiled, the earth is cool, the dense clouds hang down

如可承攬。其雨普等，四方俱下，

as if they could be grasped. The rain falls equally, descending from all four directions,

流澍無量，率土充洽。山川險谷、

pouring without measure, filling the whole land. The plants and trees, medicinal herbs, and trees large and small

幽邃所生，卉木藥草，大小諸樹，

that grow in mountains, rivers, steep valleys

百穀苗稼，甘蔗蒲萄，雨之所潤，

and deep recesses, the hundred grains, seedlings and crops, sugar cane and grapes, moistened by the rain,

無不豐足，乾地普洽，藥木竝茂。

all are abundant; the dry land is soaked everywhere, and medicinal plants and trees flourish together.

其雲所出，一味之水，草木叢林，

The water from that cloud is of one taste, and the plants, trees and groves

隨分受潤。一切諸樹，上中下等，

receive moisture according to their share. All the trees, upper, middle and lower,

稱其大小，各得生長，根莖枝葉，

each grows according to its size, with roots, stems, branches and leaves,

華菓光色，一雨所及，皆得鮮澤。

flowers and fruits in bright color; whatever one rain reaches becomes fresh and glossy.

如其體相，性分大小，所潤是一，

According to their bodies and appearances, and the size of their natures, what moistens them is one,

而各滋茂。佛亦如是，出現於世，

yet each thrives in its own way. The Buddha is also like this, appearing in the world

譬如大云，普覆一切。既出於世，

like a great cloud, covering everything everywhere. Having appeared in the world,

為諸眾生，分別演說，諸法之實。

for all beings he expounds in detail the reality of all dharmas.

大聖世尊，於諸天人、一切眾中，

The Great Sage, World-Honored One, among gods and humans and all assemblies,

而宣是言：『我為如來，兩足之尊，

proclaims these words: 'I am the Tathagata, the most honored of two-legged beings,

出於世間，猶如大云，充潤一切。

appearing in the world like a great cloud, moistening and filling all.

枯槁眾生，皆令離苦，得安隱樂——

Withered beings I free entirely from suffering, to gain peaceful happiness,

世間之樂，及涅槃樂。諸天人眾，

both worldly happiness and the happiness of nirvana. All you gods and humans,

一心善聽，皆應到此，覲無上尊。』

listen well with one mind, and all come here to see the Unsurpassed Honored One.'

我為世尊，無能及者，安隱眾生，

I am the World-Honored One, whom none can equal, and to give peace to beings

故現於世。為大眾說，甘露淨法，

I appear in the world. For the great assembly I preach the nectar-like pure Dharma,

其法一味，解脫涅槃。以一妙音、

which is of one taste, liberation and nirvana. With one wondrous voice

演暢斯義，常為大乘，而作因緣。

I expound this meaning, always making it the cause and condition for the Mahayana.

我觀一切，普皆平等，無有彼此，

I look at all things as entirely equal, with no heart of

愛憎之心。我無貪著，亦無限礙，

this and that, love or hate. I have no greed or attachment, nor limit or obstruction,

恆為一切，平等說法。如為一人，

and always preach the Dharma equally to all. As for one person,

眾多亦然，常演說法，曾無他事。

so for many; I always expound the Dharma, with no other business.

去來坐立，終不疲厭，充足世間，

Whether going, coming, sitting or standing, I never tire or weary, filling the world

如雨普潤。貴賤上下，持戒毀戒，

like rain moistening everywhere. Noble or lowly, high or low, keeping precepts or breaking them,

威儀具足，及不具足，正見邪見，

complete in deportment or incomplete, of right view or wrong view,

利根鈍根，等雨法雨，而無懈倦。

sharp faculties or dull, I rain the Dharma rain equally and never grow weary.

一切眾生，聞我法者，隨力所受，

All beings who hear my Dharma receive it according to their strength,

住於諸地。或處人天，轉輪聖王，

and dwell on their various grounds. Some are among humans and gods, wheel-turning sage kings,

釋梵諸王，是小藥草。知無漏法，

Indra, Brahma and various kings; these are the small medicinal herbs. Those who know the Dharma free of outflows,

能得涅槃，起六神通，及得三明，

can attain nirvana, give rise to the six spiritual powers and gain the three knowledges,

獨處山林，常行禪定，得緣覺證，

dwell alone in mountains and forests, always practice meditation, and gain the realization of a Pratyekabuddha,

是中藥草。求世尊處，我當作佛，

are the middle medicinal herbs. Those who seek the place of the World-Honored One, thinking 'I shall become a Buddha,'

行精進定，是上藥草。又諸佛子，

and practice diligence and concentration are the superior medicinal herbs. Again, the children of the Buddha

專心佛道，常行慈悲，自知作佛，

who devote their minds to the Buddha's way, always practice compassion, and know that they will become Buddhas,

決定無疑，是名小樹。安住神通，

decided and without doubt, are called small trees. Those who dwell securely in spiritual powers,

轉不退輪，度無量億、百千眾生，

turn the wheel of non-retrogression, and save countless billions, hundreds of thousands of beings,

如是菩薩，名為大樹。佛平等說，

such Bodhisattvas are called great trees. The Buddha preaches equally,

如一味雨；隨眾生性，所受不同，

like rain of one taste; according to beings' natures, what they receive differs,

如彼草木，所稟各異。佛以此喻，

as those plants and trees each receive differently. The Buddha, with this parable,

方便開示，種種言辭，演說一法，

reveals by expedient means, with many words, expounding one Dharma,

於佛智慧，如海一渧。我雨法雨，

which compared to the Buddha's wisdom is like one drop of the sea. I rain the Dharma rain,

充滿世間，一味之法，隨力修行。

filling the world, the Dharma of one taste, to be practiced according to one's strength.

如彼叢林，藥草諸樹，隨其大小，

Like those groves, medicinal herbs and trees, according to their size,

漸增茂好。諸佛之法，常以一味，

gradually growing more luxuriant and fine. The Dharma of the Buddhas is always of one taste,

令諸世間，普得具足，漸次修行，

making all the world fully attain, gradually practicing,

皆得道果。聲聞緣覺，處於山林，

all attaining the fruit of the Way. Shravakas and Pratyekabuddhas, dwelling in mountains and forests,

住最後身，聞法得果，是名藥草，

in their last body, hear the Dharma and gain the fruit; these are called medicinal herbs,

各得增長。若諸菩薩，智慧堅固，

each increasing and growing. As for Bodhisattvas, with firm wisdom,

了達三界，求最上乘，是名小樹，

thoroughly penetrating the three realms and seeking the supreme vehicle, these are called small trees,

而得增長。復有住禪，得神通力，

and they increase and grow. Again, those who abide in meditation, gain the power of spiritual faculties,

聞諸法空，心大歡喜，放無數光，

hear that all dharmas are empty, are greatly delighted, and emit countless rays of light,

度諸眾生，是名大樹，而得增長。

to save all beings, are called great trees, and they increase and grow.

如是迦葉！佛所說法，譬如大云，

So it is, Kashyapa! The Dharma the Buddha preaches is like a great cloud,

以一味雨，潤於人華，各得成實。

with rain of one taste moistening human flowers, each coming to fruit.

迦葉當知！以諸因緣、種種譬喻，

Kashyapa, know this! With all causes and conditions and many parables,

開示佛道，是我方便，諸佛亦然。

I reveal the Buddha's way; this is my expedient means, and the Buddhas are also so.

今為汝等，說最實事：『諸聲聞眾，

Now for you I speak the most real matter: 'The assembly of Shravakas

皆非滅度。汝等所行，是菩薩道，

have not all entered extinction. What you practice is the Bodhisattva way,

漸漸修學，悉當成佛。』」

and by gradually practicing and learning, all of you will become Buddhas.'"

爾時世尊說是偈已，告諸大眾，唱如是言：「我此弟子摩訶迦葉，於未來世，當得奉覲三百萬億諸佛世尊，供養恭敬，尊重讚歎，廣宣諸佛無量大法。於最後身，得成為佛，名曰光明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。國名光德，劫名大莊嚴。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。國界嚴飾，無諸穢惡、瓦礫荊棘、便利不淨。其土平正，無有高下、坑坎堆阜。琉璃為地，寶樹行列，黃金為繩，以界道側，散諸寶華，周遍清淨。其國菩薩無量千億，諸聲聞眾亦復無數，無有魔事，雖有魔及魔民，皆護佛法。」

At that time the World-Honored One, having spoken this verse, told the great assembly, proclaiming thus: "This disciple of mine, Mahakashyapa, in a future age will be able to meet and serve three million billion Buddhas, World-Honored Ones, make offerings, revere, honor and praise them, and widely proclaim the limitless great Dharma of the Buddhas. In his last body, he will become a Buddha named Light Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. His country will be named Light Virtue, and the kalpa named Great Adornment. The Buddha's lifespan will be twelve small kalpas, the True Dharma will remain in the world for twenty small kalpas, and the Semblance Dharma will also remain for twenty small kalpas. His land will be adorned, without any filth or evil, rubble, thorns, or impure waste. The land will be level and even, without high or low, pits or mounds. The ground will be lapis lazuli, with rows of jeweled trees, with ropes of yellow gold marking the sides of the roads, scattered with precious flowers, everywhere clean and pure. In that country there will be countless thousands of billions of Bodhisattvas, and also countless Shravakas, with no matters of Mara; though there will be Mara and Mara's people, they will all protect the Buddha's Dharma."

爾時世尊欲重宣此義，而說偈言：

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

「告諸比丘：『我以佛眼，見是迦葉，

"I tell the monks: 'With the Buddha eye I see this Kashyapa,

於未來世，過無數劫，當得作佛。

in a future age, after countless kalpas, will become a Buddha.

而於來世，供養奉覲，三百萬億，

And in future ages he will make offerings to and meet

諸佛世尊。為佛智慧，淨修梵行。

three million billion Buddhas, World-Honored Ones. For the Buddha's wisdom, he will purely practice noble conduct.

供養最上，二足尊已，修習一切，

Having made offerings to the supreme two-legged honored ones, he will practice all

無上之慧。於最後身，得成為佛。

unsurpassed wisdom. In his last body, he will become a Buddha.

其土清淨，琉璃為地，多諸寶樹，

His land will be pure, with lapis lazuli as ground and many jeweled trees,

行列道側，金繩界道，見者歡喜。

lined along the roads, with gold ropes marking the roads, delighting all who see it.

常出好香，散眾名華，種種奇妙，

Fine fragrances will always arise, famous flowers will be scattered, and all sorts of marvels

以為莊嚴。其地平正，無有丘坑。

will serve as adornment. The ground will be level and even, without hills or pits.

諸菩薩眾，不可稱計，其心調柔，

The assembly of Bodhisattvas will be beyond counting, their minds gentle and tamed,

逮大神通，奉持諸佛，大乘經典。

attaining great spiritual powers, and upholding the Buddhas' Mahayana scriptures.

諸聲聞眾，無漏後身，法王之子，

The assembly of Shravakas, in their last body free of outflows, sons of the Dharma King,

亦不可計，乃以天眼，不能數知。

will also be countless, so that even with the heavenly eye they cannot be numbered.

其佛當壽，十二小劫；正法住世，

That Buddha's lifespan will be twelve small kalpas; the True Dharma will remain in the world

二十小劫；像法亦住，二十小劫。

for twenty small kalpas; the Semblance Dharma will also remain for twenty small kalpas.

光明世尊，其事如是。』」

Such will be the story of the World-Honored One Light.'"

爾時大目犍連、須菩提、摩訶迦栴延等，皆悉悚慄，一心合掌，瞻仰尊顏，目不暫捨，即共同聲而說偈言：

At that time Mahamaudgalyayana, Subhuti, Mahakatyayana and the others all trembled, with one mind joined their palms, gazed up at the World-Honored One's face without turning their eyes away for a moment, and together spoke in verse:

「大雄猛世尊，諸釋之法王，

"Great hero, World-Honored One, Dharma King of the Shakyas,

哀愍我等故，而賜佛音聲。

pitying us, grant us the Buddha's voice.

若知我深心，見為授記者，

If you know our deep hearts and see fit to give us predictions,

如以甘露灑，除熱得清涼。

it would be like being sprinkled with nectar, removing heat and bringing coolness.

如從饑國來，忽遇大王饍，

As if one coming from a land of famine suddenly meets a great king's feast,

心猶懷疑懼，未敢即便食；

his heart still full of doubt and fear, he does not dare eat at once;

若復得王教，然後乃敢食。

but if he receives the king's instruction, then he dares to eat.

我等亦如是，每惟小乘過，

We are also like this, always thinking of the faults of the Small Vehicle,

不知當云何，得佛無上慧。

not knowing how we might attain the Buddha's unsurpassed wisdom.

雖聞佛音聲，言我等作佛，

Though we have heard the Buddha's voice saying that we will become Buddhas,

心尚懷憂懼，如未敢便食；

our hearts still hold worry and fear, like one who does not dare to eat;

若蒙佛授記，爾乃快安樂。

if we receive the Buddha's prediction, then we will be glad and at ease.

大雄猛世尊，常欲安世間，

Great hero, World-Honored One, you always wish to give peace to the world;

願賜我等記，如飢須教食。」

we ask you to grant us predictions, as the hungry need to be told to eat."

爾時世尊知諸大弟子心之所念，告諸比丘：「是須菩提，於當來世，奉覲三百萬億那由他佛，供養恭敬，尊重讚歎，常修梵行，具菩薩道。於最後身、得成為佛，號曰名相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名有寶。國名寶生。其土平正，頗梨為地，寶樹莊嚴，無諸丘坑、沙礫、荊棘、便利之穢，寶華覆地，周遍清淨。其土人民，皆處寶臺、珍妙樓閣。聲聞弟子，無量無邊，算數譬喻所不能知。諸菩薩眾，無數千萬億那由他。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。其佛常處虛空為眾說法，度脫無量菩薩及聲聞眾。」爾時世尊欲重宣此義，而說偈言：

At that time the World-Honored One knew what was in the minds of the great disciples and told the monks: "This Subhuti, in a future age, will meet and serve three million billion nayutas (hundreds of millions) of Buddhas, make offerings, revere, honor and praise them, constantly practice noble conduct and fulfill the Bodhisattva way. In his last body he will become a Buddha, named Name and Sign Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. The kalpa will be named Having Treasure. The country will be named Born of Treasure. The land will be level and even, with crystal as ground, adorned with jeweled trees, without hills, pits, gravel, thorns or the filth of waste, with precious flowers covering the ground, everywhere clean and pure. The people of that land will all dwell in jeweled terraces and rare and wonderful towers. His Shravaka disciples will be limitless and boundless, beyond what calculation or parable can know. The assembly of Bodhisattvas will number countless tens of millions of billions of nayutas. The Buddha's lifespan will be twelve small kalpas, the True Dharma will remain in the world for twenty small kalpas, and the Semblance Dharma will also remain for twenty small kalpas. That Buddha will always stay in empty space and preach the Dharma to the assembly, delivering countless Bodhisattvas and Shravakas." At that time the World-Honored One, wishing to restate this meaning, spoke in verse:

「諸比丘眾，今告汝等，皆當一心，

"Assembly of monks, I now tell you: all of you must, with one mind,

聽我所說：我大弟子，須菩提者，

listen to what I say: my great disciple Subhuti

當得作佛，號曰名相。當供無數，

will become a Buddha, named Name and Sign. He will make offerings to countless

萬億諸佛，隨佛所行，漸具大道。

billions of Buddhas, follow what the Buddhas practiced, and gradually fulfill the great Way.

最後身得，三十二相，端正姝妙，

In his last body he will have the thirty-two marks, upright and exquisite,

猶如寶山。其佛國土，嚴淨第一，

like a mountain of jewels. His Buddha land will be supremely adorned and pure,

眾生見者，無不愛樂，佛於其中，

and none of the beings who see it will fail to love it; the Buddha in it

度無量眾。其佛法中，多諸菩薩，

will save limitless multitudes. In that Buddha's Dharma there will be many Bodhisattvas,

皆悉利根，轉不退輪，彼國常以，

all of sharp faculties, turning the wheel of non-retrogression; that land will always be

菩薩莊嚴。諸聲聞眾，不可稱數，

adorned by Bodhisattvas. The assembly of Shravakas, beyond counting,

皆得三明，具六神通，住八解脫，

will all attain the three knowledges, possess the six spiritual powers, abide in the eight liberations,

有大威德。其佛說法，現於無量，

and have great awesome virtue. That Buddha's preaching of the Dharma will manifest limitless

神通變化，不可思議。諸天人民，

spiritual transformations, inconceivable. Gods and humans,

數如恆沙，皆共合掌，聽受佛語。

as many as the sands of the Ganges, will all join palms and listen to the Buddha's words.

其佛當壽，十二小劫，正法住世，

That Buddha's lifespan will be twelve small kalpas, the True Dharma will remain in the world

二十小劫，像法亦住，二十小劫。」

for twenty small kalpas, and the Semblance Dharma will also remain for twenty small kalpas."

爾時世尊復告諸比丘眾：「我今語汝，是大迦旃延，於當來世，以諸供具，供養奉事八千億佛，恭敬尊重。諸佛滅後，各起塔廟，高千由旬，縱廣正等五百由旬，皆以金、銀、琉璃、車𤦲，馬瑙、真珠、玫瑰七寶合成，眾華、瓔珞、塗香、末香、燒香、繒蓋、幢幡，供養塔廟。過是已後，當復供養二萬億佛，亦復如是。供養是諸佛已，具菩薩道，當得作佛。號曰閻浮那提金光如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其土平正，頗梨為地，寶樹莊嚴，黃金為繩以界道側，妙華覆地，周遍清淨，見者歡喜。無四惡道——地獄、餓鬼、畜生、阿修羅道，多有天、人、諸聲聞眾及諸菩薩，無量萬億莊嚴其國。佛壽十二小劫，正法住世二十小劫，像法亦住二十小劫。」

At that time the World-Honored One again told the assembly of monks: "I now tell you, this great Katyayana, in a future age, with all kinds of offerings, will make offerings to and serve eight thousand billion Buddhas, with reverence and honor. After those Buddhas pass into extinction, he will build stupas for each, a thousand yojanas high (a yojana being about forty li), five hundred yojanas in length and width, all made of the seven treasures: gold, silver, lapis lazuli, seashell, agate, pearl and rose-crystal, and with many flowers, necklaces, perfumed paste, powdered incense, burning incense, silk canopies, banners and pennants, will make offerings to the stupas. After this he will again make offerings to twenty billion Buddhas, and it will be the same. Having made offerings to these Buddhas, he will fulfill the Bodhisattva way and become a Buddha. He will be named Jambunada Golden Light Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. His land will be level and even, with crystal as ground, adorned with jeweled trees, with ropes of yellow gold marking the sides of the roads, and wonderful flowers covering the ground, everywhere clean and pure, delighting all who see it. There will be no four evil paths: the paths of hell, hungry ghosts, animals and asuras; there will be many gods, humans, Shravakas and Bodhisattvas, countless tens of thousands of billions, adorning his country. The Buddha's lifespan will be twelve small kalpas, the True Dharma will remain in the world for twenty small kalpas, and the Semblance Dharma will also remain for twenty small kalpas."

爾時世尊欲重宣此義，而說偈言：

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

「諸比丘眾、皆一心聽，如我所說，

"Assembly of monks, all listen with one mind: what I say

真實無異。是迦栴延，當以種種，

is true and does not differ. This Katyayana will, with all kinds of

妙好供具，供養諸佛。諸佛滅後，

fine and excellent offerings, make offerings to the Buddhas. After the Buddhas' extinction,

起七寶塔，亦以華香，供養舍利。

he will build stupas of the seven treasures, and with flowers and incense make offerings to the relics.

其最後身，得佛智慧，成等正覺。

In his last body, he will attain the Buddha's wisdom and complete perfect enlightenment.

國土清淨，度脫無量，萬億眾生，

His land will be pure, and he will save and deliver limitless

皆為十方，之所供養。佛之光明，

billions of beings, who will all be given offerings by the ten directions. The Buddha's light

無能勝者。其佛號曰，閻浮金光。

will be unsurpassed. That Buddha will be named Jambunada Golden Light.

菩薩聲聞，斷一切有，無量無數，

Bodhisattvas and Shravakas, who have cut off all existence, limitless and countless,

莊嚴其國。」

will adorn his country."

爾時世尊復告大眾：「我今語汝，是大目犍連，當以種種供具供養八千諸佛，恭敬尊重。諸佛滅後，各起塔廟，高千由旬，縱廣正等五百由旬，皆以金、銀、琉璃、車𤦲、馬瑙、真珠、玫瑰、七寶合成，眾華、瓔珞、塗香、末香、燒香、繒蓋、幢幡，以用供養。過是已後，當復供養二百萬億諸佛，亦復如是。當得成佛，號曰多摩羅跋栴檀香如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名喜滿，國名意樂。其土平正，頗梨為地，寶樹莊嚴，散真珠華，周遍清淨，見者歡喜。多諸天、人、菩薩、聲聞，其數無量。佛壽二十四小劫，正法住世四十小劫，像法亦住四十小劫。」

At that time the World-Honored One again told the assembly: "I now tell you, this great Maudgalyayana will, with all kinds of offerings, make offerings to eight thousand Buddhas, with reverence and honor. After those Buddhas pass into extinction, he will build stupas for each, a thousand yojanas high, five hundred yojanas in length and width, all made of the seven treasures: gold, silver, lapis lazuli, seashell, agate, pearl and rose-crystal, and with many flowers, necklaces, perfumed paste, powdered incense, burning incense, silk canopies, banners and pennants, will use them for offerings. After this he will again make offerings to two million billion Buddhas, and it will be the same. He will become a Buddha, named Tamalapatra Sandalwood Fragrance Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. The kalpa will be named Full of Joy, and the country named Delight of the Mind. His land will be level and even, with crystal as ground, adorned with jeweled trees, with pearl flowers scattered, everywhere clean and pure, delighting all who see it. There will be many gods, humans, Bodhisattvas and Shravakas, their number limitless. The Buddha's lifespan will be twenty-four small kalpas, the True Dharma will remain in the world for forty small kalpas, and the Semblance Dharma will also remain for forty small kalpas."

爾時世尊欲重宣此義，而說偈言：

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

「我此弟子、大目犍連，捨是身已，

"This disciple of mine, great Maudgalyayana, after giving up this body,

得見八千，二百萬億，諸佛世尊。

will be able to see eight thousand, two million billion

為佛道故，供養恭敬，於諸佛所，

Buddhas, World-Honored Ones. For the sake of the Buddha's way he will make offerings and revere them, and in the places of the Buddhas

常修梵行，於無量劫，奉持佛法。

constantly practice noble conduct, and for limitless kalpas uphold the Buddha's Dharma.

諸佛滅後，起七寶塔，長表金剎，

After the Buddhas' extinction, he will build stupas of the seven treasures, with long golden poles,

華香伎樂，而以供養，諸佛塔廟。

and with flowers, incense and music make offerings to the Buddhas' stupas and temples.

漸漸具足，菩薩道已，於意樂國，

Gradually fulfilling the Bodhisattva way, in the country of Delight of the Mind

而得作佛。號多摩羅，栴檀之香。

he will become a Buddha. He will be named Tamalapatra, with the fragrance of sandalwood.

其佛壽命，二十四劫，常為天人，

That Buddha's lifespan will be twenty-four kalpas, and he will always expound the Buddha's way

演說佛道。聲聞無量，如恆河沙，

to gods and humans. His Shravakas will be limitless, like the sands of the Ganges,

三明六通，有大威德。菩薩無數，

with the three knowledges and six spiritual powers and great awesome virtue. His Bodhisattvas will be countless,

志固精進，於佛智慧，皆不退轉。

firm in will and diligent, and none will retreat from the Buddha's wisdom.

佛滅度後，正法當住，四十小劫，

After the Buddha's extinction, the True Dharma will remain for forty small kalpas,

像法亦爾。我諸弟子，威德具足，

and the Semblance Dharma likewise. My disciples, complete in awesome virtue,

其數五百，皆當授記。於未來世、

numbering five hundred, will all be given predictions. In a future age,

鹹得成佛。我及汝等，宿世因緣，

all will become Buddhas. The causes and conditions of me and you from past lives,

吾今當說，汝等善聽。」

I will now tell; listen well, all of you."

佛告諸比丘：「乃往過去無量無邊不可思議阿僧祇劫，爾時有佛，名大通智勝如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其國名好成，劫名大相。諸比丘！彼佛滅度已來，甚大久遠，譬如三千大千世界所有地種，假使有人磨以為墨，過於東方千國土乃下一點，大如微塵，又過千國土復下一點，如是展轉盡地種墨。於汝等意云何？是諸國土，若算師，若算師弟子，能得邊際，知其數不？」

The Buddha told the monks: "Long ago in the past, countless, limitless, inconceivable asamkhyeya kalpas ago, there was a Buddha named Mahabhijna Jnanabhibhu Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. His country was named Well Accomplished, and the kalpa was named Great Sign. Monks! It has been very long since that Buddha passed into extinction. Suppose someone ground all the earth in the three thousand great thousand worlds into ink, and passing a thousand lands to the east dropped one speck, as large as a fine dust mote, then passed another thousand lands and dropped another, and in this way continued until the ink made from the earth was exhausted. What do you think? Could a mathematician, or a mathematician's disciple, reach the limit of these lands and know their number?"

「不也，世尊！」

"No, World-Honored One!"

「諸比丘！是人所經國土，若點不點，盡末為塵，一塵一劫；彼佛滅度已來，復過是數無量無邊百千萬億阿僧祇劫。我以如來知見力故，觀彼久遠，猶若今日。」

"Monks! The lands that person passed through, whether dotted or not, if all were ground into dust, and each dust mote were one kalpa, then since that Buddha passed into extinction, there have been limitless and boundless hundreds of thousands of billions of asamkhyeya kalpas beyond that number. By the power of the Tathagata's knowledge and vision, I observe that distant time as if it were today."

爾時世尊欲重宣此義，而說偈言：

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

「我念過去世，無量無邊劫，

"I recall past ages, limitless and boundless kalpas ago,

有佛兩足尊，名大通智勝。

there was a Buddha, honored of two-legged beings, named Mahabhijna Jnanabhibhu.

如人以力磨，三千大千土，

As if a person with strength ground the three thousand great thousand lands,

盡此諸地種，皆悉以為墨。

all the earth to its last, and made it all into ink.

過於千國土，乃下一塵點，

Passing a thousand lands, he drops one speck of dust,

如是展轉點，盡此諸塵墨。

and so on in turn, dotting until all this dust-ink is exhausted.

如是諸國土，點與不點等，

All these lands, dotted and undotted alike,

復盡末為塵，一塵為一劫。

are again ground to dust, one dust mote being one kalpa.

此諸微塵數，其劫復過是，

The number of these dust motes, the kalpas exceed it again:

彼佛滅度來，如是無量劫。

since that Buddha passed into extinction, such limitless kalpas have passed.

如來無礙智，知彼佛滅度，

The Tathagata's unobstructed wisdom knows that Buddha's extinction,

及聲聞菩薩，如見今滅度。

and the Shravakas and Bodhisattvas, as if seeing the extinction today.

諸比丘當知！佛智淨微妙，

Monks, know this! The Buddha's wisdom is pure and subtle,

無漏無所礙，通達無量劫。」

Free of outflows, without hindrance, penetrating immeasurable kalpas."

佛告諸比丘：「大通智勝佛壽五百四十萬億那由他劫。其佛本坐道場，破魔軍已，垂得阿耨多羅三藐三菩提，而諸佛法不現在前。如是一小劫乃至十小劫，結加趺坐，身心不動，而諸佛法猶不在前。爾時忉利諸天，先為彼佛於菩提樹下敷師子座，高一由旬，佛於此座當得阿耨多羅三藐三菩提。適坐此座，時諸梵天王雨眾天華，面百由旬，香風時來，吹去萎華，更雨新者。如是不絕，滿十小劫，供養於佛，乃至滅度常雨此華。四王諸天為供養佛，常擊天鼓，其餘諸天作天伎樂，滿十小劫，至於滅度亦復如是。

The Buddha told the bhikshus: "The lifespan of the Buddha Mahabhijna-jnanabhibhu was five hundred and forty myriad kotis of nayuta kalpas. That Buddha originally sat at the site of the Way, and after he had defeated the army of Mara, he was about to attain supreme perfect enlightenment, yet the dharmas of the buddhas did not appear before him. So it went for one small kalpa, and up to ten small kalpas, as he sat cross-legged with body and mind unmoving, yet the dharmas of the buddhas still did not appear before him. At that time the devas of the Trayastrimsa heaven first spread a lion seat for that Buddha beneath the Bodhi tree, one yojana in height, on which the Buddha was to attain supreme perfect enlightenment. As soon as he sat on this seat, the Brahma heavenly kings rained down heavenly flowers all around, a hundred yojanas in every direction, and fragrant winds came from time to time and blew away the withered flowers, after which fresh ones rained down again. So it continued without cease for a full ten small kalpas, as an offering to the Buddha, and up to his extinction they constantly rained these flowers. The devas of the Four Heavenly Kings, in offering to the Buddha, constantly beat heavenly drums, and the other devas made heavenly music, for a full ten small kalpas, and so it was until his extinction.

「諸比丘！大通智勝佛過十小劫，諸佛之法乃現在前，成阿耨多羅三藐三菩提。其佛未出家時，有十六子，其第一者名曰智積。諸子各有種種珍異玩好之具，聞父得成阿耨多羅三藐三菩提，皆捨所珍，往詣佛所。諸母涕泣而隨送之。其祖轉輪聖王，與一百大臣及餘百千萬億人民，皆共圍繞，隨至道場。鹹欲親近大通智勝如來，供養恭敬，尊重讚歎。到已，頭面禮足，繞佛畢已，一心合掌，瞻仰世尊，以偈頌曰：

(The Buddha continued:) "Bhikshus! After ten small kalpas, the Buddha Mahabhijna-jnanabhibhu finally saw the dharmas of the buddhas appear before him and attained supreme perfect enlightenment. Before that Buddha left the household life, he had sixteen sons, the first of whom was named Jnanakuta, Accumulated Wisdom. Each of the sons had various kinds of precious and rare playthings, but on hearing that their father had attained supreme perfect enlightenment, they all abandoned what they treasured and went to where the Buddha was. Their mothers followed and saw them off, weeping. Their grandfather, the wheel-turning sage king, with a hundred great ministers and hundreds of thousands of myriads of kotis of other people, all surrounded them and followed to the site of the Way. All wished to draw near to the Tathagata Mahabhijna-jnanabhibhu, to make offerings, show reverence, honor and praise him. On arriving, they bowed with their heads and faces at his feet, circled the Buddha, and then with one mind put their palms together, gazed up at the World-Honored One, and spoke in verse:

「『大威德世尊，為度眾生故，

"'Great and majestic World-Honored One, in order to liberate living beings,

於無量億劫，爾乃得成佛，

through immeasurable kotis of kalpas you have at last become a buddha,

諸願已具足，善哉吉無上。

all your vows are fulfilled; how excellent, how supremely auspicious.

世尊甚希有，一坐十小劫，

The World-Honored One is extremely rare, sitting ten small kalpas in one seat,

身體及手足，靜然安不動。

his body, his hands and feet, still and at peace, unmoving.

其心常惔怕，未曾有散亂，

His mind is ever tranquil and detached, never once scattered or disturbed,

究竟永寂滅，安住無漏法。

ultimately and forever extinguished, dwelling peacefully in the dharma free of outflows.

今者見世尊，安隱成佛道，

Now we see the World-Honored One, securely accomplishing the Buddha Way,

我等得善利，稱慶大歡喜。

we have gained excellent benefit and rejoice with great joy.

眾生常苦惱，盲瞑無導師，

Living beings are always in suffering and distress, blind and in darkness without a guide,

不識苦盡道，不知求解脫。

not knowing the path to the end of suffering, not knowing to seek liberation.

長夜增惡趣，減損諸天眾，

Through the long night they increase evil destinies and reduce the host of devas,

從冥入於冥，永不聞佛名。

going from darkness into darkness, never hearing the name of a buddha.

今佛得最上、安隱無漏道，

Now the Buddha has attained the supreme, secure, flawless path,

我等及天人，為得最大利，

and we, together with devas and humans, because we have gained the greatest benefit,

是故鹹稽首、歸命無上尊。』

therefore all bow our heads in homage and take refuge in the supreme honored one.'

「爾時十六王子偈讚佛已，勸請世尊轉於法輪，鹹作是言：『世尊說法，多所安隱、憐愍、饒益諸天人民。』重說偈言：

(The Buddha continued:) "At that time the sixteen princes, having praised the Buddha in verse, urged the World-Honored One to turn the Dharma wheel, all saying: 'May the World-Honored One preach the Dharma, bringing much peace and security, compassion, and benefit to the devas and people.' Then they spoke again in verse:

「『世雄無等倫，百福自莊嚴，

"'Hero of the world, without equal, adorned of yourself with a hundred blessings,

得無上智慧，願為世間說。

having attained supreme wisdom, may you speak it for the world.

度脫於我等、及諸眾生類，

Liberate us and all kinds of living beings,

為分別顯示，令得是智慧。

distinguish and reveal it for us, that we may attain this wisdom.

若我等得佛，眾生亦復然。

If we attain buddhahood, living beings too will be likewise.'

世尊知眾生，深心之所念，

The World-Honored One knows living beings, what they deeply think in their hearts,

亦知所行道，又知智慧力，

and knows the paths they practice, and knows the power of their wisdom,

欲樂及修福，宿命所行業。

their desires and pleasures and cultivation of blessings, and the karma they practiced in former lives.

世尊悉知已，當轉無上輪。』」

Having fully known these, the World-Honored One should turn the supreme wheel.'"

佛告諸比丘：「大通智勝佛得阿耨多羅三藐三菩提時，十方各五百萬億諸佛世界六種震動，其國中間幽冥之處，日月威光所不能照，而皆大明。其中眾生，各得相見，鹹作是言：『此中雲何忽生眾生，又其國界、諸天宮殿乃至梵宮，六種震動，大光普照，遍滿世界，勝諸天光？』

The Buddha told the bhikshus: "When the Buddha Mahabhijna-jnanabhibhu attained supreme perfect enlightenment, in each of the ten directions five hundred myriad kotis of buddha worlds shook in six ways, and in the dark, obscure places between those lands, where the majestic light of sun and moon could not reach, there was great brightness everywhere. The living beings there could see one another, and all said: 'How is it that living beings have suddenly arisen here? Moreover, the realms of this land, the palaces of the devas, and even the palaces of Brahma shake in six ways, and a great light shines everywhere and fills the world, surpassing the light of the devas.'

「爾時東方五百萬億諸國土中，梵天宮殿光明照曜，倍於常明。諸梵天王各作是念：『今者宮殿光明，昔所未有。以何因緣而現此相？』是時諸梵天王，即各相詣，共議此事。時彼眾中，有一大梵天王，名救一切，為諸梵眾而說偈言：

(The Buddha continued:) "At that time, in the five hundred myriad kotis of lands in the east, the palaces of the Brahma heavens shone brilliantly, twice as bright as usual. The Brahma heavenly kings each thought: 'The light of our palaces today has never been seen before. By what cause and condition does this sign appear?' Thereupon the Brahma heavenly kings went to one another and discussed this matter together. Among that assembly was a great Brahma heavenly king named Saviour of All, who spoke in verse to the Brahma host:

「『我等諸宮殿，光明昔未有，

"'The light of all our palaces has never been seen before;

此是何因緣，宜各共求之。

by what cause and condition is this? Let us each seek it together.

為大德天生，為佛出世間，

Has a deva of great virtue been born, or has a buddha appeared in the world?

而此大光明，遍照於十方。』

For this great light shines everywhere throughout the ten directions.'

「爾時五百萬億國土諸梵天王，與宮殿俱，各以衣裓，盛諸天華，共詣西方推尋是相。見大通智勝如來處於道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。即時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——其所散華如須彌山；並以供養佛菩提樹——其菩提樹高十由旬。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』時諸梵天王，即於佛前，一心同聲以偈頌曰：

(The Buddha continued:) "At that time the Brahma heavenly kings of the five hundred myriad kotis of lands, together with their palaces, each filled the folds of their garments with heavenly flowers and went together to the west to seek out this sign. They saw the Tathagata Mahabhijna-jnanabhibhu at the site of the Way beneath the Bodhi tree, seated on the lion seat, reverently surrounded by devas, dragon kings, gandharvas, kinnaras, mahoragas, humans and non-humans, and saw the sixteen princes asking the Buddha to turn the Dharma wheel. At once the Brahma heavenly kings bowed with heads and faces to the Buddha, circled him a hundred thousand times, and scattered heavenly flowers over the Buddha; the flowers they scattered were like Mount Sumeru. They also offered them to the Buddha's Bodhi tree, which was ten yojanas high. After offering flowers, each presented his palace to that Buddha, saying: 'We beg you to have compassion for us and benefit us. May you deign to accept the palaces we offer.' Then the Brahma heavenly kings, before the Buddha, with one mind and one voice, spoke in verse:

「『世尊甚希有，難可得值遇，

"'The World-Honored One is extremely rare, hard to encounter,

具無量功德，能救護一切。

possessing immeasurable merit, able to save and protect all.

天人之大師，哀愍於世間，

Teacher of devas and humans, pitying the world,

十方諸眾生，普皆蒙饒益。

all living beings of the ten directions are universally benefited.

我等所從來，五百萬億國，

We come from five hundred myriad kotis of lands,

捨深禪定樂，為供養佛故。

giving up the joy of deep dhyana concentration in order to make offerings to the Buddha.

我等先世福，宮殿甚嚴飾，

By our merit from former lives, our palaces are splendidly adorned;

今以奉世尊，唯願哀納受。』

now we offer them to the World-Honored One; we only pray that you will compassionately accept them.'

「爾時諸梵天王偈讚佛已，各作是言：『唯願世尊轉於法輪，度脫眾生，開涅槃道。』時諸梵天王，一心同聲而說偈言：

(The Buddha continued:) "At that time the Brahma heavenly kings, having praised the Buddha in verse, each said: 'We only pray that the World-Honored One will turn the Dharma wheel, liberate living beings, and open the path to nirvana.' Then the Brahma heavenly kings, with one mind and one voice, spoke in verse:

「『世雄兩足尊，唯願演說法，

"'Hero of the world, honored one among two-legged beings, we only pray that you will expound the Dharma,

以大慈悲力，度苦惱眾生。』

with the power of great compassion, to liberate suffering and distressed living beings.'

「爾時大通智勝如來默然許之。

(The Buddha continued:) "At that time the Tathagata Mahabhijna-jnanabhibhu silently assented.

「又，諸比丘！東南方五百萬億國土諸大梵王，各自見宮殿光明照曜，昔所未有，歡喜踴躍，生希有心，即各相詣，共議此事。時彼眾中有一大梵天王，名曰大悲，為諸梵眾而說偈言：

(The Buddha continued:) "Moreover, bhikshus! The great Brahma kings of the five hundred myriad kotis of lands in the southeast each saw the light of their palaces shining brilliantly, as never before, and leaped with joy and gave rise to a mind of wonder, and at once went to one another and discussed this matter together. Among that assembly was a great Brahma heavenly king named Great Compassion, who spoke in verse to the Brahma host:

「『是事何因緣，而現如此相？

"'By what cause and condition is this matter, that such a sign appears?

我等諸宮殿，光明昔未有。

The light of all our palaces has never been seen before.

為大德天生？為佛出世間？

Has a deva of great virtue been born? Has a buddha appeared in the world?

未曾見此相，當共一心求。

We have never seen this sign; let us seek it together with one mind.

過千萬億土，尋光共推之，

Passing through a thousand myriad kotis of lands, let us follow the light and investigate it together;

多是佛出世，度脫苦眾生。』

most likely a buddha has appeared in the world to liberate suffering beings.'

「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣西北方推尋是相。見大通智勝如來處於道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——所散之華如須彌山，並以供養佛菩提樹。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』爾時諸梵天王即於佛前，一心同聲以偈頌曰：

(The Buddha continued:) "At that time the Brahma heavenly kings of the five hundred myriad kotis, together with their palaces, each filled the folds of their garments with heavenly flowers and went together to the northwest to seek out this sign. They saw the Tathagata Mahabhijna-jnanabhibhu at the site of the Way beneath the Bodhi tree, seated on the lion seat, reverently surrounded by devas, dragon kings, gandharvas, kinnaras, mahoragas, humans and non-humans, and saw the sixteen princes asking the Buddha to turn the Dharma wheel. At that time the Brahma heavenly kings bowed with heads and faces to the Buddha, circled him a hundred thousand times, and scattered heavenly flowers over the Buddha; the flowers they scattered were like Mount Sumeru, and they also offered them to the Buddha's Bodhi tree. After offering flowers, each presented his palace to that Buddha, saying: 'We beg you to have compassion for us and benefit us. May you deign to accept the palaces we offer.' Then the Brahma heavenly kings, before the Buddha, with one mind and one voice, spoke in verse:

「『聖主天中王，迦陵頻伽聲，

"'Holy lord, king among the devas, with a voice like the kalavinka (bird of wondrous voice),

哀愍眾生者，我等今敬禮。

you who have compassion for living beings, we now bow in reverence.

世尊甚希有，久遠乃一現，

The World-Honored One is extremely rare, appearing only once in a long, long time,

一百八十劫，空過無有佛。

for one hundred and eighty kalpas they passed in vain with no buddha.

三惡道充滿，諸天眾減少，

The three evil paths were full and the host of devas diminished;

今佛出於世，為眾生作眼。

now the Buddha has appeared in the world, to be the eyes for living beings.

世間所歸趣，救護於一切，

The one to whom the world turns, who saves and protects all,

為眾生之父，哀愍饒益者。

the father of living beings, who pities and benefits them,

我等宿福慶，今得值世尊。』

by the blessings we stored in former lives, we are now able to meet the World-Honored One.'

「爾時諸梵天王偈讚佛已，各作是言：『唯願世尊哀愍一切，轉於法輪，度脫眾生。』時諸梵天王一心同聲而說偈言：

(The Buddha continued:) "At that time the Brahma heavenly kings, having praised the Buddha in verse, each said: 'We only pray that the World-Honored One will have compassion for all, turn the Dharma wheel, and liberate living beings.' Then the Brahma heavenly kings, with one mind and one voice, spoke in verse:

「『大聖轉法輪，顯示諸法相，

"'Great Sage, turn the Dharma wheel, reveal the characteristics of all dharmas,

度苦惱眾生，令得大歡喜。

liberate suffering and distressed living beings and cause them great joy.

眾生聞此法，得道若生天，

When living beings hear this Dharma, they attain the Way or are born in the heavens,

諸惡道減少，忍善者增益。』

the evil paths decrease, and those who are patient and good increase.'

「爾時大通智勝如來默然許之。

(The Buddha continued:) "At that time the Tathagata Mahabhijna-jnanabhibhu silently assented.

「又，諸比丘！南方五百萬億國土諸大梵王，各自見宮殿光明照曜，昔所未有，歡喜踴躍，生希有心，即各相詣，共議此事：『以何因緣，我等宮殿有此光曜？』時彼眾中有一大梵天王，名曰妙法，為諸梵眾而說偈言：

(The Buddha continued:) "Moreover, bhikshus! The great Brahma kings of the five hundred myriad kotis of lands in the south each saw the light of their palaces shining brilliantly, as never before, and leaped with joy and gave rise to a mind of wonder, and at once went to one another and discussed this matter together: 'By what cause and condition do our palaces have this brilliant light?' Among that assembly was a great Brahma heavenly king named Wondrous Dharma, who spoke in verse to the Brahma host:

「『我等諸宮殿，光明甚威曜，

"'The light of all our palaces is most majestic and brilliant,

此非無因緣，是相宜求之。

this is not without cause and condition; it is fitting to seek it out.

過於百千劫，未曾見是相，

For over a hundred thousand kalpas we have never seen this sign;

為大德天生？為佛出世間？』

has a deva of great virtue been born? Has a buddha appeared in the world?'

「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣北方推尋是相。見大通智勝如來處於道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——所散之華如須彌山，並以供養佛菩提樹。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』爾時諸梵天王，即於佛前，一心同聲以偈頌曰：

(The Buddha continued:) "At that time the Brahma heavenly kings of the five hundred myriad kotis, together with their palaces, each filled the folds of their garments with heavenly flowers and went together to the north to seek out this sign. They saw the Tathagata Mahabhijna-jnanabhibhu at the site of the Way beneath the Bodhi tree, seated on the lion seat, reverently surrounded by devas, dragon kings, gandharvas, kinnaras, mahoragas, humans and non-humans, and saw the sixteen princes asking the Buddha to turn the Dharma wheel. At that time the Brahma heavenly kings bowed with heads and faces to the Buddha, circled him a hundred thousand times, and scattered heavenly flowers over the Buddha; the flowers they scattered were like Mount Sumeru, and they also offered them to the Buddha's Bodhi tree. After offering flowers, each presented his palace to that Buddha, saying: 'We beg you to have compassion for us and benefit us. May you deign to accept the palaces we offer.' Then the Brahma heavenly kings, before the Buddha, with one mind and one voice, spoke in verse:

「『世尊甚難見，破諸煩惱者，

"'The World-Honored One is very hard to see, he who destroys all afflictions,

過百三十劫，今乃得一見。

after one hundred and thirty kalpas, only now do we get to see him once.

諸飢渴眾生，以法雨充滿，

Hungry and thirsty living beings are filled with the rain of the Dharma,

昔所未曾見，無量智慧者，

one never seen before, possessor of immeasurable wisdom,

如優曇缽花，今日乃值遇。

like the udumbara flower, only today have we met him.

我等諸宮殿，蒙光故嚴飾，

Our palaces, being touched by the light, are adorned;

世尊大慈悲，唯願垂納受。』

World-Honored One of great compassion, we only pray that you will deign to accept them.'

「爾時諸梵天王偈讚佛已，各作是言：『唯願世尊轉於法輪，令一切世間諸天、魔、梵、沙門、婆羅門，皆獲安隱而得度脫。』時諸梵天王一心同聲以偈頌曰：

(The Buddha continued:) "At that time the Brahma heavenly kings, having praised the Buddha in verse, each said: 'We only pray that the World-Honored One will turn the Dharma wheel, so that all the devas, maras, Brahmas, shramanas and brahmins of the whole world may all gain peace and be liberated.' Then the Brahma heavenly kings, with one mind and one voice, spoke in verse:

「『唯願天人尊，轉無上法輪，

"'We only pray that the honored one of devas and humans will turn the supreme Dharma wheel,

擊於大法鼓，而吹大法螺，

beat the great Dharma drum, and blow the great Dharma conch,

普雨大法雨，度無量眾生。

rain down everywhere the great rain of the Dharma, and liberate immeasurable living beings.

我等鹹歸請，當演深遠音。』

We all take refuge and beg that you will expound the profound and far-reaching voice.'

「爾時大通智勝如來默然許之。西南方乃至下方，亦復如是。

(The Buddha continued:) "At that time the Tathagata Mahabhijna-jnanabhibhu silently assented. In the southwest and on down to the lower direction it was the same.

「爾時上方五百萬億國土諸大梵王，皆悉自覩所止宮殿光明威曜，昔所未有，歡喜踴躍，生希有心，即各相詣，共議此事：『以何因緣，我等宮殿，有斯光明？』時彼眾中有一大梵天王，名曰屍棄，為諸梵眾而說偈言：

(The Buddha continued:) "At that time the great Brahma kings of the five hundred myriad kotis of lands in the upper direction each saw the light of the palaces where they dwelt shining majestically, as never before, and leaped with joy and gave rise to a mind of wonder, and at once went to one another and discussed this matter together: 'By what cause and condition do our palaces have this light?' Among that assembly was a great Brahma heavenly king named Sikhin, who spoke in verse to the Brahma host:

「『今以何因緣，我等諸宮殿，

"'Now by what cause and condition do all our palaces

威德光明曜，嚴飾未曾有。

shine with majestic light and a splendor that has never been?

如是之妙相，昔所未聞見，

Such a wondrous sign has never been heard or seen before;

為大德天生？為佛出世間？』

has a deva of great virtue been born? Has a buddha appeared in the world?'

「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣下方推尋是相。見大通智勝如來處於道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——所散之花如須彌山，並以供養佛菩提樹。花供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』時諸梵天王，即於佛前，一心同聲以偈頌曰：

(The Buddha continued:) "At that time the Brahma heavenly kings of the five hundred myriad kotis, together with their palaces, each filled the folds of their garments with heavenly flowers and went together to the lower direction to seek out this sign. They saw the Tathagata Mahabhijna-jnanabhibhu at the site of the Way beneath the Bodhi tree, seated on the lion seat, reverently surrounded by devas, dragon kings, gandharvas, kinnaras, mahoragas, humans and non-humans, and saw the sixteen princes asking the Buddha to turn the Dharma wheel. At that time the Brahma heavenly kings bowed with heads and faces to the Buddha, circled him a hundred thousand times, and scattered heavenly flowers over the Buddha; the flowers they scattered were like Mount Sumeru, and they also offered them to the Buddha's Bodhi tree. After offering flowers, each presented his palace to that Buddha, saying: 'We beg you to have compassion for us and benefit us. May you deign to accept the palaces we offer.' Then the Brahma heavenly kings, before the Buddha, with one mind and one voice, spoke in verse:

「『善哉見諸佛，救世之聖尊，

"'How excellent to see the buddhas, holy honored ones who save the world,

能於三界獄，勉出諸眾生。

able to free living beings from the prison of the three realms.

普智天人尊，哀愍群萌類，

Honored one of devas and humans of universal wisdom, pitying the multitude of beings,

能開甘露門，廣度於一切。

you can open the gate of sweet dew and liberate all broadly.

於昔無量劫，空過無有佛，

In the past, immeasurable kalpas passed in vain with no buddha;

世尊未出時，十方常闇冥，

before the World-Honored One appeared, the ten directions were always dark,

三惡道增長，阿修羅亦盛，

the three evil paths increased, the asuras too flourished,

諸天眾轉減，死多墮惡道。

the host of devas dwindled, and many who died fell into evil paths.

不從佛聞法，常行不善事，

Not hearing the Dharma from a buddha, they constantly did unwholesome things,

色力及智慧，斯等皆減少。

and their physical strength, appearance and wisdom were all diminished.

罪業因緣故，失樂及樂想，

Because of the causes and conditions of sinful karma, they lost happiness and the thought of happiness,

住於邪見法，不識善儀則，

dwelling in the dharma of wrong views, not knowing good conduct and rules,

不蒙佛所化，常墮於惡道。

not touched by the Buddha's transforming, they constantly fell into evil paths.

佛為世間眼，久遠時乃出，

The Buddha is the eye of the world, appearing only after a very long time,

哀愍諸眾生，故現於世間。

out of compassion for living beings, and so he appears in the world.

超出成正覺，我等甚欣慶，

Surpassing all and attaining perfect enlightenment, we rejoice greatly,

及餘一切眾，喜歎未曾有。

as do all the rest of the multitude, sighing with joy at what has never been.

我等諸宮殿，蒙光故嚴飾，

Our palaces, being touched by the light, are adorned;

今以奉世尊，唯垂哀納受。

now we offer them to the World-Honored One; we only pray that you will compassionately accept them.

願以此功德，普及於一切，

May this merit extend to all universally,

我等與眾生，皆共成佛道。』

and may we together with living beings all attain the Buddha Way.'

「爾時五百萬億諸梵天王偈讚佛已，各白佛言：『唯願世尊轉於法輪，多所安隱，多所度脫。』時諸梵天王而說偈言：

(The Buddha continued:) "At that time the Brahma heavenly kings of the five hundred myriad kotis, having praised the Buddha in verse, each said to the Buddha: 'We only pray that the World-Honored One will turn the Dharma wheel, bringing much peace and security and liberating many.' Then the Brahma heavenly kings spoke in verse:

「『世尊轉法輪，擊甘露法鼓，

"'World-Honored One, turn the Dharma wheel, beat the Dharma drum of sweet dew,

度苦惱眾生，開示涅槃道。

liberate suffering and distressed living beings, reveal the path to nirvana.

唯願受我請，以大微妙音，

We only pray that you will accept our request, and with your great, subtle and wondrous voice,

哀愍而敷演，無量劫習法。』

out of compassion expound the Dharma practiced through immeasurable kalpas.'

「爾時大通智勝如來受十方諸梵天王及十六王子請，即時三轉十二行法輪——若沙門、婆羅門，若天、魔、梵及餘世間所不能轉——謂是苦，是苦集，是苦滅，是苦滅道；及廣說十二因緣法——無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅。

(The Buddha continued:) "At that time the Tathagata Mahabhijna-jnanabhibhu, having received the request of the Brahma heavenly kings of the ten directions and the sixteen princes, immediately turned the Dharma wheel of three turnings and twelve aspects, which no shramana, brahmin, deva, mara, Brahma or other in the world could turn: namely, this is suffering, this is the origin of suffering, this is the cessation of suffering, and this is the path to the cessation of suffering; and he extensively explained the dharma of the twelve links of dependent origination: ignorance conditions formations, formations condition consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions clinging, clinging conditions becoming, becoming conditions birth, and birth conditions old age, 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 bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, clinging ceases; when clinging ceases, becoming ceases; when becoming ceases, birth ceases; and when birth ceases, old age, death, sorrow, lamentation, suffering and distress cease.

「佛於天人大眾之中說是法時，六百萬億那由他人，以不受一切法故，而於諸漏心得解脫，皆得深妙禪定，三明、六通，具八解脫。第二、第三、第四說法時，千萬億恆河沙那由他等眾生，亦以不受一切法故，而於諸漏心得解脫。從是已後，諸聲聞眾無量無邊不可稱數。

(The Buddha continued:) "When the Buddha preached this Dharma among the great assembly of devas and humans, six hundred myriad kotis of nayutas of people, because they no longer grasped at any dharma, had their minds liberated from all outflows, and all attained profound and wondrous dhyana concentration, the three clear knowledges and six supernatural powers, and were complete in the eight liberations. At the second, third and fourth preachings, living beings equal to a thousand myriad kotis of nayutas of Ganges sands likewise, because they no longer grasped at any dharma, had their minds liberated from all outflows. From then on, the shravaka assemblies were immeasurable, boundless, and beyond counting.

「爾時十六王子——皆以童子出家而為沙彌，諸根通利，智慧明瞭，已曾供養百千萬億諸佛，淨修梵行，求阿耨多羅三藐三菩提——俱白佛言：『世尊！是諸無量千萬億大德聲聞皆已成就。世尊亦當為我等說阿耨多羅三藐三菩提法，我等聞已，皆共修學。世尊！我等志願如來知見，深心所念，佛自證知。』爾時轉輪聖王所將眾中八萬億人，見十六王子出家，亦求出家。王即聽許。

(The Buddha continued:) "At that time the sixteen princes, all of whom had left the household life as boys and become shramaneras (novice monks who have left home but not yet received full ordination), with their faculties keen and their wisdom clear, had already made offerings to a hundred thousand myriad kotis of buddhas, purely practiced the holy life, and sought supreme perfect enlightenment, together said to the Buddha: 'World-Honored One! These immeasurable thousands of myriads of kotis of great and virtuous shravakas have all accomplished it. World-Honored One, you should also preach for us the Dharma of supreme perfect enlightenment, and after we hear it, we will all practice and study it together. World-Honored One! Our aspiration is for the Tathagata's knowledge and vision; what is deeply in our minds the Buddha himself knows through realization.' At that time, among the people led by the wheel-turning sage king, eighty thousand kotis of persons, seeing the sixteen princes leave the household life, also sought to leave home. The king at once permitted it.

「爾時彼佛受沙彌請，過二萬劫已，乃於四眾之中說是大乘經，名『妙法蓮華』，教菩薩法，佛所護念。說是經已，十六沙彌為阿耨多羅三藐三菩提故，皆共受持，諷誦通利。說是經時，十六菩薩沙彌皆悉信受；聲聞眾中，亦有信解；其餘眾生千萬億種，皆生疑惑。佛說是經，於八千劫未曾休廢。說此經已，即入靜室，住於禪定八萬四千劫。是時十六菩薩沙彌，知佛入室寂然禪定，各昇法座，亦於八萬四千劫，為四部眾廣說分別妙法華經。一一皆度六百萬億那由他恆河沙等眾生，示教利喜，令發阿耨多羅三藐三菩提心。

(The Buddha continued:) "At that time that Buddha, having received the shramaneras' request, after twenty thousand kalpas had passed, then in the midst of the fourfold assembly preached this Mahayana sutra named the 'Wondrous Dharma Lotus Flower', teaching the Dharma of bodhisattvas, protected and kept in mind by the buddhas. After he preached this sutra, the sixteen shramaneras, for the sake of supreme perfect enlightenment, all together received and upheld it, reciting it fluently. When this sutra was preached, the sixteen bodhisattva shramaneras all believed and accepted it; among the shravaka assembly there were also those who believed and understood; but among the rest of the living beings, of a thousand myriad kotis of kinds, all gave rise to doubt. The Buddha preached this sutra for eight thousand kalpas without ever pausing. After preaching this sutra, he at once entered a quiet chamber and remained in dhyana concentration for eighty-four thousand kalpas. At this time the sixteen bodhisattva shramaneras, knowing that the Buddha had entered the chamber in silent dhyana concentration, each ascended the Dharma seat and also for eighty-four thousand kalpas extensively expounded and explained the Wondrous Dharma Lotus Sutra to the four groups of followers. Each of them liberated six hundred myriad kotis of nayutas of living beings, equal to Ganges sands, teaching, benefiting and gladdening them, causing them to give rise to the mind of supreme perfect enlightenment.

「大通智勝佛過八萬四千劫已，從三昧起，往詣法座安詳而坐，普告大眾：『是十六菩薩沙彌甚為希有，諸根通利，智慧明瞭，已曾供養無量千萬億數諸佛。於諸佛所，常修梵行，受持佛智，開示眾生，令入其中。汝等皆當數數親近而供養之。所以者何？若聲聞、辟支佛及諸菩薩，能信是十六菩薩所說經法，受持不毀者，是人皆當得阿耨多羅三藐三菩提、如來之慧。』」

(The Buddha continued:) "After eighty-four thousand kalpas had passed, the Buddha Mahabhijna-jnanabhibhu arose from samadhi, went to the Dharma seat and sat down calmly, and told the great assembly: 'These sixteen bodhisattva shramaneras are most rare, with keen faculties and clear wisdom; they have already made offerings to immeasurable thousands of myriads of kotis of buddhas. Under those buddhas, they constantly practiced the holy life, received and kept the Buddha's wisdom, and revealed it to living beings, causing them to enter into it. You should all repeatedly draw near them and make offerings to them. Why? If shravakas, pratyekabuddhas and bodhisattvas can believe the sutra Dharma preached by these sixteen bodhisattvas, and receive, keep and not slander it, all these people will attain supreme perfect enlightenment and the wisdom of the Tathagata.'"

佛告諸比丘：「是十六菩薩常樂說是妙法蓮華經。一一菩薩所化六百萬億那由他恆河沙等眾生，世世所生與菩薩俱，從其聞法，悉皆信解，以此因緣，得值四百萬億諸佛世尊，於今不盡。

The Buddha told the bhikshus: "These sixteen bodhisattvas constantly delighted in preaching this Wondrous Dharma Lotus Sutra. Each bodhisattva transformed six hundred myriad kotis of nayutas of living beings, equal to Ganges sands, who in life after life were born together with the bodhisattvas, heard the Dharma from them, and all believed and understood it; through this cause and condition, they have been able to meet four hundred myriad kotis of buddha World-Honored Ones, and this has not been exhausted to this day.

「諸比丘！我今語汝：『彼佛弟子十六沙彌，今皆得阿耨多羅三藐三菩提，於十方國土現在說法，有無量百千萬億菩薩、聲聞以為眷屬。其二沙彌，東方作佛，一名阿閦，在歡喜國，二名須彌頂；東南方二佛，一名師子音，二名師子相；南方二佛，一名虛空住，二名常滅；西南方二佛，一名帝相，二名梵相；西方二佛，一名阿彌陀，二名度一切世間苦惱；西北方二佛，一名多摩羅跋栴檀香神通，二名須彌相；北方二佛，一名雲自在，二名雲自在王；東北方佛，名壞一切世間怖畏，第十六我釋迦牟尼佛於娑婆國土成阿耨多羅三藐三菩提。』

(The Buddha continued:) "Bhikshus! Now I say to you: 'The sixteen shramaneras, disciples of that Buddha, have now all attained supreme perfect enlightenment and are at present preaching the Dharma in lands of the ten directions, with immeasurable hundreds of thousands of myriads of kotis of bodhisattvas and shravakas as their retinue. Two of the shramaneras became buddhas in the east, one named Akshobhya, in the land of Joy, and the other Sumeru Peak; in the southeast two buddhas, one named Lion Sound and the other Lion Mark; in the south two buddhas, one named Dwelling in Space and the other Constant Extinction; in the southwest two buddhas, one named Emperor Mark and the other Brahma Mark; in the west two buddhas, one named Amitabha and the other Liberator from All Worldly Suffering and Distress; in the northwest two buddhas, one named Tamalapatra Sandalwood Fragrance Supernatural Power and the other Sumeru Mark; in the north two buddhas, one named Cloud Sovereign and the other Cloud Sovereign King; the buddha in the northeast is named Destroyer of All Worldly Fears; and the sixteenth is I, Shakyamuni Buddha, who have attained supreme perfect enlightenment in the Saha land.'

「諸比丘！我等為沙彌時，各各教化無量百千萬億恆河沙等眾生，從我聞法，為阿耨多羅三藐三菩提。此諸眾生，於今有住聲聞地者，我常教化阿耨多羅三藐三菩提。是諸人等，應以是法漸入佛道。所以者何？如來智慧，難信難解。爾時所化無量恆河沙等眾生者，汝等諸比丘，及我滅度後未來世中聲聞弟子是也。我滅度後，復有弟子不聞是經，不知不覺菩薩所行，自於所得功德生滅度想，當入涅槃。我於餘國作佛，更有異名。是人雖生滅度之想入於涅槃，而於彼土求佛智慧，得聞是經，唯以佛乘而得滅度，更無餘乘，除諸如來方便說法。

(The Buddha continued:) "Bhikshus! When we were shramaneras, each of us taught and transformed immeasurable hundreds of thousands of myriads of kotis of living beings equal to Ganges sands, who heard the Dharma from me for the sake of supreme perfect enlightenment. Among these living beings, there are still some now dwelling on the shravaka ground, and I constantly teach them supreme perfect enlightenment. These people should gradually enter the Buddha Way by this Dharma. Why? The wisdom of the Tathagata is hard to believe and hard to understand. Those immeasurable living beings equal to Ganges sands who were transformed at that time are you bhikshus, and the shravaka disciples of the future after my extinction. After my extinction, there will again be disciples who do not hear this sutra, do not know or realize what bodhisattvas practice, and, on the merit they have gained, give rise to the thought of extinction and are about to enter nirvana. I will become a buddha in other lands and have a different name. Though these people give rise to the thought of extinction and enter nirvana, in that land they will seek the Buddha's wisdom, and on hearing this sutra, will attain extinction only through the Buddha Vehicle, and there is no other vehicle, except for the expedient teachings of the tathagatas.

「諸比丘！若如來自知涅槃時到，眾又清淨、信解堅固、了達空法、深入禪定，便集諸菩薩及聲聞眾，為說是經。世間無有二乘而得滅度，唯一佛乘得滅度耳。比丘當知！如來方便，深入眾生之性，知其志樂小法，深著五欲，為是等故說於涅槃。是人若聞，則便信受。

(The Buddha continued:) "Bhikshus! If the Tathagata himself knows that the time of nirvana has come, and the assembly is again pure, with firm faith and understanding, thoroughly comprehending the dharma of emptiness and deeply entered into dhyana concentration, then he gathers the bodhisattvas and the shravaka assembly and preaches this sutra for them. In the world there is no attainment of extinction through two vehicles; only through the one Buddha Vehicle is extinction attained. Bhikshus, you should know! The Tathagata's expedient means penetrate deeply into the nature of living beings; knowing that their aspirations delight in the lesser dharma and that they are deeply attached to the five desires, for the sake of these people he speaks of nirvana. If these people hear it, they then believe and accept it.

「譬如五百由旬險難惡道，曠絕無人、怖畏之處。若有多眾，欲過此道至珍寶處。有一導師，聰慧明達，善知險道通塞之相，將導眾人慾過此難。所將人眾中路懈退，白導師言：『我等疲極，而復怖畏，不能復進；前路猶遠，今欲退還。』導師多諸方便而作是念：『此等可愍，云何捨大珍寶而欲退還？』作是念已，以方便力，於險道中過三百由旬，化作一城，告眾人言：『汝等勿怖，莫得退還。今此大城，可於中止，隨意所作。若入是城，快得安隱。若能前至寶所，亦可得去。』是時疲極之眾，心大歡喜，歎未曾有：『我等今者免斯惡道，快得安隱。』於是眾人前入化城，生已度想、生安隱想。爾時導師，知此人眾既得止息，無復疲惓。即滅化城，語眾人言：『汝等去來，寶處在近。曏者大城，我所化作，為止息耳。』

(The Buddha continued:) "It is like a dangerous and evil road of five hundred yojanas, desolate, without people, a place of fear. Suppose there is a large group of people who wish to cross this road to a place of precious treasures. There is one guide, intelligent and discerning, who knows well the open and blocked aspects of the dangerous road, and who leads the group wishing to pass through this difficulty. Midway, the people he leads grow weary and wish to give up, and say to the guide: 'We are utterly exhausted and also afraid, and cannot go on; the road ahead is still far, and now we wish to turn back.' The guide, with many expedient means, thinks: 'These people are pitiable; how can they give up the great treasures and wish to turn back?' Having thought this, by the power of expedient means, in the dangerous road, after three hundred yojanas he conjures up a city, and tells the people: 'Do not be afraid, do not turn back. Here is this great city, where you may rest and do as you please. If you enter this city, you will be quickly at ease. And if you are able to go on to the place of treasure, you can also go.' Then the exhausted people were greatly delighted and sighed at what had never been: 'We have now escaped this evil road and will quickly be at peace.' Thereupon the people went forward into the conjured city, and thought they had crossed over and felt secure. At that time the guide, knowing that the people had rested and no longer were weary, at once made the conjured city vanish and said to them: 'Come, let us go; the place of treasure is near. The great city before was something I conjured up merely as a place to rest.'

「諸比丘！如來亦復如是，今為汝等作大導師，知諸生死煩惱惡道險難長遠，應去應度。若眾生但聞一佛乘者，則不欲見佛，不欲親近，便作是念：『佛道長遠，久受懃苦乃可得成。』佛知是心怯弱下劣，以方便力，而於中道為止息故，說二涅槃。若眾生住於二地，如來爾時即便為說：『汝等所作未辦，汝所住地，近於佛慧，當觀察籌量所得涅槃非真實也。但是如來方便之力，於一佛乘分別說三。』如彼導師，為止息故，化作大城。既知息已，而告之言：『寶處在近，此城非實，我化作耳。』」爾時世尊欲重宣此義，而說偈言：

(The Buddha continued:) "Bhikshus! The Tathagata is also like this. Now I act as a great guide for you, knowing that the dangerous and difficult evil road of birth and death and affliction is long and far, and that it should be traversed and crossed. If living beings only heard of the one Buddha Vehicle, they would not wish to see the Buddha, would not wish to draw near him, and would think: 'The Buddha Way is long and far; one must endure hard toil for a long time before it can be attained.' The Buddha, knowing that their minds are timid and inferior, by the power of expedient means, in order to give them rest midway, teaches two kinds of nirvana. If living beings dwell on the two grounds, the Tathagata then speaks to them: 'What you have to do is not yet done; the ground where you dwell is near the Buddha's wisdom; you should observe and consider that the nirvana you have attained is not real. It is only the Tathagata's power of expedient means that, from the one Buddha Vehicle, distinguishes and speaks of three.' It is like that guide who, in order to give rest, conjured up a great city. Having known that they have rested, he tells them: 'The place of treasure is near; this city is not real, it is only something I conjured up.'" Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「大通智勝佛，十劫坐道場，

"The Buddha Mahabhijna-jnanabhibhu sat ten kalpas at the site of the Way,

佛法不現前，不得成佛道。

the Buddha Dharma did not appear before him, and he could not attain the Buddha Way.

諸天神龍王、阿修羅眾等，

The devas, spirits, dragon kings, asura hosts and others

常雨於天華，以供養彼佛。

constantly rained heavenly flowers as offerings to that Buddha.

諸天擊天鼓，並作眾伎樂，

The devas beat heavenly drums and played all kinds of music,

香風吹萎華，更雨新好者。

fragrant winds blew away withered flowers, and fresh fine ones rained again.

過十小劫已，乃得成佛道，

After ten small kalpas had passed, only then did he attain the Buddha Way,

諸天及世人，心皆懷踴躍。

and the devas and people of the world all felt joy leaping in their hearts.

彼佛十六子，皆與其眷屬，

That Buddha's sixteen sons, together with their retinues,

千萬億圍繞，俱行至佛所，

surrounded by thousands of myriads of kotis, all went together to where the Buddha was,

頭面禮佛足，而請轉法輪：

bowed with heads and faces at the Buddha's feet, and asked him to turn the Dharma wheel:

『聖師子法雨，充我及一切。』

'Holy lion, may the rain of the Dharma fill us and all.'

世尊甚難值，久遠時一現，

The World-Honored One is very hard to meet, appearing once in a long, long time,

為覺悟群生，震動於一切。

to awaken the multitude of beings, shaking everything.

東方諸世界，五百萬億國，

In the worlds of the east, in five hundred myriad kotis of lands,

梵宮殿光曜，昔所未曾有。

the palaces of Brahma shone with a brilliance never before seen.

諸梵見此相，尋來至佛所，

The Brahmas, seeing this sign, came to where the Buddha was,

散花以供養，並奉上宮殿，

scattered flowers as offerings, and presented their palaces,

請佛轉法輪，以偈而讚歎。

asked the Buddha to turn the Dharma wheel, and praised him in verse.

佛知時未至，受請默然坐。

The Buddha, knowing the time had not yet come, accepted their request and sat silent.

三方及四維、上下亦復爾，

In the three other directions, the four intermediate directions, up and down, it was likewise,

散花奉宮殿，請佛轉法輪：

they scattered flowers, offered palaces, and asked the Buddha to turn the Dharma wheel:

『世尊甚難值，願以大慈悲，

'The World-Honored One is very hard to meet; may you, with great compassion,

廣開甘露門，轉無上法輪。』

widely open the gate of sweet dew and turn the supreme Dharma wheel.'

無量慧世尊，受彼眾人請，

The World-Honored One of immeasurable wisdom, accepting the request of that multitude,

為宣種種法：『四諦十二緣，

proclaimed various dharmas for them: 'The four noble truths and the twelve links,

無明至老死，皆從生緣有。

from ignorance to old age and death, all arise from the condition of birth.

如是眾過患，汝等應當知。』

Such are the many faults and sufferings; you should know them.'

宣暢是法時，六百萬億姟，

When he proclaimed this Dharma, six hundred myriad ten-thousand-kotis

得盡諸苦際，皆成阿羅漢。

reached the end of all suffering and all became arhats.

第二說法時，千萬恆沙眾，

At the second preaching, a multitude equal to a thousand myriad Ganges sands,

於諸法不受，亦得阿羅漢。

no longer grasping at any dharmas, also became arhats.

從是後得道，其數無有量，

From then on, those who attained the Way were beyond measure in number,

萬億劫算數，不能得其邊。

which could not be reckoned even through ten thousand kotis of kalpas.

時十六王子，出家作沙彌，

At that time the sixteen princes left the household life and became shramaneras,

皆共請彼佛，演說大乘法：

and all together asked that Buddha to expound the Mahayana Dharma:

『我等及營從，皆當成佛道，

'We and our followers should all attain the Buddha Way,

願得如世尊，慧眼第一淨。』

may we be like the World-Honored One, with the wisdom eye, supreme in purity.'

佛知童子心，宿世之所行，

The Buddha, knowing the hearts of the youths and what they had practiced in former lives,

以無量因緣、種種諸譬喻，

with immeasurable causes and conditions and various parables,

說六波羅蜜，及諸神通事。

spoke of the six paramitas and the matters of supernatural powers.

分別真實法，菩薩所行道，

He distinguished the true dharma and the path that bodhisattvas practice,

說是法華經，如恆河沙偈。

and preached this Lotus Sutra in verses as many as Ganges sands.

彼佛說經已，靜室入禪定，

After that Buddha had preached the sutra, he entered dhyana concentration in a quiet chamber,

一心一處坐，八萬四千劫。

sitting with one mind in one place for eighty-four thousand kalpas.

是諸沙彌等，知佛禪未出，

These shramaneras, knowing that the Buddha had not yet emerged from his dhyana,

為無量億眾，說佛無上慧。

preached the Buddha's supreme wisdom to immeasurable kotis of beings.

各各坐法座，說是大乘經，

Each sat on a Dharma seat and preached this Mahayana sutra,

於佛宴寂後，宣揚助法化。

and after the Buddha's rest in stillness, proclaimed and helped his Dharma transformation.

一一沙彌等，所度諸眾生，

The living beings that each of the shramaneras liberated

有六百萬億，恆河沙等眾。

numbered six hundred myriad kotis, a multitude equal to Ganges sands.

彼佛滅度後，是諸聞法者，

After that Buddha's extinction, those who had heard the Dharma

在在諸佛土，常與師俱生。

in every buddha land were constantly born together with their teachers.

是十六沙彌，具足行佛道，

These sixteen shramaneras, having fully practiced the Buddha Way,

今現在十方，各得成正覺。

are now in the ten directions, each having attained perfect enlightenment.

爾時聞法者，各在諸佛所，

Those who heard the Dharma at that time are now each at the places of the buddhas,

其有住聲聞，漸教以佛道。

and those who still dwell as shravakas are gradually taught the Buddha Way.

我在十六數，曾亦為汝說，

I was among the sixteen and once also preached to you,

是故以方便，引汝趣佛慧。

and so by expedient means I lead you toward the Buddha's wisdom.

以是本因緣，今說法華經，

By this original cause and condition, I now preach the Lotus Sutra,

令汝入佛道，慎勿懷驚懼。

to make you enter the Buddha Way; take care not to harbor fear.

譬如險惡道，逈絕多毒獸，

It is like a dangerous, evil road, remote and cut off, with many poisonous beasts,

又復無水草，人所怖畏處。

and again without water or grass, a place of dread for people.

無數千萬眾，欲過此險道，

Countless thousands of myriads of people wish to cross this dangerous road,

其路甚曠遠，經五百由旬。

the road is very long and distant, five hundred yojanas.

時有一導師，強識有智慧，

At that time there was a guide, of strong memory and wisdom,

明瞭心決定，在險濟眾難。

clear-minded and resolute, who rescues the multitude from difficulty in the danger.

眾人皆疲惓，而白導師言：

The people were all weary, and said to the guide:

『我等今頓乏，於此欲退還。』

'We are suddenly worn out; here we wish to turn back.'

導師作是念：『此輩甚可愍，

The guide thought: 'These people are most pitiable;

如何欲退還，而失大珍寶？』

how can they wish to turn back and lose the great treasure?'

尋時思方便，當設神通力，

Immediately he thought of an expedient, and would use the power of supernatural abilities,

化作大城郭，莊嚴諸舍宅，

to conjure up a great walled city, with its houses splendidly adorned,

周匝有園林，渠流及浴池，

with gardens and groves all around, canals and bathing pools,

重門高樓閣，男女皆充滿。

with multiple gates and high towers and pavilions, filled with men and women.

即作是化已，慰眾言勿懼：

Having made this conjuration, he comforted the people, saying not to fear:

『汝等入此城，各可隨所樂。』

'You may enter this city and each do as you wish.'

諸人既入城，心皆大歡喜，

When the people had entered the city, their hearts were all greatly delighted,

皆生安隱想，自謂已得度。

all felt secure, and said to themselves that they had been delivered.

導師知息已，集眾而告言：

The guide, knowing they had rested, gathered them and said:

『汝等當前進，此是化城耳。

'You should go forward; this is only a conjured city.

我見汝疲極，中路欲退還，

I saw that you were utterly exhausted and wished to turn back midway,

故以方便力，權化作此城。

and so by the power of expedient means I provisionally conjured up this city.

汝等勤精進，當共至寶所。』

Make diligent effort, and let us go together to the place of treasure.'

我亦復如是，為一切導師。

I too am like this, a guide for all.

見諸求道者，中路而懈廢，

Seeing those who seek the Way slacking and giving up midway,

不能度生死，煩惱諸險道。

unable to cross the dangerous roads of birth and death and affliction,

故以方便力，為息說涅槃。

therefore by the power of expedient means, to give them rest, I spoke of nirvana.

言：『汝等苦滅，所作皆已辦。』

I said: 'Your suffering is ended, and all you had to do is done.'

既知到涅槃，皆得阿羅漢，

Having known they had reached nirvana and all become arhats,

爾乃集大眾，為說真實法。

then I gathered the great assembly and preached the true dharma for them.

諸佛方便力，分別說三乘，

By the power of expedient means, the buddhas distinguish and speak of three vehicles,

唯有一佛乘，息處故說二。

there is only one Buddha Vehicle; the two are taught as a resting place.

『今為汝說實，汝所得非滅，

'Now I tell you the truth: what you have attained is not extinction;

為佛一切智，當發大精進。

for the Buddha's all-knowing wisdom, you should arouse great diligence.

汝證一切智，十力等佛法，

When you realize all-knowing wisdom, the ten powers and the other buddha dharmas,

具三十二相，乃是真實滅。』

and are endowed with the thirty-two marks, that is true extinction.'

諸佛之導師，為息說涅槃，

The guides of the buddhas, to give rest, speak of nirvana,

既知是息已，引入於佛慧。」

and having known that they have rested, lead them into the Buddha's wisdom."

後秦龜茲國三藏法師鳩摩羅什奉詔譯

Translated by imperial command by the Tripitaka Dharma Master Kumarajiva of the kingdom of Kucha (around present-day Kuqa in Xinjiang) in the Later Qin dynasty.

爾時富樓那彌多羅尼子，從佛聞是智慧方便隨宜說法，又聞授諸大弟子阿耨多羅三藐三菩提記，復聞宿世因緣之事，復聞諸佛有大自在神通之力，得未曾有，心淨踴躍。即從座起，到於佛前，頭面禮足，卻住一面，瞻仰尊顏目不暫捨，而作是念：「世尊甚奇特，所為希有！隨順世間若干種性，以方便知見而為說法，拔出眾生處處貪著。我等於佛功德，言不能宣，唯佛世尊能知我等深心本願。」

At that time Purna Maitrayaniputra, having heard from the Buddha this teaching of the Dharma preached according to what suits, with wisdom and expedient means, and having heard the prediction of supreme perfect enlightenment conferred on the great disciples, and again having heard of causes and conditions of former lives, and again having heard that the buddhas have great sovereign powers of supernatural ability, gained what he had never had, and his mind was purified and leapt with joy. He rose at once from his seat, went before the Buddha, bowed with his head and face at his feet, withdrew to one side, gazed up at the Buddha's countenance without taking his eyes away for a moment, and thought: "The World-Honored One is truly extraordinary, and what he does is rare! According to the various natures of the world, with expedient means and knowledge and vision, he preaches the Dharma for them and pulls living beings out from their attachments everywhere. We cannot express the Buddha's merit in words; only the Buddha, the World-Honored One, can know our deep hearts and original vows."

爾時佛告諸比丘：「汝等見是富樓那彌多羅尼子不？我常稱其於說法人中最為第一，亦常歎其種種功德，精勤護持助宣我法，能於四眾示教利喜，具足解釋佛之正法，而大饒益同梵行者。自捨如來，無能盡其言論之辯。汝等勿謂富樓那但能護持助宣我法，亦於過去九十億諸佛所，護持助宣佛之正法，於彼說法人中亦最第一。又於諸佛所說空法，明瞭通達，得四無礙智，常能審諦清淨說法，無有疑惑，具足菩薩神通之力。隨其壽命，常修梵行，彼佛世人鹹皆謂之實是聲聞；而富樓那以斯方便，饒益無量百千眾生，又化無量阿僧祇人，令立阿耨多羅三藐三菩提。為淨佛土故，常作佛事，教化眾生。

At that time the Buddha told the bhikshus: "Do you see this Purna Maitrayaniputra? I have always praised him as foremost among those who preach the Dharma, and I have also always praised his many kinds of merit; he diligently upholds and helps to proclaim my Dharma, can teach, benefit and gladden the fourfold assembly, fully explains the Buddha's right Dharma, and greatly benefits his fellow practitioners of the holy life. Except for the Tathagata, none can exhaust the eloquence of his discourse. Do not suppose that Purna can only uphold and help to proclaim my Dharma; he also, in the presence of ninety kotis of buddhas in the past, upheld and helped to proclaim the Buddha's right Dharma, and among those who preached the Dharma there he was also foremost. Moreover, in the dharma of emptiness taught by the buddhas, he has clear and thorough understanding, attained the four unobstructed wisdoms, and is always able to preach the Dharma attentively and purely, without doubt, fully possessed of a bodhisattva's power of supernatural ability. Throughout his life he constantly practiced the holy life, and the people of the world of those buddhas all said he was truly a shravaka; yet Purna, by this expedient means, benefited immeasurable hundreds of thousands of living beings, and also transformed immeasurable asamkhyeyas of people, causing them to be established in supreme perfect enlightenment. In order to purify the buddha lands, he constantly performs the work of a buddha and teaches and transforms living beings.

「諸比丘！富樓那亦於七佛說法人中而得第一，今於我所說法人中亦為第一，於賢劫中當來諸佛，說法人中亦復第一，而皆護持助宣佛法。亦於未來，護持助宣無量無邊諸佛之法，教化饒益無量眾生，令立阿耨多羅三藐三菩提。為淨佛土故，常勤精進教化眾生，漸漸具足菩薩之道。過無量阿僧祇劫，當於此土，得阿耨多羅三藐三菩提，號曰法明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其佛以恆河沙等三千大千世界為一佛土，七寶為地，地平如掌，無有山陵谿澗溝壑，七寶臺觀充滿其中，諸天宮殿近處虛空，人天交接，兩得相見。無諸惡道，亦無女人，一切眾生，皆以化生，無有婬欲。得大神通，身出光明，飛行自在，志念堅固，精進智慧，普皆金色，三十二相而自莊嚴。其國眾生，常以二食：一者、法喜食，二者、禪悅食。有無量阿僧祇千萬億那由他諸菩薩眾，得大神通、四無礙智，善能教化眾生之類。其聲聞眾，算數校計所不能知，皆得具足六通、三明及八解脫。其佛國土有如是等無量功德莊嚴成就。劫名寶明，國名善淨。其佛壽命無量阿僧祇劫，法住甚久。佛滅度後，起七寶塔遍滿其國。」

(The Buddha continued:) "Bhikshus! Purna was also foremost among those who preached the Dharma under the seven buddhas, and now among those who preach the Dharma under me he is also foremost; among the buddhas to come in the Auspicious Kalpa, he will also be foremost among those who preach the Dharma, and he will uphold and help to proclaim the Buddha's Dharma in all of them. In the future, too, he will uphold and help to proclaim the Dharma of immeasurable, boundless buddhas, teaching, transforming and benefiting immeasurable living beings and establishing them in supreme perfect enlightenment. In order to purify the buddha land, he will constantly and diligently teach and transform living beings, and gradually fulfill the bodhisattva path. After immeasurable asamkhyeya kalpas, in this land he will attain supreme perfect enlightenment, with the title Dharma Light Tathagata, Worthy of Offerings, Perfectly and Universally Enlightened, Perfect in Wisdom and Conduct, Well Gone, Knower of the World, Unsurpassed One, Trainer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One. That Buddha will take three-thousand-great-thousand worlds equal to Ganges sands as one buddha land, with the ground made of seven jewels, flat as the palm, without mountains, hills, streams, gullies or ravines, filled with terraces and pavilions of the seven jewels, with the palaces of the devas near in space, so that humans and devas meet and can see each other. There will be no evil paths and no women; all living beings will be born by transformation, without sexual desire. They will have great supernatural powers, light will emerge from their bodies, they will fly freely, their will and thought will be firm, with diligence and wisdom, all golden in color, adorned with the thirty-two marks. The living beings of that land will always have two kinds of food: first, the food of delight in the Dharma, and second, the food of joy in dhyana. There will be immeasurable asamkhyeyas of thousands of myriads of kotis of nayutas of bodhisattvas, who have great supernatural powers and the four unobstructed wisdoms, and are skilled at teaching and transforming living beings. The shravaka assembly will be beyond the reach of counting and calculation, all fully possessed of the six supernatural powers, the three clear knowledges and the eight liberations. The land of that Buddha will have such immeasurable merits and adornments accomplished. The kalpa will be named Jewel Light, and the land named Good Purity. That Buddha's lifespan will be immeasurable asamkhyeya kalpas, and his Dharma will abide for a very long time. After the Buddha's extinction, stupas of the seven jewels will be raised, filling the whole land."

爾時世尊欲重宣此義，而說偈言：

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

「諸比丘諦聽！佛子所行道，

"Bhikshus, listen attentively! The path practiced by the Buddha's sons,

善學方便故，不可得思議。

because they have studied expedient means well, cannot be conceived.

知眾樂小法，而畏於大智，

Knowing that beings delight in the lesser dharma and fear great wisdom,

是故諸菩薩，作聲聞緣覺，

therefore bodhisattvas appear as shravakas and pratyekabuddhas,

以無數方便，化諸眾生類。

and with countless expedient means transform all kinds of beings.

自說是聲聞，去佛道甚遠，

They say of themselves that they are shravakas, far from the Buddha Way,

度脫無量眾，皆悉得成就，

yet they liberate immeasurable multitudes, all of whom achieve it,

雖小欲懈怠，漸當令作佛。

and though they are of few desires and lazy, they will gradually be made buddhas.

內秘菩薩行，外現是聲聞，

Inwardly they hide the bodhisattva practice, outwardly they appear as shravakas,

少欲厭生死，實自淨佛土。

of few desires and weary of birth and death, yet in truth they purify the buddha land themselves.

示眾有三毒，又現邪見相，

They show the multitude the three poisons, and also appear to hold wrong views,

我弟子如是，方便度眾生。

my disciples are like this, using expedient means to liberate living beings.

若我具足說，種種現化事，

If I were to tell in full the various conjured matters,

眾生聞是者，心則懷疑惑。

living beings who heard it would harbor doubt in their hearts.

今此富樓那，於昔千億佛，

Now this Purna, in the past with a thousand kotis of buddhas,

勤修所行道，宣護諸佛法。

diligently practiced the path and proclaimed and protected the dharmas of the buddhas.

為求無上慧，而於諸佛所，

In seeking the supreme wisdom, under the buddhas

現居弟子上，多聞有智慧。

he appeared as chief among the disciples, learned and wise.

所說無所畏，能令眾歡喜，

What he spoke was without fear, able to make the multitude joyful,

未曾有疲惓，而以助佛事。

never weary, and so helped the Buddha's work.

已度大神通，具四無礙智，

Having crossed over to great supernatural powers, endowed with the four unobstructed wisdoms,

知諸根利鈍，常說清淨法。

knowing whether faculties are sharp or dull, he always preached the pure Dharma.

演暢如是義，教諸千億眾，

Expounding such meanings, he taught thousands of kotis of beings,

令住大乘法，而自淨佛土。

establishing them in the Mahayana Dharma, while purifying his own buddha land.

未來亦供養，無量無數佛，

In the future he will also make offerings to immeasurable, countless buddhas,

護助宣正法，亦自淨佛土。

protect and help proclaim the right Dharma, and also purify his own buddha land.

常以諸方便，說法無所畏，

Always using various expedient means, preaching the Dharma without fear,

度不可計眾，成就一切智。

liberating countless beings and achieving all-knowing wisdom.

供養諸如來，護持法寶藏，

Making offerings to the tathagatas and upholding the treasury of the Dharma jewel,

其後得成佛，號名曰法明。

afterward he will become a buddha, named Dharma Light.

其國名善淨，七寶所合成，

His land will be called Good Purity, composed of the seven jewels,

劫名為寶明。菩薩眾甚多，

the kalpa named Jewel Light. The bodhisattva assembly will be very large,

其數無量億，皆度大神通，

their number immeasurable kotis, all having crossed to great supernatural powers,

威德力具足，充滿其國土。

fully endowed with majestic virtue and power, filling that land.

聲聞亦無數，三明八解脫，

The shravakas too will be countless, with the three clear knowledges and eight liberations,

得四無礙智，以是等為僧。

attaining the four unobstructed wisdoms; these will make up the sangha.

其國諸眾生，婬欲皆已斷，

The living beings of that land, with sexual desire all cut off,

純一變化生，具相莊嚴身。

will be purely born by transformation, with bodies adorned with the marks.

法喜禪悅食，更無餘食想。

They will eat the food of delight in the Dharma and joy in dhyana, with no thought of any other food.

無有諸女人，亦無諸惡道。

There will be no women, and also no evil paths.

富樓那比丘，功德悉成滿，

The bhikshu Purna, whose merits will all be fulfilled,

當得斯淨土，賢聖眾甚多。

will obtain this pure land, with many worthy and holy ones.

如是無量事，我今但略說。」

Such immeasurable matters I now speak of only briefly."

爾時千二百阿羅漢，心自在者，作是念：「我等歡喜，得未曾有。若世尊各見授記，如餘大弟子者，不亦快乎！」

At that time the twelve hundred arhats, whose minds were at ease, thought: "We rejoice and have gained what we never had. If the World-Honored One would give each of us a prediction, as he did to the other great disciples, would that not be wonderful!"

佛知此等心之所念，告摩訶迦葉：「是千二百阿羅漢，我今當現前次第與授阿耨多羅三藐三菩提記。於此眾中，我大弟子憍陳如比丘，當供養六萬二千億佛，然後得成為佛，號曰普明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其五百阿羅漢：優樓頻螺迦葉、伽耶迦葉、那提迦葉、迦留陀夷、優陀夷、阿㝹樓馱、離婆多、劫賓那、薄拘羅、周陀、莎伽陀等，皆當得阿耨多羅三藐三菩提，盡同一號，名曰普明。」

The Buddha, knowing what these people were thinking, told Mahakashyapa: "These twelve hundred arhats, I will now confer on them in turn, in your presence, the prediction of supreme perfect enlightenment. In this assembly, my great disciple the bhikshu Kaundinya will make offerings to sixty-two thousand kotis of buddhas and then become a buddha, with the title Universal Light Tathagata, Worthy of Offerings, Perfectly and Universally Enlightened, Perfect in Wisdom and Conduct, Well Gone, Knower of the World, Unsurpassed One, Trainer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One. The five hundred arhats, Uruvilva-Kashyapa, Gaya-Kashyapa, Nadi-Kashyapa, Kalodayin, Udayin, Aniruddha, Revata, Kapphina, Vakkula, Cunda, Svagata and others, will all attain supreme perfect enlightenment, all having the same title, Universal Light."

爾時世尊欲重宣此義，而說偈言：

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

「憍陳如比丘，當見無量佛，

"The bhikshu Kaundinya will see immeasurable buddhas,

過阿僧祇劫，乃成等正覺。

and after asamkhyeya kalpas will attain perfect enlightenment.

常放大光明，具足諸神通，

He will constantly emit great light, fully endowed with all supernatural powers,

名聞遍十方，一切之所敬，

his name heard throughout the ten directions, revered by all,

常說無上道，故號為普明。

constantly preaching the supreme Way, and so called Universal Light.

其國土清淨，菩薩皆勇猛，

His land will be pure, and the bodhisattvas all courageous,

鹹昇妙樓閣，遊諸十方國，

all ascending wondrous pavilions, traveling to lands of the ten directions,

以無上供具，奉獻於諸佛。

with supreme offerings presented to the buddhas.

作是供養已，心懷大歡喜，

Having made these offerings, their hearts are filled with great joy,

須臾還本國，有如是神力。

and in a moment they return to their own land; such is their supernatural power.

佛壽六萬劫，正法住倍壽，

The Buddha's lifespan will be sixty thousand kalpas, the right Dharma will abide for twice his lifespan,

像法復倍是，法滅天人憂。

the semblance Dharma for twice that again, and when the Dharma is extinguished, devas and humans will grieve.

其五百比丘，次第當作佛，

His five hundred bhikshus will in turn become buddhas,

同號曰普明，轉次而授記。

all with the same title Universal Light, and will give predictions in succession.

我滅度之後，某甲當作佛，

After my extinction, so-and-so will become a buddha,

其所化世間，亦如我今日。

and the world he transforms will also be like mine today.

國土之嚴淨，及諸神通力，

The splendor and purity of his land, and his supernatural powers,

菩薩聲聞眾，正法及像法，

the bodhisattva and shravaka assemblies, the right Dharma and the semblance Dharma,

壽命劫多少，皆如上所說。

and the length of his lifespan in kalpas, will all be as spoken above.

迦葉汝已知，五百自在者，

Kashyapa, you already know the five hundred who are at ease,

餘諸聲聞眾，亦當復如是。

and the rest of the shravaka assembly will likewise be so.

其不在此會，汝當為宣說。」

For those who are not in this assembly, you should proclaim it for them."

爾時五百阿羅漢於佛前得受記已，歡喜踴躍，即從座起，到於佛前，頭面禮足，悔過自責：「世尊！我等常作是念，自謂已得究竟滅度，今乃知之，如無智者。所以者何？我等應得如來智慧，而便自以小智為足。

At that time the five hundred arhats, having received the prediction in the Buddha's presence, leapt with joy, rose at once from their seats, went before the Buddha, bowed with heads and faces at his feet, repented of their faults and blamed themselves: "World-Honored One! We always thought that we had already attained ultimate extinction, but now we know it, and we are like people without wisdom. Why? We should have obtained the Tathagata's wisdom, yet we took our small wisdom to be enough for ourselves.

「世尊！譬如有人至親友家，醉酒而臥。是時親友官事當行，以無價寶珠繫其衣裡，與之而去。其人醉臥，都不覺知。起已遊行，到於他國。為衣食故，勤力求索，甚大艱難；若少有所得，便以為足。於後親友會遇見之，而作是言：『咄哉，丈夫！何為衣食乃至如是。我昔欲令汝得安樂、五欲自恣，於某年日月，以無價寶珠繫汝衣裡。今故現在，而汝不知。勤苦憂惱，以求自活，甚為痴也。汝今可以此寶貿易所須，常可如意，無所乏短。』

(The five hundred arhats continued:) "World-Honored One! It is like a man who goes to the house of an intimate friend and lies down drunk. At that time the friend had to go on official business, and tied a priceless jewel inside the man's garment and left it with him and went away. The man, drunk and asleep, knew nothing of it. When he got up he wandered away, and came to another country. For the sake of clothing and food, he labored hard to find them, with great difficulty; and if he gained the slightest thing, he took it as enough. Later the friend met and saw him, and said: 'Alas, my good man! How have you come to such a state for the sake of clothing and food? In the past, wishing you to be at ease and happy, free to indulge the five desires, in such-and-such a year, month and day, I tied a priceless jewel inside your garment. It is there now, and you do not know it. To toil in hardship and worry to seek a living is most foolish. You can now trade this jewel for what you need, and always have what you wish, with nothing lacking.'

「佛亦如是，為菩薩時，教化我等，令發一切智心。而尋廢忘，不知不覺。既得阿羅漢道，自謂滅度，資生艱難，得少為足。一切智願，猶在不失。今者世尊覺悟我等，作如是言：『諸比丘！汝等所得，非究竟滅。我久令汝等種佛善根，以方便故，示涅槃相，而汝謂為實得滅度。』

(The five hundred arhats continued:) "The Buddha is also like this: when he was a bodhisattva, he taught and transformed us, causing us to arouse the mind of all-knowing wisdom. But soon we forgot it and did not know or realize it. Having attained the arhat path, we thought ourselves extinguished, making a hard living and taking a little as enough. Our vow for all-knowing wisdom still remains and has not been lost. Now the World-Honored One has awakened us and said: 'Bhikshus! What you have attained is not ultimate extinction. For a long time I have caused you to plant the good roots of the Buddha, and by expedient means I showed the appearance of nirvana, yet you took it to be real extinction.'

「世尊！我今乃知實是菩薩，得受阿耨多羅三藐三菩提記。以是因緣，甚大歡喜，得未曾有。」

(The five hundred arhats continued:) "World-Honored One! Now I know that we are truly bodhisattvas and have received the prediction of supreme perfect enlightenment. For this cause and condition we rejoice greatly and have gained what we never had."

爾時阿若憍陳如等，欲重宣此義，而說偈言：

At that time Ajnata-Kaundinya and the others, wishing to restate this meaning, spoke in verse:

「我等聞無上，安隱授記聲，

"We heard the supreme, secure voice of the prediction,

歡喜未曾有，禮無量智佛。

rejoice as never before, and bow to the Buddha of immeasurable wisdom.

今於世尊前，自悔諸過咎，

Now before the World-Honored One we repent of all our faults,

於無量佛寶，得少涅槃分，

in the immeasurable Buddha treasure we obtained a small portion of nirvana,

如無智愚人，便自以為足。

like foolish people without wisdom, who take it as enough.

譬如貧窮人，往至親友家，

It is like a poor man who goes to the house of an intimate friend,

其家甚大富，具設諸餚饍，

a house of great wealth, where all kinds of fine foods are set out,

以無價寶珠，繫著內衣裡，

and who ties a priceless jewel inside the inner garment,

默與而捨去，時臥不覺知。

giving it silently and leaving, while he sleeps and does not know.

是人既已起，遊行詣他國，

This man, having risen, wanders on to another country,

求衣食自濟，資生甚艱難，

seeking clothing and food to sustain himself, making a very hard living,

得少便為足，更不願好者。

taking a little as enough, and no longer wishing for better.

不覺內衣裡，有無價寶珠。

He does not realize that inside his inner garment there is a priceless jewel.

與珠之親友，後見此貧人，

The friend who gave the jewel, later seeing this poor man,

苦切責之已，示以所繫珠。

after reproaching him bitterly, showed him the jewel tied on him.

貧人見此珠，其心大歡喜，

The poor man, seeing the jewel, was greatly delighted in his heart,

富有諸財物，五欲而自恣。

rich with all kinds of wealth, free to indulge the five desires.

我等亦如是，世尊於長夜，

We too are like this; the World-Honored One, through the long night,

常愍見教化，令種無上願。

always compassionately looked on and taught us, causing us to plant the supreme vow.

我等無智故，不覺亦不知，

Because we lacked wisdom, we neither realized nor knew it,

得少涅槃分，自足不求餘。

obtaining a small portion of nirvana, content with it and seeking nothing more.

今佛覺悟我，言非實滅度，

Now the Buddha has awakened us, saying it is not real extinction,

得佛無上慧，爾乃為真滅。

and only when we attain the Buddha's supreme wisdom will it be true extinction.

我今從佛聞，授記莊嚴事，

Now from the Buddha we have heard the prediction and the splendid adornments,

及轉次受決，身心遍歡喜。」

and the successive conferring of predictions; our bodies and minds are filled with joy."

爾時阿難、羅睺羅而作是念：「我等每自思惟：『設得受記，不亦快乎。』」即從座起，到於佛前，頭面禮足，俱白佛言：「世尊！我等於此亦應有分，唯有如來，我等所歸。又我等為一切世間天、人、阿修羅所見知識——阿難常為侍者，護持法藏；羅睺羅是佛之子——若佛見授阿耨多羅三藐三菩提記者，我願既滿，眾望亦足。」爾時，學、無學聲聞弟子二千人，皆從座起，偏袒右肩，到於佛前，一心合掌，瞻仰世尊，如阿難、羅睺羅所願，住立一面。

At that time Ananda and Rahula thought: "We have often reflected: 'If only we could receive a prediction, would that not be wonderful?'" They rose at once from their seats, went before the Buddha, bowed with heads and faces at his feet, and together said to the Buddha: "World-Honored One! We too should have a share in this; there is only the Tathagata to whom we turn. Moreover we are seen and known by all the devas, humans and asuras of the whole world: Ananda has always been the attendant, protector and keeper of the Dharma treasury, and Rahula is the Buddha's son. If the Buddha gives us the prediction of supreme perfect enlightenment, our vow will be fulfilled and the hopes of the multitude will also be satisfied." At that time, two thousand shravaka disciples, both those still learning and those beyond learning, all rose from their seats, bared their right shoulders, went before the Buddha, put their palms together with one mind, gazed up at the World-Honored One, and stood to one side, with the same wish as Ananda and Rahula.

爾時佛告阿難：「汝於來世當得作佛，號山海慧自在通王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。當供養六十二億諸佛，護持法藏，然後得阿耨多羅三藐三菩提。教化二十千萬億恆河沙諸菩薩等，令成阿耨多羅三藐三菩提。國名常立勝幡，其土清淨，琉璃為地。劫名妙音遍滿。其佛壽命，無量千萬億阿僧祇劫，若人於千萬億無量阿僧祇劫中算數校計，不能得知。正法住世倍於壽命，像法住世復倍正法。阿難！是山海慧自在通王佛，為十方無量千萬億恆河沙等諸佛如來所共讚歎，稱其功德。」

At that time the Buddha said to Ananda: "In a future age you will become a Buddha, named Tathagata Sagaravaradharabuddhivikridita-abhijna, Worthy of Offerings, Perfectly and Universally Enlightened, Perfect in Wisdom and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. You will make offerings to sixty-two billion Buddhas and protect and uphold the treasury of the Dharma, and then attain unsurpassed, perfect and universal enlightenment. You will teach and transform Bodhisattvas numerous as the sands of twenty thousand million billion Ganges rivers, causing them to attain unsurpassed, perfect and universal enlightenment. Your land will be named Ever-Standing Banner of Victory; its ground will be pure, made of lapis lazuli. The kalpa will be named Wonderful Sound Everywhere Full. That Buddha's life span will be immeasurable, thousands of ten thousand billions of asamkhyeya kalpas; if people were to count and calculate through thousands of ten thousand billions of immeasurable asamkhyeya kalpas, they could not know it. The True Dharma will remain in the world twice as long as his life span, and the Semblance Dharma will remain twice as long again as the True Dharma. Ananda! This Buddha, King of Mountain-Sea Wisdom Sovereign Penetration, will be praised in common by immeasurable thousands of ten thousand billions of Buddhas and Tathagatas, numerous as the sands of the Ganges, in all ten directions, who will proclaim his merits."

爾時世尊欲重宣此義，而說偈言：

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

「我今僧中說，阿難持法者，

"I now declare in the midst of the sangha: Ananda, upholder of the Dharma,

當供養諸佛，然後成正覺，

will make offerings to the Buddhas, and afterward attain perfect enlightenment,

號曰：山海慧自在通王佛。

and be called: Buddha King of Mountain-Sea Wisdom Sovereign Penetration.

其國土清淨，名常立勝幡，

His land will be pure, named Ever-Standing Banner of Victory,

教化諸菩薩，其數如恆沙。

and he will teach and transform Bodhisattvas, their number like the Ganges sands.

佛有大威德，名聞滿十方。

The Buddha will have great majesty and virtue, his name heard throughout the ten directions.

壽命無有量，以愍眾生故，

His life span will be without measure, out of compassion for living beings;

正法倍壽命，像法復倍是。

the True Dharma will last twice his life span, and the Semblance Dharma twice that again.

如恆河沙等、無數諸眾生，

Like the sands of the Ganges, countless numbers of beings

於此佛法中，種佛道因緣。」

will in this Buddha's Dharma plant the causes and conditions for the Buddha Way."

爾時會中新發意菩薩八千人，鹹作是念：「我等尚不聞諸大菩薩得如是記，有何因緣而諸聲聞得如是決？」

At that time, in the assembly, eight thousand newly aspiring Bodhisattvas all thought: "We have not even heard of the great Bodhisattvas receiving such a prediction; for what reason do the shravakas receive such a determination?"

爾時世尊知諸菩薩心之所念，而告之曰：「諸善男子！我與阿難等，於空王佛所，同時發阿耨多羅三藐三菩提心。阿難常樂多聞，我常勤精進，是故我已得成阿耨多羅三藐三菩提，而阿難護持我法，亦護將來諸佛法藏，教化成就諸菩薩眾，其本願如是，故獲斯記。」

At that time the World-Honored One, knowing what the Bodhisattvas were thinking, said to them: "Good sons! Ananda and I, in the presence of the Buddha King of Emptiness, at the same time aroused the mind of unsurpassed, perfect and universal enlightenment. Ananda always delighted in learning much, while I was always diligent and zealous; therefore I have already attained unsurpassed, perfect and universal enlightenment, while Ananda protects and upholds my Dharma, and will also protect the Dharma treasuries of the Buddhas to come, teaching and perfecting the assembly of Bodhisattvas. His original vow was like this, and so he has received this prediction."

阿難面於佛前，自聞授記及國土莊嚴，所願具足，心大歡喜，得未曾有。即時憶念過去無量千萬億諸佛法藏，通達無礙，如今所聞，亦識本願。

Ananda, standing before the Buddha, heard himself given the prediction together with the adornments of his land, his wishes were fulfilled, his heart was greatly joyful, and he gained what he had never had. At once he recalled the Dharma treasuries of immeasurable thousands of ten thousand billions of Buddhas of the past, penetrating them without obstruction, just as what he now heard, and he also recognized his original vow.

爾時阿難而說偈言：

At that time Ananda spoke in verse:

「世尊甚希有，令我念過去，

"The World-Honored One is most rare, making me recall the past,

無量諸佛法，如今日所聞。

the Dharma of immeasurable Buddhas, as if heard today.

我今無復疑，安住於佛道，

I now have no more doubts, and abide securely in the Buddha Way;

方便為侍者，護持諸佛法。」

as an attendant by skillful means, I will protect and uphold the Buddhas' Dharma."

爾時佛告羅睺羅：「汝於來世當得作佛，號蹈七寶華如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。當供養十世界微塵等數諸佛如來，常為諸佛而作長子，猶如今也。是蹈七寶華佛，國土莊嚴，壽命劫數，所化弟子，正法、像法，亦如山海慧自在通王如來無異，亦為此佛而作長子。過是已後，當得阿耨多羅三藐三菩提。」

At that time the Buddha said to Rahula: "In a future age you will become a Buddha, named Tathagata Saptaratnapadmavikrantagamin, Worthy of Offerings, Perfectly and Universally Enlightened, Perfect in Wisdom and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. You will make offerings to Buddhas and Tathagatas as numerous as the dust motes of ten worlds, and always be the eldest son of the Buddhas, just as you are today. This Buddha Saptaratnapadmavikrantagamin's land adornments, life span in kalpas, disciples transformed, True Dharma and Semblance Dharma will be no different from those of the Tathagata King of Mountain-Sea Wisdom Sovereign Penetration, and you will also be the eldest son of that Buddha. After this, you will attain unsurpassed, perfect and universal enlightenment."

爾時世尊欲重宣此義，而說偈言：

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

「我為太子時，羅睺為長子，

"When I was a crown prince, Rahula was my eldest son;

我今成佛道，受法為法子。

now that I have attained the Buddha Way, he receives the Dharma and is my Dharma son.

於未來世中，見無量億佛，

In the future ages, he will see immeasurable billions of Buddhas,

皆為其長子，一心求佛道。

and be the eldest son of them all, single-mindedly seeking the Buddha Way.

羅睺羅密行，唯我能知之，

Rahula's secret practice only I can know;

現為我長子，以示諸眾生。

he now appears as my eldest son, to show all living beings.

無量億千萬，功德不可數，

His merits, immeasurable billions of thousands of ten thousands, cannot be counted;

安住於佛法，以求無上道。」

he abides securely in the Buddha's Dharma, seeking the unsurpassed Way."

爾時世尊見學、無學二千人，其意柔軟，寂然清淨，一心觀佛。佛告阿難：「汝見是學、無學二千人不？」

At that time the World-Honored One saw two thousand learners and non-learners, whose minds were gentle, still and pure, gazing at the Buddha with one mind. The Buddha said to Ananda: "Do you see these two thousand learners and non-learners?"

「唯然，已見。」

"Yes, I see them."

「阿難！是諸人等，當供養五十世界微塵數諸佛如來，恭敬尊重，護持法藏。末後同時於十方國各得成佛，皆同一號，名曰寶相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。壽命一劫。國土莊嚴，聲聞、菩薩，正法、像法、皆悉同等。」

"Ananda! These people will make offerings to Buddhas and Tathagatas as many as the dust motes of fifty worlds, respecting and honoring them, and protecting and upholding the Dharma treasury. In the end they will at the same time become Buddhas in the lands of the ten directions, all with one name, called Tathagata Ratnaketu, Worthy of Offerings, Perfectly and Universally Enlightened, Perfect in Wisdom and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. Their life span will be one kalpa. Their land adornments, shravakas and Bodhisattvas, True Dharma and Semblance Dharma will all be equal."

爾時世尊欲重宣此義，而說偈言：

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

「是二千聲聞，今於我前住，

"These two thousand shravakas, now dwelling before me,

悉皆與授記，未來當成佛。

are all given predictions that in the future they will become Buddhas.

所供養諸佛，如上說塵數，

The Buddhas they make offerings to will be as numerous as the dust motes just spoken of,

護持其法藏，後當成正覺。

they will protect and uphold their Dharma treasuries, and later attain perfect enlightenment.

各於十方國，悉同一名號，

In each of the lands of the ten directions, all will have the same name,

俱時坐道場，以證無上慧，

and at the same time sit at the site of the Way to realize unsurpassed wisdom,

皆名為寶相。國土及弟子，

all named Ratnaketu. Their lands and disciples,

正法與像法，悉等無有異。

True Dharma and Semblance Dharma, will all be equal without difference.

鹹以諸神通，度十方眾生，

All with their divine powers will save living beings of the ten directions,

名聞普周遍，漸入於涅槃。」

their names will be heard everywhere, and gradually they will enter nirvana."

爾時學、無學二千人，聞佛授記，歡喜踴躍，而說偈言：

At that time the two thousand learners and non-learners, hearing the Buddha's predictions, leapt with joy and spoke in verse:

「世尊慧燈明，我聞授記音，

"The World-Honored One's lamp of wisdom, we hear the sound of prediction,

心歡喜充滿，如甘露見灌。」

our hearts are filled with joy, as if bathed in sweet dew."

爾時世尊因藥王菩薩，告八萬大士：「藥王！汝見是大眾中，無量諸天、龍王、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人，及比丘、比丘尼、優婆塞、優婆夷，求聲聞者、求辟支佛者、求佛道者，如是等類，鹹於佛前，聞妙法華經一偈一句，乃至一念隨喜者，我皆與授記，當得阿耨多羅三藐三菩提。」

At that time the World-Honored One, speaking through Bhaishajyaraja Bodhisattva, said to the eighty thousand great beings: "Bhaishajyaraja! Do you see in this great assembly the immeasurable devas, dragon kings, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans, and bhikshus, bhikshunis, upasakas and upasikas, those who seek to be shravakas, those who seek to be pratyekabuddhas, and those who seek the Buddha Way? All such beings, who before the Buddha hear a single verse or a single phrase of the Wonderful Dharma Lotus Sutra, or even give rise to one thought of joyful acceptance, I give them all a prediction that they will attain unsurpassed, perfect and universal enlightenment."

佛告藥王：「又如來滅度之後，若有人聞妙法華經，乃至一偈一句，一念隨喜者，我亦與授阿耨多羅三藐三菩提記。若復有人受持、讀誦、解說、書寫妙法華經，乃至一偈，於此經卷敬視如佛，種種供養——華、香、瓔珞、末香、塗香、燒香，繒蓋、幢幡、衣服、伎樂，乃至合掌恭敬。藥王！當知是諸人等已曾供養十萬億佛，於諸佛所成就大願，愍眾生故，生此人間。

The Buddha said to Bhaishajyaraja: "Furthermore, after the Tathagata's extinction, if anyone hears the Wonderful Dharma Lotus Sutra, even a single verse or a single phrase, and gives rise to one thought of joyful acceptance, I will also give that person a prediction of unsurpassed, perfect and universal enlightenment. And if anyone receives, upholds, reads, recites, explains, or copies the Wonderful Dharma Lotus Sutra, even a single verse, regards the scrolls of this sutra with reverence as the Buddha, and makes all kinds of offerings, flowers, incense, garlands, powdered incense, paste incense, burning incense, silk canopies, banners, clothing, music, or even joins palms in reverence, Bhaishajyaraja! know that these people have already made offerings to a hundred thousand billion Buddhas, and have fulfilled great vows in the presence of the Buddhas, and out of compassion for living beings have been born in this human world.

「藥王！若有人問：『何等眾生於未來世當得作佛？』應示：『是諸人等於未來世必得作佛。』何以故？若善男子、善女人，於法華經，乃至一句，受持、讀誦、解說、書寫，種種供養經卷——華、香、瓔珞、末香、塗香、燒香、繒蓋、幢幡、衣服、伎樂，合掌恭敬；是人，一切世間所應瞻奉，應以如來供養而供養之。當知此人是大菩薩，成就阿耨多羅三藐三菩提，哀愍眾生，願生此間，廣演分別妙法華經。何況盡能受持、種種供養者？

(The Buddha continued:) "Bhaishajyaraja! If anyone asks: 'What kinds of beings will become Buddhas in a future age?' You should show them: 'These people will surely become Buddhas in a future age.' Why? If a good man or good woman, in regard to the Lotus Sutra, even a single phrase, receives and upholds, reads, recites, explains, or copies it, and makes all kinds of offerings to the scrolls, flowers, incense, garlands, powdered incense, paste incense, burning incense, silk canopies, banners, clothing, music, and joins palms in reverence, that person should be looked up to and served by all the world, and should be offered to as one would make offerings to a Tathagata. Know that this person is a great Bodhisattva, who has accomplished unsurpassed, perfect and universal enlightenment, and out of pity for living beings, has vowed to be born here and widely expound and explain the Wonderful Dharma Lotus Sutra. How much more one who is able to receive and uphold it in full and make all kinds of offerings!

「藥王！當知是人自捨清淨業報，於我滅度後，愍眾生故，生於惡世，廣演此經。若是善男子、善女人，我滅度後，能竊為一人說法華經，乃至一句；當知是人則如來使，如來所遣，行如來事。何況於大眾中廣為人說？

(The Buddha continued:) "Bhaishajyaraja! Know that such a person has himself given up the reward of pure karma, and after my extinction, out of pity for living beings, is born in an evil age and widely expounds this sutra. If this good man or good woman, after my extinction, is able to secretly expound the Lotus Sutra to even one person, even a single phrase, know that this person is a messenger of the Tathagata, sent by the Tathagata, performing the Tathagata's work. How much more one who widely expounds it to others in the great assembly?

「藥王！若有惡人，以不善心，於一劫中現於佛前，常毀罵佛，其罪尚輕；若人以一惡言，毀呰在家、出家讀誦法華經者，其罪甚重。

(The Buddha continued:) "Bhaishajyaraja! If there is an evil person who, with an unwholesome mind, appears before the Buddha for a whole kalpa and constantly slanders and reviles the Buddha, his offense is still light; but if someone with a single evil word disparages a lay or ordained person who reads and recites the Lotus Sutra, his offense is very grave.

「藥王！其有讀誦法華經者，當知是人以佛莊嚴而自莊嚴，則為如來肩所荷擔。其所至方，應隨向禮，一心合掌，恭敬供養，尊重讚歎，華、香、瓔珞，末香、塗香、燒香，繒蓋、幢幡，衣服、餚饌，作諸伎樂，人中上供，而供養之，應持天寶而以散之，天上寶聚應以奉獻。所以者何？是人歡喜說法，須臾聞之，即得究竟阿耨多羅三藐三菩提故。」

(The Buddha continued:) "Bhaishajyaraja! One who reads and recites the Lotus Sutra, know that this person adorns himself with the Buddha's adornments and is carried on the Tathagata's shoulders. Wherever he goes, one should bow toward him, join palms with one mind, make offerings with reverence, honor and praise him, with flowers, incense, garlands, powdered incense, paste incense, burning incense, silk canopies, banners, clothing, delicacies, music, the finest offerings among humans, and one should offer to him, and one should scatter heavenly treasures over him, and heaps of heavenly treasures should be presented. Why? Because this person joyfully expounds the Dharma, and one who hears it for a moment attains ultimate, unsurpassed, perfect and universal enlightenment."

爾時世尊欲重宣此義，而說偈言：

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

「若欲住佛道，成就自然智，

"If one wishes to abide in the Buddha Way and attain natural wisdom,

常當勤供養，受持法華者。

one should always diligently make offerings to those who uphold the Lotus.

其有欲疾得，一切種智慧，

One who wishes quickly to attain all-knowing wisdom

當受持是經，並供養持者。

should uphold this sutra and also make offerings to those who uphold it.

若有能受持，妙法華經者，

If there are those who can receive and uphold the Wonderful Dharma Lotus Sutra,

當知佛所使，愍念諸眾生。

know that they are sent by the Buddha, having compassion for all beings.

諸有能受持，妙法華經者，

All who can receive and uphold the Wonderful Dharma Lotus Sutra

捨於清淨土，愍眾故生此。

have left the pure land and out of pity for beings are born here.

當知如是人，自在所欲生，

Know that such people are free to be born where they wish,

能於此惡世，廣說無上法。

and in this evil age can widely proclaim the unsurpassed Dharma.

應以天華香，及天寶衣服，

One should offer heavenly flowers and incense, and heavenly jeweled garments,

天上妙寶聚，供養說法者。

and heaps of wonderful heavenly treasures to those who expound the Dharma.

吾滅後惡世，能持是經者，

Those who in the evil age after my extinction can uphold this sutra

當合掌禮敬，如供養世尊。

should be bowed to with joined palms as if making offerings to the World-Honored One.

上饌眾甘美，及種種衣服，

Fine delicacies and sweet foods, and all kinds of garments,

供養是佛子，冀得須臾聞。

offer to this Buddha's child, hoping to hear him for a moment.

若能於後世，受持是經者，

If one can, in later ages, receive and uphold this sutra,

我遣在人中，行於如來事。

I send that person among humans to do the work of the Tathagata.

若於一劫中，常懷不善心，

If for one kalpa one constantly harbors an unwholesome mind

作色而罵佛，獲無量重罪。

and with angry face reviles the Buddha, one incurs immeasurable grave offenses.

其有讀誦持，是法華經者，

Yet if one adds even a moment of evil words to those who read, recite and uphold

須臾加惡言，其罪復過彼。

this Lotus Sutra, that offense exceeds the former.

有人求佛道，而於一劫中，

If someone who seeks the Buddha Way, for one kalpa,

合掌在我前，以無數偈讚。

stands with joined palms before me and praises me with countless verses,

由是讚佛故，得無量功德，

because of praising the Buddha, he gains immeasurable merit;

歎美持經者，其福復過彼。

yet one who praises those who uphold the sutra has a blessing that exceeds that.

於八十億劫，以最妙色聲，

For eighty billion kalpas, with the finest forms and sounds,

及與香味觸，供養持經者。

fragrances, tastes and touches, one makes offerings to the sutra-holder.

如是供養已，若得須臾聞，

Having made such offerings, if one can hear it even for a moment,

則應自欣慶，我今獲大利。

one should rejoice for oneself: I have now gained great benefit.

藥王今告汝，我所說諸經，

Bhaishajyaraja, I now tell you that among all the sutras I have taught,

而於此經中，法華最第一。」

in this sutra, the Lotus is the foremost."

爾時佛復告藥王菩薩摩訶薩：「我所說經典無量千萬億，已說、今說、當說，而於其中，此法華經最為難信難解。

At that time the Buddha again said to Bhaishajyaraja Bodhisattva-Mahasattva: "Of the sutras I have taught, immeasurable thousands of ten thousand billions, already taught, now being taught and to be taught, among them this Lotus Sutra is the hardest to believe and the hardest to understand.

「藥王！此經是諸佛秘要之藏，不可分佈妄授與人；諸佛世尊之所守護，從昔已來，未曾顯說。而此經者，如來現在，猶多怨嫉，況滅度後？

(The Buddha continued:) "Bhaishajyaraja! This sutra is the treasury of the Buddhas' secret essence, which must not be distributed or carelessly given to anyone; it is what the Buddhas, the World-Honored Ones, guard, and from of old it has never been openly taught. Even now when the Tathagata is present, this sutra meets with much hatred and jealousy; how much more after his extinction?

「藥王！當知如來滅後，其能書、持、讀、誦、供養、為他人說者，如來則為以衣覆之，又為他方現在諸佛之所護念。是人有大信力，及志願力、諸善根力。當知是人與如來共宿，則為如來手摩其頭。

(The Buddha continued:) "Bhaishajyaraja! Know that after the Tathagata's extinction, those who can copy, uphold, read, recite, make offerings to, and expound it to others, the Tathagata will cover with his robe, and they will also be protected and cared for by the Buddhas present in other regions. These people have great power of faith, power of vow, and power of good roots. Know that these people dwell together with the Tathagata, and the Tathagata strokes their heads with his hand.

「藥王！在在處處，若說、若讀、若誦、若書，若經卷所住處，皆應起七寶塔，極令高廣嚴飾，不須復安舍利。所以者何？此中已有如來全身。此塔，應以一切華、香、瓔珞，繒蓋、幢幡，伎樂、歌頌，供養恭敬，尊重讚歎。若有人得見此塔，禮拜、供養，當知是等皆近阿耨多羅三藐三菩提。

(The Buddha continued:) "Bhaishajyaraja! Wherever it is expounded, read, recited, or copied, or wherever the scrolls of the sutra are kept, a stupa of the seven treasures should be built, made very high, broad and adorned, and there is no need to enshrine relics there. Why? Because the whole body of the Tathagata is already within it. This stupa should be offered to with all flowers, incense, garlands, silk canopies, banners, music and songs, with reverence, honor and praise. If anyone sees this stupa, bows to it and makes offerings, know that these people are all near to unsurpassed, perfect and universal enlightenment.

「藥王！多有人在家、出家行菩薩道，若不能得見聞、讀誦、書持、供養是法華經者，當知是人未善行菩薩道；若有得聞是經典者，乃能善行菩薩之道。其有眾生求佛道者，若見、若聞是法華經，聞已信解受持者，當知是人得近阿耨多羅三藐三菩提。

(The Buddha continued:) "Bhaishajyaraja! There are many people, lay or ordained, who practice the Bodhisattva Way but cannot see, hear, read, recite, copy, uphold, or make offerings to this Lotus Sutra; know that these people have not yet practiced the Bodhisattva Way well; if they come to hear this sutra, they can then practice the Bodhisattva Way well. Beings who seek the Buddha Way, who see or hear this Lotus Sutra, and after hearing it believe, understand, receive and uphold it, know that these people have come near to unsurpassed, perfect and universal enlightenment.

「藥王！譬如有人渴乏須水，於彼高原穿鑿求之，猶見乾土，知水尚遠；施功不已，轉見濕土，遂漸至泥，其心決定、知水必近。菩薩亦復如是，若未聞、未解、未能修習是法華經者，當知是人去阿耨多羅三藐三菩提尚遠；若得聞解、思惟、修習，必知得近阿耨多羅三藐三菩提。所以者何？一切菩薩阿耨多羅三藐三菩提，皆屬此經——此經開方便門，示真實相。是法華經藏，深固幽遠，無人能到，今佛教化成就菩薩而為開示。

(The Buddha continued:) "Bhaishajyaraja! It is like a person who is thirsty and needs water, and digs for it on a high plateau; seeing only dry earth, he knows water is still far away; but if he does not stop working, he sees damp earth, then gradually reaches mud, and his mind is certain that water must be near. Bodhisattvas are also like this. If they have not heard, not understood, and not been able to practice this Lotus Sutra, know that these people are still far from unsurpassed, perfect and universal enlightenment; if they come to hear, understand, contemplate and practice it, they will surely know they are near to unsurpassed, perfect and universal enlightenment. Why? Because the unsurpassed, perfect and universal enlightenment of all Bodhisattvas belongs to this sutra, for this sutra opens the door of skillful means and reveals the true aspect. This Lotus Sutra treasury is deep, firm, hidden and far, and no one can reach it; now the Buddha, teaching and perfecting Bodhisattvas, reveals it for them.

「藥王！若有菩薩聞是法華經，驚疑、怖畏，當知是為新發意菩薩；若聲聞人聞是經，驚疑、怖畏，當知是為增上慢者。

(The Buddha continued:) "Bhaishajyaraja! If a Bodhisattva hears this Lotus Sutra and is alarmed, doubtful or afraid, know that this is a newly aspiring Bodhisattva; if a shravaka hears this sutra and is alarmed, doubtful or afraid, know that this is one of overweening pride.

「藥王！若有善男子、善女人，如來滅後，欲為四眾說是法華經者，云何應說？是善男子、善女人，入如來室，著如來衣，坐如來座，爾乃應為四眾廣說斯經。如來室者，一切眾生中大慈悲心是；如來衣者，柔和忍辱心是；如來座者，一切法空是。安住是中，然後以不懈怠心，為諸菩薩及四眾廣說是法華經。

(The Buddha continued:) "Bhaishajyaraja! If a good man or good woman, after the Tathagata's extinction, wishes to expound this Lotus Sutra to the four assemblies, how should he expound it? This good man or good woman should enter the Tathagata's room, wear the Tathagata's robe, and sit on the Tathagata's seat, and only then should he widely expound this sutra to the four assemblies. The Tathagata's room is the mind of great compassion toward all beings; the Tathagata's robe is the mind of gentleness and patience; the Tathagata's seat is the emptiness of all dharmas. Abiding securely in these, then with an untiring mind he should widely expound this Lotus Sutra to the Bodhisattvas and the four assemblies.

「藥王！我於餘國遣化人為其集聽法眾，亦遣化比丘、比丘尼、優婆塞、優婆夷聽其說法。是諸化人聞法信受，隨順不逆。若說法者在空閑處，我時廣遣天、龍、鬼神、乾闥婆、阿修羅等，聽其說法。我雖在異國，時時令說法者得見我身。若於此經忘失句逗，我還為說，令得具足。」

(The Buddha continued:) "Bhaishajyaraja! In other lands I send transformation beings to gather an assembly to hear his Dharma, and I also send transformed bhikshus, bhikshunis, upasakas and upasikas to hear his teaching. These transformed beings hear the Dharma and receive it in faith, following without opposition. If the teacher is in a secluded place, I will then widely send devas, dragons, spirits, gandharvas, asuras and others to hear him. Though I am in another land, from time to time I let the teacher see my body. If he forgets the punctuation or phrases of this sutra, I will again teach it to him so that he may have it complete."

爾時世尊欲重宣此義，而說偈言：

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

「欲捨諸懈怠，應當聽此經，

"If you wish to cast off all laziness, you should listen to this sutra;

是經難得聞，信受者亦難。

this sutra is hard to hear, and hard to believe and receive.

如人渴須水，穿鑿於高原，

As a thirsty person who needs water digs on a high plateau,

猶見乾燥土，知去水尚遠；

still seeing dry earth, he knows water is far away;

漸見濕土泥，決定知近水。

gradually he sees damp earth and mud, and knows for certain that water is near.

藥王汝當知！如是諸人等，

Bhaishajyaraja, you should know! These people

不聞法華經，去佛智甚遠，

who have not heard the Lotus Sutra are very far from the Buddha's wisdom,

若聞是深經，決了聲聞法。

but if they hear this profound sutra, they settle the shravaka Dharma.

是諸經之王，聞已諦思惟，

This is the king of all sutras; after hearing it, contemplate it carefully,

當知此人等，近於佛智慧。

and know that such people are near the Buddha's wisdom.

若人說此經，應入如來室，

If someone expounds this sutra, he should enter the Tathagata's room,

著於如來衣，而坐如來座，

wear the Tathagata's robe, and sit on the Tathagata's seat,

處眾無所畏，廣為分別說。

and before the assembly, without fear, widely explain and distinguish it.

大慈悲為室，柔和忍辱衣，

Great compassion is the room, gentleness and patience the robe,

諸法空為座，處此為說法。

the emptiness of all dharmas the seat; abiding here, he teaches the Dharma.

若說此經時，有人惡口罵，

If while expounding this sutra someone scolds him with evil words,

加刀杖瓦石，念佛故應忍。

or attacks with swords, staffs, tiles and stones, he should be patient, mindful of the Buddha.

我千萬億土，現淨堅固身，

In my thousands of ten thousands of billions of lands, I manifest a pure, firm body,

於無量億劫，為眾生說法。

and for immeasurable billions of kalpas I teach the Dharma for living beings.

若我滅度後，能說此經者，

If after my extinction there is one who can expound this sutra,

我遣化四眾，比丘比丘尼，

I will send transformed four assemblies, bhikshus and bhikshunis,

及清信士女，供養於法師，

and pure laymen and laywomen, to make offerings to the Dharma teacher,

引導諸眾生，集之令聽法。

and lead the beings and gather them to hear the Dharma.

若人慾加惡，刀杖及瓦石，

If anyone wishes to do him harm with swords, staffs, tiles or stones,

則遣變化人，為之作衛護。

I will send transformation beings to be his guards.

若說法之人，獨在空閑處，

If the Dharma teacher is alone in a secluded place,

寂寞無人聲，讀誦此經典，

in silence with no human voice, reading and reciting this sutra,

我爾時為現，清淨光明身。

at that time I will manifest for him a body of pure, bright light.

若忘失章句，為說令通利。

If he forgets passages or phrases, I will teach him so that he understands.

若人具是德，或為四眾說，

If a person has these virtues, whether teaching the four assemblies

空處讀誦經，皆得見我身。

or reciting the sutra in a secluded place, he will see my body.

若人在空閑，我遣天龍王，

If someone is in a secluded place, I will send devas and dragon kings,

夜叉鬼神等，為作聽法眾。

yakshas, spirits and others to be an assembly listening to the Dharma.

是人樂說法，分別無罣礙，

This person delights in expounding the Dharma, distinguishing without hindrance;

諸佛護念故，能令大眾喜。

because the Buddhas protect and remember him, he can make the great assembly rejoice.

若親近法師，速得菩薩道，

If one draws near to the Dharma teacher, one will quickly attain the Bodhisattva Way;

隨順是師學，得見恆沙佛。」

following this teacher in learning, one will see Buddhas as many as the Ganges sands."

爾時佛前有七寶塔，高五百由旬，縱廣二百五十由旬，從地踴出，住在空中，種種寶物而莊校之。五千欄楯，龕室千萬，無數幢幡以為嚴飾，垂寶瓔珞寶鈴萬億而懸其上。四面皆出多摩羅跋栴檀之香，充遍世界。其諸幡蓋，以金、銀、琉璃、車𤦲、馬腦、真珠、玫瑰、七寶合成，高至四天王宮。三十三天雨天曼陀羅華，供養寶塔。餘諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，千萬億眾，以一切華、香、瓔珞、幡蓋、伎樂，供養寶塔，恭敬、尊重、讚歎。爾時寶塔中出大音聲歎言：「善哉，善哉！釋迦牟尼世尊！能以平等大慧，教菩薩法，佛所護念，妙法華經，為大眾說。如是，如是！釋迦牟尼世尊！如所說者，皆是真實。」

At that time before the Buddha there appeared a stupa of the seven treasures, five hundred yojanas high and two hundred and fifty yojanas in length and breadth, which sprang up from the earth and stood in the sky, adorned with all kinds of precious things. It had five thousand railings, thousands of ten thousands of niches, countless banners and streamers as decoration, with jeweled garlands hanging down and ten thousand billions of jeweled bells suspended above. On all four sides came the fragrance of tamalapatra sandalwood, filling the whole world. Its banners and canopies were made of the seven treasures, gold, silver, lapis lazuli, seashell, agate, pearl and carnelian, and rose as high as the palaces of the Four Heavenly Kings. The Thirty-three Heavens rained down heavenly mandarava flowers as offerings to the jeweled stupa. The other devas, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans, thousands of ten thousands of billions of beings, with all flowers, incense, garlands, banners, canopies and music, made offerings to the jeweled stupa, honoring, revering and praising it. At that time a great voice came from within the jeweled stupa, exclaiming: "Excellent, excellent! Shakyamuni, World-Honored One! With equal great wisdom you teach the Dharma for Bodhisattvas, protected and remembered by the Buddhas, the Wonderful Dharma Lotus Sutra, and you expound it for the great assembly. So it is, so it is! Shakyamuni, World-Honored One! All that you have said is true."

爾時四眾，見大寶塔住在空中，又聞塔中所出音聲，皆得法喜，怪未曾有，從座而起，恭敬合掌，卻住一面。爾時有菩薩摩訶薩，名大樂說，知一切世間天、人、阿修羅等心之所疑，而白佛言：「世尊！以何因緣，有此寶塔從地踴出，又於其中發是音聲？」

At that time the four assemblies, seeing the great jeweled stupa standing in the sky and hearing the voice that came from within it, all attained joy in the Dharma, marveled at what they had never seen, rose from their seats, joined palms in reverence, and stood to one side. At that time there was a Bodhisattva-Mahasattva named Great Delight in Preaching (Mahapratibhana), who, knowing the doubts in the hearts of the devas, humans, asuras and others of all the world, said to the Buddha: "World-Honored One! For what cause and condition has this jeweled stupa sprung up from the earth, and why has this voice come from within it?"

爾時佛告大樂說菩薩：「此寶塔中有如來全身，乃往過去東方無量千萬億阿僧祇世界，國名寶淨，彼中有佛，號曰多寶。其佛行菩薩道時，作大誓願：『若我成佛、滅度之後，於十方國土有說法華經處，我之塔廟，為聽是經故，踴現其前，為作證明，讚言善哉。』

At that time the Buddha said to Great Delight in Preaching Bodhisattva: "In this jeweled stupa is the whole body of a Tathagata. Long ago in the past, in the east, in a world immeasurable thousands of ten thousands of billions of asamkhyeyas away, in a land named Treasure Purity, there was a Buddha called Prabhutaratna. When that Buddha was practicing the Bodhisattva Way, he made a great vow: 'If after I become a Buddha and have passed into extinction, in the lands of the ten directions there is a place where the Lotus Sutra is expounded, my stupa shall spring up before it in order to hear this sutra, to bear witness, and to praise it, saying: Excellent.'

「彼佛成道已，臨滅度時，於天人大眾中告諸比丘：『我滅度後，欲供養我全身者，應起一大塔。』其佛以神通願力，十方世界，在在處處，若有說法華經者，彼之寶塔皆踴出其前，全身在於塔中，讚言：『善哉，善哉！』

(The Buddha continued:) "When that Buddha had attained the Way and was about to pass into extinction, he said to the bhikshus in the great assembly of devas and humans: 'After my extinction, those who wish to make offerings to my whole body should build one great stupa.' By that Buddha's divine power and the power of his vow, in the worlds of the ten directions, wherever anyone expounds the Lotus Sutra, his jeweled stupa springs up before that place, his whole body within the stupa, praising: 'Excellent, excellent!'

「大樂說！今多寶如來塔，聞說法華經故，從地踴出，讚言：『善哉，善哉！』」

(The Buddha continued:) "Great Delight in Preaching! Now the stupa of Prabhutaratna Tathagata, because it hears the Lotus Sutra being taught, has sprung up from the earth and praises: 'Excellent, excellent!'"

是時大樂說菩薩，以如來神力故，白佛言：「世尊！我等願欲見此佛身。」

At this time Great Delight in Preaching Bodhisattva, by the Tathagata's divine power, said to the Buddha: "World-Honored One! We wish to see this Buddha's body."

佛告大樂說菩薩摩訶薩：「是多寶佛，有深重願：『若我寶塔，為聽法華經故，出於諸佛前時，其有欲以我身示四眾者，彼佛分身諸佛——在於十方世界說法，盡還集一處，然後我身乃出現耳。』

The Buddha said to Great Delight in Preaching Bodhisattva-Mahasattva: "This Buddha Prabhutaratna has a deep and weighty vow: 'When my jeweled stupa, in order to hear the Lotus Sutra, appears before other Buddhas, if there are those who wish to show my body to the four assemblies, then the Buddhas who are emanations of that Buddha, teaching the Dharma in the worlds of the ten directions, must all return and gather in one place, and only then will my body appear.'

「大樂說！我分身諸佛——在於十方世界說法者，今應當集。」

(The Buddha continued:) "Great Delight in Preaching! My emanation Buddhas, who are teaching the Dharma in the worlds of the ten directions, should now be gathered."

大樂說白佛言：「世尊！我等亦願欲見世尊分身諸佛，禮拜供養。」

Great Delight in Preaching said to the Buddha: "World-Honored One! We also wish to see the World-Honored One's emanation Buddhas, bow to them and make offerings."

爾時佛放白毫一光，即見東方五百萬億那由他恆河沙等國土諸佛，彼諸國土，皆以頗梨為地，寶樹、寶衣以為莊嚴，無數千萬億菩薩充滿其中，遍張寶幔，寶網羅上。彼國諸佛，以大妙音而說諸法，及見無量千萬億菩薩，遍滿諸國，為眾說法。南西北方、四維上下，白毫相光所照之處，亦復如是。爾時十方諸佛，各告眾菩薩言：「善男子！我今應往娑婆世界，釋迦牟尼佛所，並供養多寶如來寶塔。」

At that time the Buddha emitted a ray of light from the white tuft between his brows, and at once saw in the east the Buddhas in lands as many as the Ganges sands of five million billion nayutas, whose lands all had ground of crystal, adorned with jeweled trees and jeweled garments, filled with countless thousands of ten thousands of billions of Bodhisattvas, with jeweled curtains spread everywhere and jeweled nets above. The Buddhas of those lands were teaching all dharmas with great wonderful voices, and he also saw immeasurable thousands of ten thousands of billions of Bodhisattvas filling those lands, teaching the Dharma to the assemblies. The same was true in the south, west and north, the four intermediate directions, above and below, wherever the light of the white tuft shone. At that time the Buddhas of the ten directions each said to the assembly of Bodhisattvas: "Good sons! We must now go to the Saha world, to where Shakyamuni Buddha is, and also make offerings to the jeweled stupa of Prabhutaratna Tathagata."

時娑婆世界即變清淨，琉璃為地，寶樹莊嚴，黃金為繩以界八道，無諸聚落、村營、城邑、大海、江河、山川、林藪。燒大寶香，曼陀羅華遍佈其地，以寶網幔，羅覆其上，懸諸寶鈴。唯留此會眾，移諸天人置於他土。

Then the Saha world at once became pure, its ground of lapis lazuli, adorned with jeweled trees, with golden cords marking the eight paths, and no villages, hamlets, cities, towns, great seas, rivers, mountains or forests. Great precious incense was burned, mandarava flowers were spread over the ground, jeweled nets and curtains were hung over it, with jeweled bells suspended. Only this assembly remained, and the devas and humans were moved to other lands.

是時，諸佛各將一大菩薩以為侍者，至娑婆世界，各到寶樹下。一一寶樹高五百由旬，枝、葉、華、菓次第莊嚴，諸寶樹下皆有師子之座，高五由旬，亦以大寶而校飾之。爾時諸佛，各於此座結加趺坐。如是展轉遍滿三千大千世界，而於釋迦牟尼佛一方所分之身猶故未盡。

At this time the Buddhas each brought one great Bodhisattva as an attendant to the Saha world, and each came beneath a jeweled tree. Each jeweled tree was five hundred yojanas high, its branches, leaves, flowers and fruit adorned in order, and under all the jeweled trees there were lion seats, five yojanas high, also adorned with great jewels. At that time the Buddhas each sat cross-legged on these seats. In this way they gradually filled the three-thousand great thousand world, yet the emanation bodies from Shakyamuni Buddha's single direction were still not all accommodated.

時釋迦牟尼佛欲容受所分身諸佛故，八方各更變二百萬億那由他國，皆令清淨，無有地獄、餓鬼、畜生及阿修羅，又移諸天、人置於他土。所化之國，亦以琉璃為地，寶樹莊嚴，樹高五百由旬，枝、葉、華、菓次第嚴飾，樹下皆有寶師子座，高五由旬，種種諸寶以為莊校。亦無大海、江河，及目真隣陀山、摩訶目真隣陀山、鐵圍山、大鐵圍山、須彌山等諸山王，通為一佛國土。寶地平正，寶交露幔遍覆其上；懸諸幡蓋，燒大寶香，諸天寶華遍佈其地。

Then Shakyamuni Buddha, wishing to make room for the emanation Buddhas, in each of the eight directions further transformed two million billion nayutas of lands, making them all pure, without hells, hungry ghosts, animals or asuras, and moved the devas and humans to other lands. The transformed lands also had ground of lapis lazuli, adorned with jeweled trees five hundred yojanas high, with branches, leaves, flowers and fruit adorned in order, and beneath the trees were jeweled lion seats five yojanas high, adorned with all kinds of jewels. There were no great seas or rivers, and no mountain kings such as Mucilinda, Mahamucilinda, the Iron Circle, the Great Iron Circle and Mount Sumeru, all forming one Buddha land. The jeweled ground was level and even, with jeweled nets and curtains spread over it; banners and canopies hung there, great precious incense was burned, and heavenly jeweled flowers were scattered over the ground.

釋迦牟尼佛為諸佛當來坐故，復於八方各更變二百萬億那由他國，皆令清淨，無有地獄、餓鬼、畜生及阿修羅，又移諸天、人置於他土。所化之國，亦以琉璃為地，寶樹莊嚴，樹高五百由旬，枝、葉、華、菓次第莊嚴，樹下皆有寶師子座，高五由旬，亦以大寶而校飾之。亦無大海、江河，及目真隣陀山、摩訶目真隣陀山、鐵圍山、大鐵圍山、須彌山等諸山王，通為一佛國土。寶地平正，寶交露幔、遍覆其上；懸諸幡蓋，燒大寶香，諸天寶華遍佈其地。

Shakyamuni Buddha, to provide for the Buddhas yet to come to sit, again in each of the eight directions transformed two million billion nayutas of lands, making them all pure, without hells, hungry ghosts, animals or asuras, and moved the devas and humans to other lands. The transformed lands also had ground of lapis lazuli, adorned with jeweled trees five hundred yojanas high, with branches, leaves, flowers and fruit adorned in order, and beneath the trees were jeweled lion seats five yojanas high, also adorned with great jewels. There were also no great seas or rivers, and no mountain kings such as Mucilinda, Mahamucilinda, the Iron Circle, the Great Iron Circle and Mount Sumeru, all forming one Buddha land. The jeweled ground was level and even, with jeweled nets and curtains spread over it; banners and canopies hung there, great precious incense was burned, and heavenly jeweled flowers were scattered over the ground.

爾時東方釋迦牟尼佛所分之身，百千萬億那由他恆河沙等國土中諸佛，各各說法，來集於此；如是次第十方諸佛皆悉來集，坐於八方。爾時一一方四百萬億那由他國土，諸佛如來遍滿其中。是時，諸佛各在寶樹下，坐師子座，皆遣侍者問訊釋迦牟尼佛，各齎寶華滿掬而告之言：「善男子！汝往詣耆闍崛山釋迦牟尼佛所，如我辭曰：『少病、少惱，氣力安樂，及菩薩、聲聞眾悉安隱不？』以此寶華散佛供養，而作是言：『彼某甲佛，與欲開此寶塔。』」諸佛遣使，亦復如是。

At that time the emanation Buddhas of Shakyamuni Buddha from the east, the Buddhas in lands numerous as the Ganges sands of hundreds of thousands of ten thousands of billions of nayutas, each teaching the Dharma, came and gathered here; in this order the Buddhas of the ten directions all came and gathered, and sat in the eight directions. At that time in each direction, four million billion nayutas of lands were filled with Buddhas and Tathagatas. Then the Buddhas, each seated on a lion seat beneath a jeweled tree, all sent attendants to inquire after Shakyamuni Buddha, each bringing handfuls of jeweled flowers, and said: "Good son! Go to Mount Gridhrakuta, to where Shakyamuni Buddha is, and say as I speak: 'Is he of few illnesses and few troubles, with ease of strength and comfort, and are the Bodhisattvas and shravakas all at peace?' Scatter these jeweled flowers over the Buddha as an offering, and say: 'The Buddha so-and-so, together with you, wishes to open this jeweled stupa.'" The Buddhas sent their envoys in the same way.

爾時釋迦牟尼佛，見所分身佛悉已來集，各各坐於師子之座，皆聞諸佛與欲同開寶塔，即從座起，住虛空中。一切四眾，起立合掌，一心觀佛。於是釋迦牟尼佛，以右指開七寶塔戶，出大音聲，如卻關鑰開大城門。即時一切眾會，皆見多寶如來於寶塔中坐師子座，全身不散，如入禪定。又聞其言：「善哉，善哉！釋迦牟尼佛！快說是法華經，我為聽是經故而來至此。」爾時四眾等，見過去無量千萬億劫滅度佛說如是言，歎未曾有，以天寶華聚，散多寶佛及釋迦牟尼佛上。

At that time Shakyamuni Buddha, seeing that the emanation Buddhas had all arrived and gathered, each seated on a lion seat, and hearing that all the Buddhas wished together to open the jeweled stupa, rose from his seat and stood in the empty sky. All the four assemblies rose, joined palms, and gazed at the Buddha with one mind. Then Shakyamuni Buddha opened the door of the stupa of the seven treasures with his right finger, with a great sound like drawing back the bolt and key of a great city gate. At once the whole assembly saw Prabhutaratna Tathagata seated on a lion seat in the jeweled stupa, his whole body undispersed, as if in meditative concentration. They also heard him say: "Excellent, excellent! Shakyamuni Buddha! Joyfully teach this Lotus Sutra; I have come here in order to hear this sutra." At that time the four assemblies and others, seeing the Buddha who had passed into extinction immeasurable thousands of ten thousands of billions of kalpas ago speak in this way, marveled at the unprecedented, and scattered heaps of heavenly jeweled flowers over Prabhutaratna Buddha and Shakyamuni Buddha.

爾時多寶佛於寶塔中分半座與釋迦牟尼佛，而作是言：「釋迦牟尼佛！可就此座。」即時釋迦牟尼佛入其塔中，坐其半座，結加趺坐。爾時，大眾見二如來在七寶塔中師子座上結加趺坐，各作是念：「佛座高遠，唯願如來以神通力，令我等輩俱處虛空。」即時釋迦牟尼佛以神通力，接諸大眾皆在虛空，以大音聲普告四眾：「誰能於此娑婆國土廣說妙法華經，今正是時。如來不久當入涅槃，佛欲以此妙法華經付囑有在。」

At that time Prabhutaratna Buddha, in the jeweled stupa, offered half of his seat to Shakyamuni Buddha and said: "Shakyamuni Buddha! You may take this seat." At once Shakyamuni Buddha entered the stupa, sat on half of the seat, and sat cross-legged. At that time the great assembly, seeing the two Tathagatas seated cross-legged on the lion seat in the stupa of the seven treasures, each thought: "The Buddhas' seat is high and far; we only wish the Tathagatas by their divine power would let us all be in the empty sky." At once Shakyamuni Buddha by his divine power lifted the whole great assembly into the empty sky, and with a great voice announced to the four assemblies: "Who can widely expound the Wonderful Dharma Lotus Sutra in this Saha land? Now is exactly the time. The Tathagata will soon enter nirvana, and the Buddha wishes to entrust this Wonderful Dharma Lotus Sutra to someone."

爾時世尊欲重宣此義，而說偈言：

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

「聖主世尊，雖久滅度，在寶塔中，

"The holy lord, the World-Honored One, though long extinct, in the jeweled stupa,

尚為法來。諸人云何不勤為法？

still comes for the Dharma. How can all of you not strive for the Dharma?

此佛滅度，無央數劫，處處聽法，

This Buddha has been extinct for countless kalpas, yet everywhere he listens to the Dharma,

以難遇故。彼佛本願，我滅度後，

because it is hard to encounter. That Buddha's original vow: after my extinction,

在在所往，常為聽法。又我分身，

wherever I go, I will always listen to the Dharma. Also my emanation bodies,

無量諸佛，如恆沙等，來欲聽法。

immeasurable Buddhas, as many as the Ganges sands, have come wishing to hear the Dharma,

及見滅度，多寶如來，各捨妙土，

and to see the extinct Prabhutaratna Tathagata, each leaving his wonderful land,

及弟子眾、天人龍神、諸供養事，

and his assembly of disciples, devas, humans, dragons, spirits and all offerings,

令法久住，故來至此。為坐諸佛，

so that the Dharma may long abide, they have come here. To provide seats for the Buddhas,

以神通力，移無量眾，令國清淨。

by divine power I moved immeasurable beings and made the lands pure.

諸佛各各，詣寶樹下，如清淨池，

The Buddhas each go beneath the jeweled trees, like a pure pond

蓮華莊嚴。其寶樹下，諸師子座，

adorned with lotus flowers. Beneath those jeweled trees, on the lion seats,

佛坐其上，光明嚴飾，如夜闇中，

the Buddhas sit, adorned with radiant light, like a great torch burning

燃大炬火。身出妙香，遍十方國，

in the dark of night. Wonderful fragrance comes from their bodies and fills the lands of the ten directions,

眾生蒙薰，喜不自勝。譬如大風，

beings are perfumed by it and cannot contain their joy, like a great wind

吹小樹枝。以是方便，令法久住。

blowing the branches of small trees. By this skillful means, they let the Dharma long abide.

告諸大眾：『我滅度後，誰能護持、

He tells the great assembly: 'After my extinction, who can protect, uphold,

讀說斯經？今於佛前，自說誓言。

read and expound this sutra? Now before the Buddha, declare your vow yourselves.'

其多寶佛，雖久滅度，以大誓願，

That Buddha Prabhutaratna, though long extinct, by his great vow

而師子吼。多寶如來，及與我身，

roars the lion's roar. Prabhutaratna Tathagata and I,

所集化佛，當知此意。諸佛子等，

and the emanation Buddhas gathered here, know this intention. All you sons of the Buddha,

誰能護法，當發大願，令得久住。

who can protect the Dharma should make a great vow so that it may long abide.

其有能護，此經法者，則為供養，

Those who can protect the Dharma of this sutra will thereby make offerings

我及多寶。此多寶佛，處於寶塔，

to me and to Prabhutaratna. This Buddha Prabhutaratna, dwelling in the jeweled stupa,

常遊十方。為是經故，亦復供養，

constantly travels the ten directions. For the sake of this sutra he will also make offerings

諸來化佛，莊嚴光飾、諸世界者。

to the emanation Buddhas who have come, and to the adorned and radiant worlds.

若說此經，則為見我、多寶如來，

If one expounds this sutra, one thereby sees me, Prabhutaratna Tathagata,

及諸化佛。諸善男子！各諦思惟，

and all the emanation Buddhas. Good sons! Each of you contemplate carefully:

此為難事，宜發大願。諸餘經典，

this is a hard thing, and one should make a great vow. As for the other sutras,

數如恆沙，雖說此等，未足為難。

as many as the Ganges sands, though one expounds them, it is not hard enough.

若接須彌，擲置他方，無數佛土，

If one seized Mount Sumeru and flung it into another region, past countless Buddha lands,

亦未為難。若以足指，動大千界，

that too would not be hard. If with the tip of the foot one shook the great thousand world

遠擲他國，亦未為難。若立有頂，

and flung it far into another land, that too would not be hard. If one stood on the summit of existence

為眾演說，無量餘經，亦未為難。

and taught immeasurable other sutras to the multitudes, that too would not be hard.

若佛滅後，於惡世中，能說此經，

But if after the Buddha's extinction, in an evil age, one can expound this sutra,

是則為難。假使有人，手把虛空，

that is hard. Suppose someone holds empty space in his hand

而以遊行，亦未為難。於我滅後，

and walks about with it, that too is not hard. But after my extinction,

若自書持，若使人書，是則為難。

to copy and uphold this sutra oneself, or have others copy it, that is hard.

若以大地，置足甲上，昇於梵天，

If one put the great earth on a fingernail and ascended to the Brahma heaven,

亦未為難。佛滅度後，於惡世中，

that too is not hard. But after the Buddha's extinction, in an evil age,

暫讀此經，是則為難。假使劫燒，

to read this sutra for even a moment, that is hard. Suppose at the burning of the kalpa,

擔負乾草，入中不燒，亦未為難。

one carried dry grass on one's back and went into it without being burned, that too is not hard.

我滅度後，若持此經、為一人說，

But after my extinction, to uphold this sutra and expound it to a single person,

是則為難。若持八萬，四千法藏，

that is hard. If one upheld the eighty-four thousand Dharma treasuries,

十二部經，為人演說，令諸聽者，

the twelve divisions of sutras, and expounded them to others, so that those who listen

得六神通，雖能如是，亦未為難。

gain the six divine powers, though one can do this, it is not hard.

於我滅後，聽受此經，問其義趣，

But after my extinction, to listen to and receive this sutra and ask about its meaning,

是則為難。若人說法，令千萬億，

that is hard. If someone teaches the Dharma so that thousands of ten thousands of billions,

無量無數，恆沙眾生，得阿羅漢，

immeasurable and countless beings as many as the Ganges sands, become arhats

具六神通，雖有是益，亦未為難。

with the six divine powers, though there is such benefit, it is not hard.

於我滅後，若能奉持，如斯經典，

But after my extinction, if one can reverently uphold such a sutra,

是則為難。我為佛道，於無量土，

that is hard. For the Buddha Way, in immeasurable lands,

從始至今，廣說諸經，而於其中，

from the beginning until now, I have widely taught the sutras, and among them

此經第一。若有能持，則持佛身。

this sutra is foremost. One who can uphold it upholds the Buddha's body.

諸善男子！於我滅後，誰能受持、

Good sons! After my extinction, who can receive, uphold,

讀誦此經，今於佛前、自說誓言。

read and recite this sutra? Now before the Buddha declare your vow yourselves.

此經難持，若暫持者，我則歡喜，

This sutra is hard to uphold; one who upholds it even briefly pleases me,

諸佛亦然。如是之人，諸佛所歎。

and the Buddhas too. Such a person is praised by the Buddhas.

是則勇猛，是則精進，是名持戒，

This is courage, this is zeal, this is called keeping the precepts,

行頭陀者，則為疾得，無上佛道。

and practicing dhuta austerities; thereby one quickly attains the unsurpassed Buddha Way.

能於來世，讀持此經，是真佛子，

One who in a future age can read and uphold this sutra is a true child of the Buddha,

住淳善地。佛滅度後，能解其義，

dwelling in the land of purity and goodness. After the Buddha's extinction, one who can understand its meaning

是諸天人，世間之眼。於恐畏世，

is the eye of devas, humans and the world. In a fearful age,

能須臾說，一切天人，皆應供養。』」

one who can expound it for a moment should be offered to by all devas and humans.'"

爾時佛告諸菩薩及天人四眾：「吾於過去無量劫中，求法華經，無有懈惓。於多劫中常作國王，發願求於無上菩提，心不退轉。為欲滿足六波羅蜜，勤行佈施，心無悋惜，象、馬、七珍、國、城、妻、子，奴婢、僕從，頭、目、髓、腦，身、肉、手、足，不惜軀命。時世人民壽命無量，為於法故，捐捨國位，委政太子，擊鼓宣令四方求法：『誰能為我說大乘者，吾當終身供給走使。』時有仙人來白王言：『我有大乘，名妙法華經。若不違我，當為宣說。』王聞仙言，歡喜踴躍，即隨仙人，供給所須——採菓、汲水、拾薪、設食，乃至以身而為床座——身心無惓，於時奉事。經於千歲，為於法故，精勤給侍，令無所乏。」

At that time the Buddha said to the Bodhisattvas and the four assemblies of devas and humans: "In the past, in immeasurable kalpas, I sought the Lotus Sutra without weariness. For many kalpas I was constantly a king, and vowed to seek unsurpassed bodhi, my mind never retreating. To fulfill the six paramitas, I diligently practiced giving, with a mind free of stinginess, giving elephants, horses, the seven treasures, country, cities, wife, children, servants and attendants, head, eyes, marrow, brain, body, flesh, hands and feet, not sparing my body or life. At that time the people's life span was immeasurable, and for the sake of the Dharma I gave up my kingdom and throne, entrusted government to the crown prince, beat the drum and proclaimed in the four directions seeking the Dharma: 'Whoever can expound the Mahayana for me, I will serve him as a runner and servant for the rest of my life.' At that time a sage came and said to the king: 'I have a Mahayana teaching called the Wonderful Dharma Lotus Sutra. If you do not go against me, I will expound it for you.' The king, hearing the sage's words, leapt with joy, and at once followed the sage, supplying whatever he needed, gathering fruit, drawing water, collecting firewood, preparing food, and even making his own body a bed and seat, with body and mind untiring, serving him at that time. For a thousand years, for the sake of the Dharma, he served diligently and made sure nothing was lacking."

爾時世尊欲重宣此義，而說偈言：

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

「我念過去劫，為求大法故，

"I recall that in a past kalpa, in order to seek the great Dharma,

雖作世國王，不貪五欲樂。

though I was king of a land, I did not covet the pleasures of the five desires.

搥鍾告四方，誰有大法者，

I struck the bell and announced in the four directions: whoever has the great Dharma,

若為我解說，身當為奴僕。

if he explains it to me, I will be his servant.

時有阿私仙，來白於大王：

At that time the sage Asita came and said to the great king:

『我有微妙法，世間所希有。

'I have a subtle and wonderful Dharma, rare in the world.

若能修行者，吾當為汝說。』

If you can practice it, I will teach it to you.'

時王聞仙言，心生大喜悅，

The king, hearing the sage's words, was filled with great joy,

即便隨仙人，供給於所須，

and at once followed the sage, supplying what he needed,

採薪及菓蓏，隨時恭敬與，

gathering firewood and fruit, giving them respectfully at the proper times,

情存妙法故，身心無懈惓。

his heart set on the wonderful Dharma, his body and mind never weary.

普為諸眾生，勤求於大法，

For all beings I diligently sought the great Dharma,

亦不為己身，及以五欲樂。

not for my own body, nor for the pleasures of the five desires.

故為大國王，勤求獲此法，

So as a great king I diligently sought and obtained this Dharma,

遂致得成佛，今故為汝說。」

and so came to attain Buddhahood, and so I now teach it to you."

佛告諸比丘：「爾時王者，則我身是；時仙人者，今提婆達多是。由提婆達多善知識故，令我具足六波羅蜜，慈悲喜捨，三十二相，八十種好，紫磨金色，十力、四無所畏、四攝法、十八不共神通道力，成等正覺，廣度眾生，皆因提婆達多善知識故。」

The Buddha said to the bhikshus: "The king at that time was my own self; the sage at that time is now Devadatta. Because of Devadatta as my good friend, I was able to fulfill the six paramitas, kindness, compassion, joy and equanimity, the thirty-two marks, the eighty minor characteristics, the purple-gold color, the ten powers, the four kinds of fearlessness, the four means of attraction, the eighteen unshared qualities, the divine powers and power of the Way, to attain perfect enlightenment, and to widely save living beings, all because of Devadatta as my good friend."

告諸四眾：「提婆達多卻後過無量劫，當得成佛，號曰天王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世界名天道。時天王佛住世二十中劫，廣為眾生說於妙法，恆河沙眾生得阿羅漢果，無量眾生發緣覺心，恆河沙眾生發無上道心，得無生忍，至不退轉。時天王佛般涅槃後，正法住世二十中劫。全身舍利起七寶塔，高六十由旬，縱廣四十由旬，諸天人民，悉以雜華、末香、燒香、塗香，衣服、瓔珞、幢幡、寶蓋，伎樂、歌頌，禮拜供養七寶妙塔。無量眾生得阿羅漢果，無量眾生悟辟支佛，不可思議眾生發菩提心，至不退轉。」

He said to the four assemblies: "After immeasurable kalpas Devadatta will become a Buddha, named Tathagata Devaraja, Worthy of Offerings, Perfectly and Universally Enlightened, Perfect in Wisdom and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. His world will be named Devasopana (Heaven's Way). At that time Buddha Devaraja will remain in the world for twenty intermediate kalpas, widely teaching the Wonderful Dharma to beings; beings as many as the Ganges sands will attain the fruit of arhat, immeasurable beings will give rise to the mind of pratyekabuddhas, and beings as many as the Ganges sands will give rise to the mind of the unsurpassed Way, attain the forbearance of non-arising, and reach non-retrogression. After Buddha Devaraja enters parinirvana, the True Dharma will remain in the world for twenty intermediate kalpas. A stupa of the seven treasures will be built for his whole-body relics, sixty yojanas high and forty yojanas in length and breadth, and all the devas and humans will bow to and make offerings to the wonderful stupa of the seven treasures with mixed flowers, powdered incense, burning incense, paste incense, clothing, garlands, banners, jeweled canopies, music and songs. Immeasurable beings will attain the fruit of arhat, immeasurable beings will awaken to pratyekabuddhahood, and inconceivable numbers of beings will give rise to the mind of bodhi and reach non-retrogression."

佛告諸比丘：「未來世中，若有善男子、善女人，聞妙法華經提婆達多品，淨心信敬不生疑惑者，不墮地獄、餓鬼、畜生，生十方佛前，所生之處，常聞此經。若生人天中，受勝妙樂，若在佛前，蓮華化生。」

The Buddha said to the bhikshus: "In future ages, if there are good men or good women who hear the Devadatta chapter of the Wonderful Dharma Lotus Sutra and with pure minds believe and respect it without doubt, they will not fall into hells, hungry ghost realms or animal realms, but be born before the Buddhas of the ten directions, and wherever they are born they will always hear this sutra. If they are born among humans or devas, they will enjoy excellent and wonderful happiness, and if they are before the Buddha, they will be born by transformation from a lotus flower."

於時下方多寶世尊所從菩薩，名曰智積，白多寶佛：「當還本土。」釋迦牟尼佛告智積曰：「善男子！且待須臾。此有菩薩，名文殊師利，可與相見，論說妙法，可還本土。」

At that time a Bodhisattva named Prajnakuta, an attendant of Prabhutaratna, World-Honored One, from the lower region, said to Prabhutaratna Buddha: "We should return to our own land." Shakyamuni Buddha said to Prajnakuta: "Good son! Wait a moment. Here is a Bodhisattva named Manjushri; you may meet him, discuss the Wonderful Dharma, and then return to your own land."

爾時文殊師利坐千葉蓮華，大如車輪——俱來菩薩亦坐寶蓮華——從於大海娑竭羅龍宮自然踴出，住虛空中，詣靈鷲山，從蓮華下，至於佛所，頭面敬禮二世尊足。脩敬已畢，往智積所，共相慰問，卻坐一面。

At that time Manjushri, seated on a thousand-petaled lotus as large as a cartwheel, with the accompanying Bodhisattvas also seated on jeweled lotuses, sprang up naturally from the palace of the dragon king Sagara in the great sea, stood in the empty sky, went to Mount Gridhrakuta, descended from the lotus, came to where the Buddha was, and bowed with head and face at the feet of the two World-Honored Ones. Having paid his respects, he went to where Prajnakuta was, and they exchanged greetings and sat to one side.

智積菩薩問文殊師利：「仁往龍宮，所化眾生，其數幾何？」

Prajnakuta Bodhisattva asked Manjushri: "You went to the dragon palace; how many beings did you convert?"

文殊師利言：「其數無量，不可稱計，非口所宣，非心所測，且待須臾，自當有證。」所言未竟，無數菩薩坐寶蓮華，從海踴出，詣靈鷲山，住在虛空。此諸菩薩，皆是文殊師利之所化度，具菩薩行，皆共論說六波羅蜜。本聲聞人，在虛空中說聲聞行，今皆修行大乘空義。文殊師利謂智積曰：「於海教化，其事如是。」

Manjushri said: "Their number is immeasurable, cannot be counted, cannot be spoken by the mouth or measured by the mind; wait a moment, and there will be proof of itself." Before he had finished speaking, countless Bodhisattvas seated on jeweled lotuses sprang up from the sea, went to Mount Gridhrakuta, and stood in the empty sky. These Bodhisattvas had all been converted and saved by Manjushri, and were complete in Bodhisattva practice, all discussing the six paramitas together. Those who had been shravakas, in the empty sky, were teaching shravaka practice, and now all practiced the Mahayana doctrine of emptiness. Manjushri said to Prajnakuta: "The teaching I did in the sea was like this."

爾時智積菩薩以偈讚曰：

At that time Prajnakuta Bodhisattva praised him in verse:

「大智德勇健，化度無量眾，

"Great wisdom, virtue, and valor, you convert immeasurable beings;

今此諸大會，及我皆已見。

now this great assembly and I have all seen it.

演暢實相義，開闡一乘法，

You expound the meaning of true reality and reveal the One Vehicle Dharma,

廣導諸眾生，令速成菩提。」

widely guide all beings and cause them quickly to attain bodhi."

文殊師利言：「我於海中，唯常宣說妙法華經。」

Manjushri said: "In the sea I only constantly proclaimed the Wonderful Dharma Lotus Sutra."

智積問文殊師利言：「此經甚深微妙，諸經中寶，世所希有。頗有眾生，勤加精進，修行此經，速得佛不？」

Prajnakuta asked Manjushri: "This sutra is very profound and subtle, a treasure among sutras, rare in the world. Are there beings who diligently strive and practice this sutra and quickly attain Buddhahood?"

文殊師利言：「有娑竭羅龍王女，年始八歲，智慧利根，善知眾生諸根行業，得陀羅尼，諸佛所說甚深秘藏，悉能受持。深入禪定，了達諸法，於剎那頃發菩提心，得不退轉，辯才無礙。慈念眾生、猶如赤子，功德具足，心念口演，微妙廣大，慈悲仁讓，志意和雅，能至菩提。」

Manjushri said: "There is the daughter of the dragon king Sagara, only eight years old, with wisdom and sharp faculties, well knowing the roots and deeds of all beings, who has attained dharanis and can receive and uphold all the profound secret treasures taught by the Buddhas. She has deeply entered meditation, penetrated all dharmas, aroused the mind of bodhi in an instant, attained non-retrogression, and has unobstructed eloquence. She thinks lovingly of beings as if they were infants, her merits are complete, her thoughts and words are subtle and vast, and she is kind, compassionate, benevolent, yielding, gentle and elegant in will, and able to reach bodhi."

智積菩薩言：「我見釋迦如來，於無量劫難行苦行，積功累德，求菩提道，未曾止息。觀三千大千世界，乃至無有如芥子許非是菩薩捨身命處，為眾生故，然後乃得成菩提道。不信此女於須臾頃、便成正覺。」

Prajnakuta Bodhisattva said: "I have seen Shakyamuni Tathagata, in immeasurable kalpas, perform difficult practices and austerities, accumulating merit and virtue, seeking the Way of bodhi without ever resting. Looking over the three-thousand great thousand world, there is not even a place the size of a mustard seed that is not a place where he gave up body and life as a Bodhisattva, for the sake of beings, and only then attained the Way of bodhi. I do not believe that this girl could attain perfect enlightenment in a moment."

言論未訖，時龍王女忽現於前，頭面禮敬，卻住一面，以偈讚曰：

Before the discussion was finished, the dragon king's daughter suddenly appeared before them, bowed with head and face, stood to one side, and praised in verse:

「深達罪福相，遍照於十方，

"Deeply penetrating the aspects of sin and blessing, illuminating the ten directions everywhere,

微妙淨法身，具相三十二，

the subtle, wonderful and pure Dharma body, complete with the thirty-two marks,

以八十種好，用莊嚴法身。

and eighty minor characteristics, adorning the Dharma body.

天人所戴仰，龍神鹹恭敬，

Revered by devas and humans, respected by dragons and spirits,

一切眾生類，無不宗奉者。

there is no kind of being that does not honor him.

又聞成菩提，唯佛當證知，

And I have heard that the attaining of bodhi is only for the Buddha to witness and know;

我闡大乘教，度脫苦眾生。」

I will reveal the Mahayana teaching to save suffering beings."

時舍利弗語龍女言：「汝謂不久得無上道，是事難信。所以者何？女身垢穢，非是法器，云何能得無上菩提。佛道懸曠，經無量劫勤苦積行，具修諸度，然後乃成。又女人身猶有五障：一者、不得作梵天王，二者、帝釋，三者、魔王，四者、轉輪聖王，五者、佛身。云何女身速得成佛？」

At that time Shariputra said to the dragon girl: "You say that you will soon attain the unsurpassed Way; this is hard to believe. Why? A woman's body is defiled and is not a vessel of the Dharma; how could she attain unsurpassed bodhi? The Buddha Way is distant and vast; only after immeasurable kalpas of toil, accumulating practice and fully cultivating all the perfections, can it be attained. Moreover a woman's body still has five obstacles: first, she cannot become a Brahma king; second, Shakra; third, Mara king; fourth, a wheel-turning sage king; fifth, a Buddha's body. How could a woman's body quickly attain Buddhahood?"

爾時龍女有一寶珠，價直三千大千世界，持以上佛。佛即受之。龍女謂智積菩薩、尊者舍利弗言：「我獻寶珠，世尊納受，是事疾不？」

At that time the dragon girl had a precious pearl worth the three-thousand great thousand world, and she offered it to the Buddha. The Buddha at once accepted it. The dragon girl said to Prajnakuta Bodhisattva and the Venerable Shariputra: "I offered the precious pearl and the World-Honored One accepted it; was that quick?"

答言：「甚疾。」

They answered: "Very quick."

女言：「以汝神力，觀我成佛，復速於此。」

The girl said: "With your divine power, watch me attain Buddhahood; it will be even quicker than that."

當時眾會，皆見龍女忽然之間變成男子，具菩薩行，即往南方無垢世界，坐寶蓮華，成等正覺，三十二相、八十種好，普為十方一切眾生演說妙法。

At that time the whole assembly saw the dragon girl suddenly change into a man, complete in Bodhisattva practice, and at once go to the Spotless World in the south, sit on a jeweled lotus, attain perfect enlightenment, with the thirty-two marks and eighty minor characteristics, and everywhere teach the Wonderful Dharma for all beings of the ten directions.

爾時娑婆世界，菩薩、聲聞、天龍八部、人與非人，皆遙見彼龍女成佛，普為時會人天說法，心大歡喜，悉遙敬禮。無量眾生，聞法解悟，得不退轉；無量眾生，得受道記。無垢世界，六反震動；娑婆世界，三千眾生住不退地，三千眾生發菩提心而得受記。智積菩薩及舍利弗，一切眾會，默然信受。

At that time in the Saha world, the Bodhisattvas, shravakas, the eight classes of devas and dragons, humans and non-humans all saw from afar that dragon girl attain Buddhahood and teach the Dharma universally to the devas and humans of that time, and their hearts were greatly joyful, and all bowed from afar in reverence. Immeasurable beings, hearing the Dharma, understood and awakened and attained non-retrogression; immeasurable beings received predictions of the Way. The Spotless World shook in six ways; in the Saha world three thousand beings abided in the stage of non-retrogression, and three thousand beings aroused the mind of bodhi and received predictions. Prajnakuta Bodhisattva and Shariputra and the whole assembly silently believed and accepted.

爾時藥王菩薩摩訶薩及大樂說菩薩摩訶薩，與二萬菩薩眷屬俱，皆於佛前作是誓言：「唯願世尊不以為慮。我等於佛滅後，當奉持、讀誦、說此經典。後惡世眾生，善根轉少，多增上慢，貪利供養，增不善根，遠離解脫。雖難可教化，我等當起大忍力，讀誦此經，持說、書寫、種種供養，不惜身命。」

At that time Bhaishajyaraja Bodhisattva-Mahasattva and Great Delight in Preaching Bodhisattva-Mahasattva, together with twenty thousand Bodhisattvas in their retinue, made this vow before the Buddha: "We only wish the World-Honored One would not worry. After the Buddha's extinction, we will uphold, read, recite and expound this sutra. Beings in the later evil age will have fewer good roots, much overweening pride, and be greedy for gain and offerings, increasing their unwholesome roots and drawing away from liberation. Though they are hard to teach, we will arouse great power of patience and read, recite, uphold, expound and copy this sutra and make all kinds of offerings, not sparing our bodies or lives."

爾時眾中五百阿羅漢得受記者、白佛言：「世尊！我等亦自誓願，於異國土、廣說此經。」

At that time in the assembly five hundred arhats who had received predictions said to the Buddha: "World-Honored One! We also vow ourselves to widely expound this sutra in other lands."

復有學、無學八千人、得受記者，從座而起，合掌向佛作是誓言：「世尊！我等亦當於他國土廣說此經。所以者何？是娑婆國中，人多弊惡，懷增上慢，功德淺薄、瞋濁諂曲，心不實故。」

Again eight thousand learners and non-learners who had received predictions rose from their seats, joined palms to the Buddha and made this vow: "World-Honored One! We will also widely expound this sutra in other lands. Why? In this Saha land, people are mostly corrupt and evil, hold overweening pride, have shallow merit, and are angry, turbid, flattering and crooked, their minds not being true."

爾時佛姨母摩訶波闍波提比丘尼，與學、無學比丘尼六千人俱，從座而起，一心合掌，瞻仰尊顏，目不暫捨。於時世尊告憍曇彌：「何故憂色而視如來，汝心將無謂我不說汝名，授阿耨多羅三藐三菩提記耶？憍曇彌！我先總說一切聲聞皆已授記，今汝欲知記者，將來之世，當於六萬八千億諸佛法中為大法師，及六千學、無學比丘尼俱為法師。汝如是漸漸具菩薩道，當得作佛，號一切眾生喜見如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。憍曇彌！是一切眾生喜見佛及六千菩薩，轉次授記得阿耨多羅三藐三菩提。」

At that time the Buddha's maternal aunt, the bhikshuni Mahaprajapati, together with six thousand learner and non-learner bhikshunis, rose from her seat, joined palms with one mind, and looked up at the Buddha's face without turning her eyes away. Then the World-Honored One said to Gautami: "Why do you look at the Tathagata with a worried face? Do you think perhaps I have not mentioned your name and given you a prediction of unsurpassed, perfect and universal enlightenment? Gautami! I earlier said in general that all shravakas have already been given predictions; now if you wish to know your prediction, in the future you will be a great Dharma teacher in the Dharma of sixty-eight thousand billion Buddhas, together with six thousand learner and non-learner bhikshunis as Dharma teachers. In this way gradually you will complete the Bodhisattva Way and become a Buddha named Tathagata Sarvasattvapriyadarshana, Worthy of Offerings, Perfectly and Universally Enlightened, Perfect in Wisdom and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. Gautami! This Buddha Sarvasattvapriyadarshana and the six thousand Bodhisattvas will in turn receive predictions of unsurpassed, perfect and universal enlightenment."

爾時羅睺羅母耶輸陀羅比丘尼作是念：「世尊於授記中，獨不說我名。」

At that time Rahula's mother, the bhikshuni Yashodhara, thought: "Among the predictions, the World-Honored One alone has not mentioned my name."

佛告耶輸陀羅：「汝於來世百千萬億諸佛法中修菩薩行，為大法師，漸具佛道。於善國中當得作佛，號具足千萬光相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。佛壽無量阿僧祇劫。」

The Buddha said to Yashodhara: "In a future age, in the Dharma of hundreds of thousands of ten thousands of billions of Buddhas you will practice the Bodhisattva conduct, be a great Dharma teacher, and gradually complete the Buddha Way. In a good land you will become a Buddha named Tathagata Rashmishatasahasraparipurnadhvaja, Worthy of Offerings, Perfectly and Universally Enlightened, Perfect in Wisdom and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. The Buddha's life span will be immeasurable asamkhyeya kalpas."

爾時摩訶波闍波提比丘尼及耶輸陀羅比丘尼，並其眷屬，皆大歡喜，得未曾有，即於佛前而說偈言：

At that time the bhiksuni Mahaprajapati and the bhiksuni Yasodhara, together with their retinues, were all filled with great joy, having gained something never before known, and in front of the Buddha they spoke in verse:

「世尊導師，安隱天人，我等聞記，

"World-Honored One, guide and teacher, who bring peace to gods and humans, we have heard the prediction,

心安具足。」

and our hearts are at peace and complete."

諸比丘尼說是偈已，白佛言：「世尊！我等亦能於他方國土廣宣此經。」

When the bhiksunis had spoken this verse, they said to the Buddha: "World-Honored One! We too can widely proclaim this sutra in lands of other regions."

爾時世尊視八十萬億那由他諸菩薩摩訶薩。是諸菩薩——皆是阿惟越致，轉不退法輪，得諸陀羅尼——即從座起，至於佛前，一心合掌，而作是念：「若世尊告勅我等持說此經者，當如佛教，廣宣斯法。」復作是念：「佛今默然，不見告勅，我當云何？」時諸菩薩敬順佛意，並欲自滿本願，便於佛前，作師子吼而發誓言：「世尊！我等於如來滅後，周旋往返十方世界，能令眾生書寫此經，受持、讀誦，解說其義，如法修行，正憶念，皆是佛之威力。唯願世尊，在於他方遙見守護。」

Then the World-Honored One looked upon the eighty myriad kotis of nayutas of Bodhisattva-Mahasattvas. These Bodhisattvas were all avaivartika (never turning back), turned the Dharma wheel of non-retrogression, and had attained the dharanis. They rose from their seats, went before the Buddha, joined their palms single-mindedly, and had this thought: "If the World-Honored One commands us to uphold and teach this sutra, we shall proclaim this Dharma widely, as the Buddha instructs." They had this further thought: "The Buddha is now silent and has given no command; what should we do?" Then these Bodhisattvas, respectfully following the Buddha's intent and wishing to fulfill their own original vows, made a lion's roar before the Buddha and vowed: "World-Honored One! After the Tathagata's extinction, we shall travel back and forth through the worlds of the ten directions, and enable beings to copy this sutra, receive and uphold it, read and recite it, explain its meaning, practice according to the Dharma, and remember it rightly; all this is by the Buddha's majestic power. We only pray that the World-Honored One, from other regions, will watch over and protect us from afar."

即時諸菩薩俱同發聲、而說偈言：

At once all the Bodhisattvas raised their voices together and spoke in verse:

「唯願不為慮，於佛滅度後，

"We only pray that you will not be anxious; after the Buddha's extinction,

恐怖惡世中，我等當廣說。

in the fearful evil age, we shall proclaim it widely.

有諸無智人，惡口罵詈等，

There will be ignorant people who curse and revile us with evil mouths,

及加刀杖者，我等皆當忍。

and some who beat us with swords and staves; all this we shall endure.

惡世中比丘，邪智心諂曲，

The bhiksus in the evil age, with crooked wisdom and deceitful hearts,

未得謂為得，我慢心充滿。

will claim attainment they have not attained, their hearts full of arrogance.

或有阿練若，納衣在空閑，

Some will dwell in aranya (quiet places), wearing patched robes in solitude,

自謂行真道，輕賤人間者。

calling themselves practitioners of the true Way, and despising those among men.

貪著利養故，與白衣說法，

Greedy for offerings, they will preach to the laity,

為世所恭敬，如六通羅漢。

and be revered by the world as if they were arhats with the six supernormal powers.

是人懷惡心，常念世俗事，

These people will hold evil in their hearts and constantly think of worldly matters,

假名阿練若，好出我等過，

using the name of aranya, and love to bring out our faults,

而作如是言：『此諸比丘等，

and they will say such words: 'These bhiksus,

為貪利養故，說外道論議；

out of greed for offerings, preach the discussions of outsiders;

自作此經典，誑惑世間人，

they themselves have composed this scripture to deceive the people of the world,

為求名聞故，分別於是經。』

and for the sake of fame they expound this sutra.'

常在大眾中，欲毀我等故，

Always in the midst of the great assembly, wishing to destroy us,

向國王大臣，婆羅門居士，

they will speak to kings, ministers, brahmins and householders,

及餘比丘眾，誹謗說我惡，

and to the other bhiksus, slandering and describing our evils,

謂是邪見人，說外道論議。

saying we hold wrong views and preach the discussions of outsiders.

我等敬佛故，悉忍是諸惡。

Out of reverence for the Buddha, we shall endure all these evils.

為斯所輕言，汝等皆是佛，

Though they say with contempt: 'You are all Buddhas,'

如此輕慢言，皆當忍受之。

all such contemptuous words we shall bear.

濁劫惡世中，多有諸恐怖，

In the turbid kalpa and evil age there will be many fears;

惡鬼入其身，罵詈毀辱我。

evil spirits will enter their bodies, to curse, revile and insult us.

我等敬信佛，當著忍辱鎧，

We, revering and trusting the Buddha, shall put on the armor of patience;

為說是經故，忍此諸難事。

for the sake of preaching this sutra, we shall endure all these hardships.

我不愛身命，但惜無上道，

We do not cherish body or life, but only prize the unsurpassed Way;

我等於來世，護持佛所囑，

in the lives to come we shall uphold and guard what the Buddha has entrusted.

世尊自當知。濁世惡比丘，

The World-Honored One himself must know it. Bhiksus of the turbid age,

不知佛方便，隨宜所說法，

not knowing the Buddha's expedient means, nor the Dharma preached according to what is fitting,

惡口而顰蹙，數數見擯出，

will speak with evil mouths and frown, and repeatedly we shall be driven out,

遠離於塔寺。如是等眾惡，

far from the stupas and temples. Such various evils,

念佛告勅故，皆當忍是事。

remembering the Buddha's command, we shall all endure.

諸聚落城邑，其有求法者，

In all villages and cities, wherever there are those seeking the Dharma,

我皆到其所，說佛所囑法。

we shall go to them all and preach the Dharma the Buddha has entrusted.

我是世尊使，處眾無所畏，

We are the envoys of the World-Honored One, fearless in the midst of the assembly;

我當善說法，願佛安隱住。

we shall preach the Dharma well; may the Buddha dwell in peace.

我於世尊前，諸來十方佛，

Before the World-Honored One and the Buddhas who have come from the ten directions,

發如是誓言，佛自知我心。」

we make this vow; the Buddha himself knows our hearts."

後秦龜茲國三藏法師鳩摩羅什奉詔譯

Translated by imperial decree by the Tripitaka Master Kumarajiva of Kucha (around present-day Kuqa in Xinjiang), in the Later Qin dynasty.

爾時文殊師利法王子菩薩摩訶薩白佛言：「世尊！是諸菩薩，甚為難有，敬順佛故，發大誓願，於後惡世，護持讀說是法華經。世尊！菩薩摩訶薩於後惡世，云何能說是經？」

At that time the Dharma-prince Manjusri, Bodhisattva-Mahasattva, said to the Buddha: "World-Honored One! These Bodhisattvas are most rare. Out of respect for the Buddha, they have made great vows to uphold, read and teach this Lotus Sutra in the evil age to come. World-Honored One! How can Bodhisattva-Mahasattvas teach this sutra in the evil age to come?"

佛告文殊師利：「若菩薩摩訶薩，於後惡世欲說是經，當安住四法。一者、安住菩薩行處及親近處，能為眾生演說是經。

The Buddha told Manjusri: "If Bodhisattva-Mahasattvas wish to teach this sutra in the evil age to come, they should abide firmly in four things. First, abide in the Bodhisattva's sphere of conduct and sphere of intimacy, so that they can expound this sutra for beings.

「文殊師利！云何名菩薩摩訶薩行處？若菩薩摩訶薩住忍辱地，柔和善順而不卒暴，心亦不驚；又復於法無所行，而觀諸法如實相，亦不行不分別，是名菩薩摩訶薩行處。云何名菩薩摩訶薩親近處？菩薩摩訶薩不親近國王、王子、大臣、官長，不親近諸外道梵志、尼揵子等，及造世俗文筆、讚詠外書，及路伽耶陀、逆路伽耶陀者；亦不親近諸有兇戲、相扠相撲，及那羅等種種變現之戲；又不親近旃陀羅，及畜豬羊鷄狗，畋獵漁捕諸惡律儀。如是人等，或時來者，則為說法，無所悕望。又不親近求聲聞比丘、比丘尼、優婆塞、優婆夷，亦不問訊。若於房中，若經行處，若在講堂中，不共住止。或時來者，隨宜說法，無所悕求。

(The Buddha continued:) "Manjusri, what is called the Bodhisattva-Mahasattva's sphere of conduct? If a Bodhisattva-Mahasattva dwells in the ground of patience, is gentle, kind and compliant, not rash, and his mind is not startled; and further, if he does not act upon any dharma but observes all dharmas as they truly are, neither acting nor discriminating, this is called the Bodhisattva-Mahasattva's sphere of conduct. What is called the Bodhisattva-Mahasattva's sphere of intimacy? A Bodhisattva-Mahasattva does not become intimate with kings, princes, ministers and officials; he does not become intimate with outsider brahmacarins, Nirgranthas (naked ascetics) and the like, nor with those who compose worldly writings or praise outside books, nor with Lokayatas (materialists) and anti-Lokayatas; nor does he become intimate with those who engage in dangerous games, wrestling and boxing, or the various transformation shows of the nata and others; nor with candalas (outcastes), nor with those who keep pigs, sheep, chickens and dogs, or practice hunting, fishing and other evil trades. If such people sometimes come, he preaches the Dharma to them without any expectation. Nor does he become intimate with those who seek the Sravaka path, whether bhiksus, bhiksunis, upasakas or upasikas, nor does he greet them. Whether in his room, at his walking place, or in the lecture hall, he does not dwell with them. If they sometimes come, he preaches the Dharma according to what is fitting, without seeking anything.

「文殊師利！又菩薩摩訶薩不應於女人身，取能生欲想相而為說法，亦不樂見。若入他家，不與小女、處女、寡女等共語。亦復不近五種不男之人以為親厚，不獨入他家，若有因緣須獨入時，但一心念佛。若為女人說法，不露齒笑，不現胸臆，乃至為法猶不親厚，況復餘事。不樂畜年少弟子、沙彌、小兒，亦不樂與同師。常好坐禪，在於閑處，修攝其心。文殊師利！是名初親近處。」

(The Buddha continued:) "Manjusri, a Bodhisattva-Mahasattva should also not preach the Dharma to women while taking up any appearance that could give rise to desire, and he does not delight in seeing them. If he enters another's home, he does not converse with young girls, maidens, widows and the like. He also does not become close with the five kinds of non-men, and does not enter another's home alone; if for some reason he must enter alone, he only single-mindedly recalls the Buddha. If he preaches the Dharma to a woman, he does not laugh showing his teeth and does not expose his chest; even for the sake of the Dharma he is not familiar with her, much less for other matters. He does not delight in keeping young disciples, novices or small children, and does not delight in sharing the same teacher with them. He constantly loves to sit in meditation, in a quiet place, cultivating and gathering his mind. Manjusri, this is called the first sphere of intimacy."

「復次，菩薩摩訶薩觀一切法空，如實相，不顛倒、不動、不退、不轉，如虛空，無所有性。一切語言道斷，不生、不出、不起，無名、無相，實無所有，無量、無邊，無礙、無障，但以因緣有，從顛倒生故說。常樂觀如是法相，是名菩薩摩訶薩第二親近處。」

(The Buddha continued:) "Furthermore, a Bodhisattva-Mahasattva observes that all dharmas are empty, in their true aspect, not inverted, unmoving, not retreating, not turning, like space, without any intrinsic nature. All paths of speech are cut off; they do not arise, do not come forth, do not rise, have no name and no form, are truly without any existence, immeasurable, boundless, unobstructed and unimpeded; they exist only through causes and conditions, and are spoken of because they arise from inversion. He constantly delights in observing such aspects of dharmas; this is called the Bodhisattva-Mahasattva's second sphere of intimacy."

爾時世尊欲重宣此義，而說偈言：

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「若有菩薩，於後惡世，無怖畏心，

"If there is a Bodhisattva who, in the evil age to come, with a fearless mind,

欲說是經，應入行處，及親近處。

wishes to teach this sutra, he should enter the sphere of conduct and the sphere of intimacy.

常離國王，及國王子、大臣官長，

Let him always keep away from kings, princes of kings, ministers and officials,

兇險戲者，及旃陀羅、外道梵志。

those who play dangerous games, candalas, and outsider brahmacarins.

亦不親近，增上慢人，貪著小乘、

Nor should he become close to the overly arrogant, those attached to the Small Vehicle,

三藏學者，破戒比丘，名字羅漢，

scholars of the Three Baskets, bhiksus who break precepts, those who are arhats in name only,

及比丘尼，好戲笑者，深著五欲，

or bhiksunis who love to jest and laugh, are deeply attached to the five desires,

求現滅度，諸優婆夷，皆勿親近。

and seek immediate extinction, or upasikas; he should not be close to any of them.

若是人等，以好心來，到菩薩所，

If such people come with good hearts to where the Bodhisattva is,

為聞佛道。菩薩則以，無所畏心，

in order to hear the Buddha's Way, then the Bodhisattva, with a fearless mind,

不懷悕望，而為說法。寡女處女，

holding no expectation, preaches the Dharma to them. Widows and maidens,

及諸不男，皆勿親近，以為親厚。

and the non-men, he should not become close to or familiar with.

亦莫親近，屠兒魁膾，畋獵漁捕，

Nor should he be close to butchers, those who carve up meat, hunters and fishermen,

為利殺害，販肉自活，衒賣女色，

those who kill for profit, who sell meat for a living, or who peddle women's beauty;

如是之人，皆勿親近。兇險相撲，

such people he should not be close to at all. Dangerous wrestling,

種種嬉戲，諸婬女等，盡勿親近。

all sorts of games, and licentious women: let him keep away from all of these.

莫獨屏處，為女說法，若說法時，

Let him not preach to a woman in a secluded place, and when he preaches,

無得戲笑。入裡乞食，將一比丘，

let him not jest or laugh. When entering a village to beg for food, let him take one bhiksu with him;

若無比丘，一心念佛。是則名為，

if there is no bhiksu, let him single-mindedly recall the Buddha. This is what is called

行處近處，以此二處，能安樂說。

the sphere of conduct and the sphere of intimacy; through these two places he can preach in peace and joy.

又復不行，上中下法，有為無為，

Moreover, he does not act on dharmas high, middle or low, conditioned or unconditioned,

實不實法，亦不分別，是男是女。

real or unreal, and does not discriminate whether one is a man or a woman.

不得諸法，不知不見，是則名為，

He does not grasp any dharma, does not know and does not see; this is what is called

菩薩行處。一切諸法，空無所有，

the Bodhisattva's sphere of conduct. All dharmas are empty and without existence,

無有常住，亦無起滅，是名智者，

without permanence, and without arising or ceasing; this is called the sphere of intimacy

所親近處。顛倒分別，諸法有無，

of the wise. Inverted discrimination says dharmas exist or do not exist,

是實非實，是生非生。在於閑處，

are real or unreal, are born or not born. Dwelling in a quiet place,

修攝其心，安住不動，如須彌山。

let him cultivate and gather his mind, abiding unmoved like Mount Sumeru.

觀一切法，皆無所有，猶如虛空，

Observing all dharmas as having no existence at all, like empty space,

無有堅固。不生不出，不動不退，

without firmness. Not arising, not emerging, not moving, not retreating,

常住一相，是名近處。若有比丘，

constantly dwelling in one aspect: this is called the sphere of intimacy. If there is a bhiksu who,

於我滅後，入是行處、及親近處，

after my extinction, enters this sphere of conduct and sphere of intimacy,

說斯經時，無有怯弱。菩薩有時，

when he preaches this sutra he will have no timidity. At times the Bodhisattva

入於靜室，以正憶念，隨義觀法。

enters a quiet room, with right mindfulness, observing the dharmas according to their meaning.

從禪定起，為諸國王、王子臣民、

Rising from meditation, for kings, princes, ministers and people,

婆羅門等，開化演暢，說斯經典，

brahmins and others, he opens and expounds, preaching this sutra,

其心安隱，無有怯弱。文殊師利！

his mind at peace and without timidity. Manjusri!

是名菩薩，安住初法，能於後世，

This is called a Bodhisattva who abides in the first teaching and can, in later ages,

說法華經。

preach the Lotus Sutra.

「又，文殊師利！如來滅後，於末法中欲說是經，應住安樂行。若口宣說、若讀經時，不樂說人及經典過。亦不輕慢諸餘法師，不說他人好惡、長短。於聲聞人，亦不稱名說其過惡，亦不稱名讚歎其美，又亦不生怨嫌之心。善修如是安樂心故，諸有聽者不逆其意，有所難問，不以小乘法答，但以大乘而為解說，令得一切種智。」

(The Buddha continued:) "Furthermore, Manjusri, after the Tathagata's extinction, in the Dharma-ending age, one who wishes to teach this sutra should abide in the practice of peace and joy. Whether speaking aloud or reading the sutra, he does not delight in speaking of the faults of people or of the scriptures. He does not slight other Dharma teachers, and does not speak of others' good and bad, strengths and weaknesses. Concerning Sravakas, he does not name them and speak of their faults, nor name them and praise their excellences, and he also does not give rise to a mind of resentment or dislike. Because he cultivates such a mind of peace and joy well, those who listen do not oppose his intent; when they raise difficult questions, he does not answer with the Small Vehicle Dharma but explains with the Great Vehicle alone, so that they may attain all-knowing wisdom."

爾時世尊欲重宣此義，而說偈言：

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「菩薩常樂，安隱說法，於清淨地，

"The Bodhisattva always delights in preaching the Dharma in peace, in a pure place,

而施床座。以油塗身，澡浴塵穢，

where he sets up a seat. Anointing his body with oil and bathing away dust and dirt,

著新淨衣，內外俱淨，安處法座，

he puts on new, clean clothes, pure within and without, and sits at peace on the Dharma seat,

隨問為說。若有比丘，及比丘尼，

preaching in response to questions. If there are bhiksus and bhiksunis,

諸優婆塞，及優婆夷，國王王子、

upasakas and upasikas, kings and princes,

群臣士民，以微妙義，和顏為說。

ministers, officers and commoners, with subtle meaning and a kind face he preaches to them.

若有難問，隨義而答，因緣譬喻，

If there are difficult questions, he answers according to the meaning, with causes, conditions and parables,

敷演分別。以是方便，皆使發心，

expounding and distinguishing. By these expedient means he causes all to give rise to the aspiration,

漸漸增益，入於佛道。除嬾惰意，

gradually increasing and entering the Buddha's Way. Dispelling thoughts of laziness

及懈怠想，離諸憂惱，慈心說法。

and ideas of sloth, free from worries and afflictions, he preaches with a compassionate heart.

晝夜常說，無上道教，以諸因緣、

Day and night he constantly preaches the teaching of the unsurpassed Way, with causes and conditions

無量譬喻，開示眾生，鹹令歡喜。

and countless parables, revealing it to beings and making all of them glad.

衣服臥具，飲食醫藥，而於其中，

Clothing, bedding, food, drink and medicine: in all of these

無所悕望。但一心念，說法因緣，

he has no expectation. He only single-mindedly thinks of the cause and condition of preaching the Dharma,

願成佛道，令眾亦爾。是則大利，

wishing to attain the Buddha's Way and enable others to do the same. This is great benefit,

安樂供養。我滅度後，若有比丘，

offering in peace and joy. After my extinction, if there is a bhiksu

能演說斯，妙法華經。心無嫉恚，

who can expound this wonderful Lotus Sutra, his heart without envy or anger,

諸惱障礙，亦無憂愁，及罵詈者，

without afflictions or obstacles, and without sorrow, nor those who curse and revile him,

又無怖畏加刀杖等，亦無擯出，

nor fear of swords and staves, nor being driven out,

安住忍故。智者如是，善修其心，

because he abides in patience. The wise one, thus, cultivates his mind well,

能住安樂，如我上說。其人功德，

and can abide in peace and joy, as I have said above. The merit of such a person

千萬億劫，算數譬喻，說不能盡。

cannot be exhausted by counting or parables in thousands of myriads of kotis of kalpas.

「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，受持、讀誦斯經典者，無懷嫉妬諂誑之心，亦勿輕罵學佛道者，求其長短。若比丘、比丘尼、優婆塞、優婆夷，求聲聞者、求辟支佛者、求菩薩道者，無得惱之，令其疑悔，語其人言：『汝等去道甚遠，終不能得一切種智。所以者何？汝是放逸之人，於道懈怠故。』又亦不應戲論諸法，有所諍競。當於一切眾生起大悲想，於諸如來起慈父想，於諸菩薩起大師想，於十方諸大菩薩，常應深心恭敬禮拜。於一切眾生，平等說法，以順法故，不多不少，乃至深愛法者，亦不為多說。」

(The Buddha continued:) "Furthermore, Manjusri, a Bodhisattva-Mahasattva, in the last age when the Dharma is about to perish, who receives, upholds, reads and recites this sutra, should not harbor a mind of jealousy, flattery or deceit, nor should he slight or revile those who study the Buddha's Way, seeking their faults. If there are bhiksus, bhiksunis, upasakas or upasikas, those who seek the Sravaka path, those who seek the Pratyekabuddha path, or those who seek the Bodhisattva path, he should not trouble them or make them doubt or regret, nor say to them: 'You are very far from the Way and will never attain all-knowing wisdom. Why? Because you are self-indulgent and lazy in the Way.' Also he should not engage in idle debates about dharmas or contend about them. He should give rise to a thought of great compassion toward all beings, a thought of a loving father toward all Tathagatas, and a thought of a great teacher toward all Bodhisattvas, and should always reverently bow with a deep heart to all great Bodhisattvas of the ten directions. To all beings he preaches the Dharma impartially, in accord with the Dharma, neither too much nor too little, and even to those who deeply love the Dharma he does not preach more."

「文殊師利！是菩薩摩訶薩，於後末世法欲滅時，有成就是第三安樂行者，說是法時，無能惱亂，得好同學共讀誦是經，亦得大眾而來聽受，聽已能持，持已能誦，誦已能說，說已能書、若使人書，供養經卷，恭敬、尊重、讚歎。」

(The Buddha continued:) "Manjusri, a Bodhisattva-Mahasattva who, in the last age when the Dharma is about to perish, accomplishes this third practice of peace and joy, when preaching this Dharma, cannot be troubled or disturbed; he will gain good fellow students to read and recite this sutra with him, and will also gain a great assembly that comes to hear and receive it; having heard, they can uphold it, having upheld, they can recite it, having recited, they can preach it, and having preached, they can copy it or have others copy it, and make offerings to the scrolls, with reverence, respect and praise."

爾時世尊欲重宣此義，而說偈言：

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「若欲說是經，當捨嫉恚慢、

"If one wishes to teach this sutra, one should abandon jealousy, anger and pride,

諂誑邪偽心，常修質直行。

flattering, deceitful and false hearts, and always cultivate honest conduct.

不輕蔑於人，亦不戲論法，

Do not slight others, nor engage in idle debate about the Dharma,

不令他疑悔，雲汝不得佛。

nor make others doubt or regret by saying: you cannot attain Buddhahood.

是佛子說法，常柔和能忍，

This child of the Buddha, in preaching, is always gentle and patient,

慈悲於一切，不生懈怠心。

compassionate toward all, and does not give rise to a mind of sloth.

十方大菩薩，愍眾故行道，

The great Bodhisattvas of the ten directions, who practice the Way out of pity for beings,

應生恭敬心，是則我大師。

he should give rise to a reverent mind toward them, saying: these are my great teachers.

於諸佛世尊，生無上父想，

Toward all Buddhas, World-Honored Ones, give rise to a thought of the supreme father,

破於憍慢心，說法無障礙。

and break the mind of arrogance; then preaching the Dharma will be without obstruction.

第三法如是，智者應守護，

The third teaching is thus; the wise should guard it,

一心安樂行，無量眾所敬。

practicing peace and joy single-mindedly, and be revered by countless multitudes.

「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，有持是法華經者，於在家、出家人中生大慈心，於非菩薩人中生大悲心，應作是念：『如是之人，則為大失。如來方便隨宜說法，不聞不知不覺、不問不信不解，其人雖不問不信不解是經，我得阿耨多羅三藐三菩提時，隨在何地，以神通力、智慧力引之，令得住是法中。』文殊師利！是菩薩摩訶薩，於如來滅後、有成就此第四法者，說是法時，無有過失，常為比丘、比丘尼、優婆塞、優婆夷、國王、王子、大臣、人民、婆羅門、居士等，供養恭敬、尊重讚歎。虛空諸天，為聽法故亦常隨侍。若在聚落、城邑、空閑林中，有人來欲難問者，諸天晝夜常為法故而衛護之，能令聽者皆得歡喜。所以者何？此經是一切過去、未來、現在諸佛神力所護故。文殊師利！是法華經，於無量國中，乃至名字不可得聞，何況得見受持讀誦？」

(The Buddha continued:) "Furthermore, Manjusri, a Bodhisattva-Mahasattva who, in the last age when the Dharma is about to perish, upholds this Lotus Sutra, should give rise to a mind of great kindness toward householders and renunciants, and a mind of great compassion toward those who are not Bodhisattvas, and should have this thought: 'Such people suffer a great loss. The Tathagata preaches the Dharma by expedient means according to what is fitting, but they do not hear, know or perceive it, do not ask about it, trust it or understand it. Although these people do not ask, trust or understand this sutra, when I attain unsurpassed, right and equal enlightenment, wherever they may be, I shall lead them with spiritual powers and the power of wisdom, so that they come to abide in this Dharma.' Manjusri, a Bodhisattva-Mahasattva who, after the Tathagata's extinction, accomplishes this fourth practice, when he preaches this Dharma, is without fault, and is always offered to, revered, respected and praised by bhiksus, bhiksunis, upasakas, upasikas, kings, princes, ministers, people, brahmins, householders and others. The devas in space also constantly attend him for the sake of hearing the Dharma. If he is in a village, a city, or a quiet forest, and people come wishing to ask difficult questions, the devas day and night constantly guard him for the sake of the Dharma, and can make all who listen glad. Why? Because this sutra is protected by the spiritual power of all Buddhas of the past, future and present. Manjusri, this Lotus Sutra, in countless lands, cannot even have its name heard, to say nothing of being seen, received, upheld, read and recited."

「文殊師利！譬如強力轉輪聖王，欲以威勢降伏諸國，而諸小王不順其命，時轉輪王起種種兵而往討罰。王見兵眾戰有功者，即大歡喜，隨功賞賜，或與田宅、聚落、城邑；或與衣服、嚴身之具；或與種種珍寶：金、銀、琉璃、車𤦲、馬腦、珊瑚、虎珀，象馬車乘，奴婢人民。唯髻中明珠，不以與之。所以者何？獨王頂上有此一珠，若以與之，王諸眷屬必大驚怪。

(The Buddha continued:) "Manjusri, it is like a mighty wheel-turning sage king who wishes to subdue all countries by his awesome power, but the lesser kings do not obey his command, and so the wheel-turning king raises various troops and goes to punish them. When the king sees soldiers who have achieved merit in battle, he is greatly pleased and rewards them according to their merit, giving fields, houses, villages and cities; or clothing and ornaments for the body; or all kinds of treasures: gold, silver, lapis lazuli, tridacna, carnelian, coral and amber, elephants, horses, carriages, male and female servants and people. Only the bright jewel in his topknot he does not give them. Why? Only on the king's head is there this one jewel, and if he gave it to them, the king's retinue would surely be greatly shocked.

「文殊師利！如來亦復如是，以禪定智慧力得法國土，王於三界，而諸魔王不肯順伏。如來賢聖諸將與之共戰，其有功者，心亦歡喜，於四眾中為說諸經，令其心悅，賜以禪定、解脫、無漏根力、諸法之財，又復賜與涅槃之城，言得滅度，引導其心，令皆歡喜，而不為說是法華經。

(The Buddha continued:) "Manjusri, the Tathagata is also like this. By the power of meditation and wisdom he has obtained the lands of the Dharma and is king in the three realms, yet the demon kings are unwilling to submit. The Tathagata's worthy and holy generals fight with them, and those who have achieved merit, the Tathagata is also glad in his heart; to the four assemblies he preaches the various sutras, delighting their minds, and bestows on them the wealth of meditation, liberation, the faculties and powers without outflows, and all dharmas; and he further bestows on them the city of nirvana, saying that they have attained extinction, leading their minds and making them all glad, yet he does not preach to them this Lotus Sutra.

「文殊師利！如轉輪王，見諸兵眾有大功者，心甚歡喜，以此難信之珠，久在髻中不妄與人，而今與之。如來亦復如是，於三界中為大法王，以法教化一切眾生。見賢聖軍，與五陰魔、煩惱魔、死魔共戰，有大功勳，滅三毒，出三界，破魔網，爾時如來亦大歡喜。此法華經，能令眾生至一切智，一切世間多怨難信，先所未說而今說之。文殊師利！此法華經，是諸如來第一之說，於諸說中最為甚深，末後賜與，如彼強力之王久護明珠，今乃與之。文殊師利！此法華經，諸佛如來秘密之藏，於諸經中最在其上，長夜守護不妄宣說，始於今日乃與汝等而敷演之。」

(The Buddha continued:) "Manjusri, as the wheel-turning king, seeing that his soldiers have done great deeds, is very glad, and gives the jewel that is hard to believe in, which he has long kept in his topknot and not given lightly to people, but now gives it to them. The Tathagata is also like this: in the three realms he is the great Dharma king and teaches and transforms all beings with the Dharma. Seeing the army of the worthy and holy fight with the demon of the five skandhas, the demon of afflictions and the demon of death, achieving great merit, extinguishing the three poisons, leaving the three realms and breaking the net of Mara, the Tathagata is also greatly glad. This Lotus Sutra can lead beings to all-knowing wisdom, and is much resented and hard to believe in all the world; what has never been preached before, he now preaches. Manjusri, this Lotus Sutra is the foremost teaching of all Tathagatas, the most profound among all teachings, and is bestowed last, as the mighty king long guarded the bright jewel and now gives it. Manjusri, this Lotus Sutra is the secret treasury of all Buddhas and Tathagatas, ranking above all the sutras; for a long night it has been guarded and not preached lightly, and only today do I expound it to you."

爾時世尊欲重宣此義，而說偈言：

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「常行忍辱，哀愍一切，乃能演說，

"Always practice patience, have compassion for all, and only then can one expound

佛所讚經。後末世時，持此經者，

the sutra the Buddha praises. In the last age, those who uphold this sutra,

於家出家，及非菩薩，應生慈悲，

toward householders, renunciants, and those who are not Bodhisattvas, should give rise to kindness and compassion:

斯等不聞，不信是經，則為大失。

these people do not hear and do not believe this sutra, and so suffer a great loss.

我得佛道，以諸方便，為說此法，

When I attained the Buddha's Way, by various expedient means I preached this Dharma for them,

令住其中。譬如強力，轉輪之王，

enabling them to abide in it. It is like the mighty wheel-turning king,

兵戰有功，賞賜諸物，象馬車乘，

who rewards those with merit in battle with various things: elephants, horses, carriages,

嚴身之具，及諸田宅，聚落城邑，

ornaments for the body, and fields and houses, villages and cities,

或與衣服，種種珍寶，奴婢財物，

or clothing, various treasures, servants and goods,

歡喜賜與。如有勇健，能為難事，

giving them gladly. And if there is one who is brave and able to do the hard thing,

王解髻中，明珠賜之。如來亦爾，

the king unties the bright jewel from his topknot and gives it to him. The Tathagata is also so,

為諸法王，忍辱大力，智慧寶藏，

king of all dharmas, with the great power of patience, a treasury of wisdom,

以大慈悲，如法化世。見一切人、

transforming the world according to the Dharma with great compassion. Seeing all people

受諸苦惱，欲求解脫，與諸魔戰。

suffering various afflictions and wishing for liberation, he fights with the demons.

為是眾生，說種種法，以大方便，

For these beings he preaches various dharmas, with great expedient means

說此諸經。既知眾生，得其力已，

he preaches these sutras. Having known that beings have gained their strength,

末後乃為，說是法華。如王解髻，

only at the very end does he preach this Lotus Sutra. As the king unties the topknot

明珠與之。此經為尊，眾經中上，

and gives the bright jewel. This sutra is the most honored, the highest among all sutras;

我常守護，不妄開示，今正是時，

I have always guarded it and not shown it lightly, and now is just the time

為汝等說。我滅度後，求佛道者，

to preach it to you. After my extinction, those who seek the Buddha's Way

欲得安隱，演說斯經，應當親近，

and wish for peace in expounding this sutra should draw near to

如是四法。讀是經者，常無憂惱，

these four practices. Those who read this sutra are always free of worry and affliction,

又無病痛，顏色鮮白，不生貧窮、

and also free of illness and pain, their complexion fresh and fair, not born poor,

卑賤醜陋。眾生樂見，如慕賢聖，

lowly or ugly. Beings delight to see them, as if admiring worthies and sages,

天諸童子，以為給使。刀杖不加，

and heavenly youths serve them as attendants. Swords and staves do not harm them,

毒不能害，若人惡罵，口則閉塞。

poison cannot hurt them, and if people curse them, their mouths are stopped.

遊行無畏，如師子王，智慧光明，

They travel without fear, like the lion king, and the light of their wisdom

如日之照。若於夢中，但見妙事。

is like the shining of the sun. If in dreams, they see only wonderful things.

見諸如來，坐師子座，諸比丘眾、

They see the Tathagatas seated on lion thrones, with assemblies of bhiksus

圍繞說法。又見龍神、阿修羅等，

surrounding them as they preach the Dharma. They also see dragon gods, asuras and others,

數如恆沙，恭敬合掌，自見其身，

numerous as the sands of the Ganges, reverently joining their palms, and see themselves

而為說法。又見諸佛，身相金色，

preaching the Dharma to them. They also see the Buddhas, their bodies golden in color,

放無量光，照於一切，以梵音聲，

emitting immeasurable light that illuminates all things, with a Brahma voice

演說諸法。佛為四眾，說無上法，

expounding all dharmas. The Buddha preaches the unsurpassed Dharma to the four assemblies,

見身處中，合掌讚佛，聞法歡喜，

and they see themselves in the midst, joining palms and praising the Buddha, hearing the Dharma with joy

而為供養，得陀羅尼，證不退智。

and making offerings, attaining dharanis and realizing the wisdom of non-retrogression.

佛知其心，深入佛道，即為授記，

The Buddha knows their minds have deeply entered the Buddha's Way, and at once predicts

成最正覺：『汝善男子！當於來世，

their attainment of perfect enlightenment: 'You, good man, in a future age

得無量智，佛之大道。國土嚴淨，

will attain immeasurable wisdom and the great Way of the Buddha. Your land will be adorned and pure,

廣大無比；亦有四眾，合掌聽法。』

vast and without compare; there will also be four assemblies who join their palms and listen to the Dharma.'

又見自身，在山林中，修習善法，

They also see themselves in mountains and forests, practicing good dharmas,

證諸實相，深入禪定，見十方佛。

realizing the true aspect of all things, deeply entering meditation and seeing the Buddhas of the ten directions.

諸佛身金色，百福相莊嚴，

The Buddhas' bodies are golden in color, adorned with the marks of a hundred blessings;

聞法為人說，常有是好夢。

hearing the Dharma and preaching it to others, they constantly have such good dreams.

又夢作國王，捨宮殿眷屬，

Again they dream of being a king, who gives up palaces and retinue

及上妙五欲，行詣於道場。

and the finest five desires, and goes to the place of the Way.

在菩提樹下，而處師子座，

Under the bodhi tree, seated on a lion throne,

求道過七日，得諸佛之智。

seeking the Way for seven days, he attains the wisdom of all Buddhas.

成無上道已，起而轉法輪，

Having accomplished the unsurpassed Way, he rises and turns the Dharma wheel,

為四眾說法，經千萬億劫，

preaching the Dharma to the four assemblies for thousands of myriads of kotis of kalpas,

說無漏妙法，度無量眾生。

preaching the wonderful Dharma without outflows and liberating immeasurable beings.

後當入涅槃，如煙盡燈滅。

Afterward he will enter nirvana, like smoke ending and a lamp going out.

若後惡世中，說是第一法，

If in the evil age to come, one preaches this foremost Dharma,

是人得大利，如上諸功德。」

this person will gain great benefit, with merits such as those described above."

爾時他方國土諸來菩薩摩訶薩，過八恆河沙數，於大眾中起立，合掌作禮而白佛言：「世尊！若聽我等，於佛滅後，在此娑婆世界，懃加精進，護持、讀誦、書寫、供養是經典者，當於此土而廣說之。」

At that time the Bodhisattva-Mahasattvas from the lands of other regions, more than eight Ganges-sands in number, rose in the great assembly, joined their palms, made obeisance and said to the Buddha: "World-Honored One! If you permit us, after the Buddha's extinction, in this Saha world, to be diligent and zealous, upholding, reading, reciting, copying and making offerings to this sutra, we shall widely preach it in this land."

爾時佛告諸菩薩摩訶薩眾：「止，善男子！不須汝等護持此經。所以者何？我娑婆世界自有六萬恆河沙等菩薩摩訶薩，一一菩薩各有六萬恆河沙眷屬，是諸人等，能於我滅後，護持、讀誦、廣說此經。」

At that time the Buddha told the assembly of Bodhisattva-Mahasattvas: "Stop, good men! There is no need for you to uphold this sutra. Why? In my Saha world there are already sixty thousand Ganges-sands of Bodhisattva-Mahasattvas, and each Bodhisattva has a retinue of sixty thousand Ganges-sands; these people will be able, after my extinction, to uphold, read, recite and widely preach this sutra."

佛說是時，娑婆世界三千大千國土地皆震裂，而於其中，有無量千萬億菩薩摩訶薩同時踴出。是諸菩薩，身皆金色，三十二相，無量光明，先盡在此娑婆世界之下、此界虛空中住。是諸菩薩，聞釋迦牟尼佛所說音聲，從下發來。一一菩薩皆是大眾唱導之首，各將六萬恆河沙眷屬；況將五萬、四萬、三萬、二萬、一萬恆河沙等眷屬者；況復乃至一恆河沙、半恆河沙、四分之一、乃至千萬億那由他分之一；況復千萬億那由他眷屬；況復億萬眷屬；況復千萬、百萬、乃至一萬；況復一千、一百、乃至一十；況復將五、四、三、二、一弟子者；況復單己，樂遠離行。如是等比，無量無邊，算數譬喻所不能知。

When the Buddha spoke these words, the land of the three-thousand-great-thousand world of the Saha world trembled and split, and from within it immeasurable thousands of myriads of kotis of Bodhisattva-Mahasattvas emerged at the same time. These Bodhisattvas all had golden bodies, the thirty-two marks, and immeasurable light, and had formerly all dwelt below this Saha world, in the space of this realm. Hearing the voice of Sakyamuni Buddha's preaching, they came from below. Each Bodhisattva was the head of a great assembly's leaders, each leading a retinue of sixty thousand Ganges-sands; how much more those leading fifty thousand, forty thousand, thirty thousand, twenty thousand, or ten thousand Ganges-sands; how much more those with one Ganges-sand, half a Ganges-sand, a quarter, or even one part in a thousand myriads of kotis of nayutas; how much more those with a thousand myriads of kotis of nayutas of attendants; how much more those with a myriad of kotis; how much more those with ten million, a million, or ten thousand; how much more those with a thousand, a hundred, or even ten; how much more those leading five, four, three, two or one disciple; and how much more those alone, who delight in solitary practice. Such were they, immeasurable and boundless, beyond what counting or parables can know.

是諸菩薩從地出已，各詣虛空七寶妙塔多寶如來、釋迦牟尼佛所。到已，向二世尊頭面禮足，及至諸寶樹下師子座上佛所，亦皆作禮，右繞三匝，合掌恭敬，以諸菩薩種種讚法而以讚歎，住在一面，欣樂瞻仰於二世尊。是諸菩薩摩訶薩，從初踴出，以諸菩薩種種讚法而讚於佛，如是時間，經五十小劫。是時釋迦牟尼佛默然而坐，及諸四眾亦皆默然五十小劫；佛神力故，令諸大眾謂如半日。

Having emerged from the earth, these Bodhisattvas each went to the wonderful stupa of seven treasures in space, to Prabhutaratna Tathagata and Sakyamuni Buddha. Having arrived, they bowed with head and face at the feet of the two World-Honored Ones, and also went to the Buddhas on lion thrones beneath the jeweled trees and bowed to them all, circled them three times to the right, joined their palms in reverence, and praised them with the various Bodhisattva praises, standing to one side, joyfully gazing up at the two World-Honored Ones. From the time these Bodhisattva-Mahasattvas first emerged and praised the Buddha with the various Bodhisattva praises, fifty small kalpas passed. During this time Sakyamuni Buddha sat in silence, and the four assemblies were also silent for fifty small kalpas; by the Buddha's spiritual power, the whole great assembly felt it was like half a day.

爾時四眾，亦以佛神力故，見諸菩薩遍滿無量百千萬億國土虛空。是菩薩眾中有四導師：一名上行，二名無邊行，三名淨行，四名安立行。是四菩薩，於其眾中最為上首唱導之師，在大眾前，各共合掌，觀釋迦牟尼佛而問訊言：「世尊！少病、少惱，安樂行不？所應度者，受教易不？不令世尊生疲勞耶？」

Then the four assemblies, also by the Buddha's spiritual power, saw the Bodhisattvas filling the space of immeasurable hundreds of thousands of myriads of kotis of lands. Among this assembly of Bodhisattvas there were four leaders: the first named Superior Practice, the second named Boundless Practice, the third named Pure Practice, and the fourth named Firmly Established Practice. These four Bodhisattvas were the foremost leading teachers in the assembly, and before the great assembly they together joined their palms, looked at Sakyamuni Buddha and asked: "World-Honored One! Are you of little illness and little affliction, at ease in practice? Are those who should be liberated easy to teach? Do they not cause the World-Honored One weariness?"

爾時四大菩薩而說偈言：

Then the four great Bodhisattvas spoke in verse:

「世尊安樂，少病少惱，教化眾生，

"Is the World-Honored One at ease, with little illness and little affliction, teaching and transforming beings

得無疲惓。又諸眾生，受化易不？

without weariness? And are the beings easy to transform?

不令世尊，生疲勞耶？」

Do they not cause the World-Honored One to be weary?"

爾時世尊，於菩薩大眾中而作是言：「如是，如是！諸善男子！如來安樂，少病、少惱；諸眾生等，易可化度，無有疲勞。所以者何？是諸眾生，世世已來常受我化，亦於過去諸佛供養尊重，種諸善根。此諸眾生，始見我身，聞我所說，即皆信受入如來慧；除先修習學小乘者。如是之人，我今亦令得聞是經，入於佛慧。」

Then the World-Honored One said to the great assembly of Bodhisattvas: "So it is, so it is! Good men! The Tathagata is at ease, with little illness and little affliction; the beings are easy to transform and liberate, and there is no weariness. Why? These beings, in life after life, have always received my transformation, and have also made offerings to and revered the Buddhas of the past and planted good roots. These beings, as soon as they see my body and hear what I preach, all believe and receive it and enter the Tathagata's wisdom; except those who earlier practiced and studied the Small Vehicle. Even such people, I now cause to hear this sutra and enter the Buddha's wisdom."

爾時諸大菩薩而說偈言：

Then the great Bodhisattvas spoke in verse:

「善哉善哉！大雄世尊！諸眾生等，

"Excellent, excellent! Great Hero, World-Honored One! These beings

易可化度。能問諸佛，甚深智慧，

are easy to transform and liberate. They can ask about the very profound wisdom of the Buddhas,

聞已信行，我等隨喜。」

and having heard, believe and practice; we rejoice with them."

於時世尊讚歎上首諸大菩薩：「善哉，善哉！善男子！汝等能於如來發隨喜心。」

Then the World-Honored One praised the foremost great Bodhisattvas: "Excellent, excellent! Good men! You are able to give rise to a mind of joyful sympathy toward the Tathagata."

爾時彌勒菩薩及八千恆河沙諸菩薩眾，皆作是念：「我等從昔已來，不見不聞如是大菩薩摩訶薩眾，從地踴出，住世尊前，合掌、供養，問訊如來。」

Then Maitreya Bodhisattva and the eight thousand Ganges-sands of Bodhisattvas all had this thought: "From the past until now, we have never seen or heard of such a great assembly of Bodhisattva-Mahasattvas emerging from the earth, standing before the World-Honored One, joining palms, making offerings and greeting the Tathagata."

時彌勒菩薩摩訶薩，知八千恆河沙諸菩薩等心之所念，並欲自決所疑，合掌向佛，以偈問曰：

Then Bodhisattva-Mahasattva Maitreya, knowing the thoughts in the minds of the eight thousand Ganges-sands of Bodhisattvas and wishing also to resolve his own doubt, joined his palms toward the Buddha and asked in verse:

「無量千萬億，大眾諸菩薩，

"Immeasurable thousands of myriads of kotis, a great assembly of Bodhisattvas,

昔所未曾見，願兩足尊說，

never seen before: we pray that the Honored One, most worthy among two-legged beings, will tell us

是從何所來，以何因緣集？

from where they have come, and by what cause and condition they have gathered.

巨身大神通，智慧叵思議，

With huge bodies, great spiritual powers, and wisdom beyond conception,

其志念堅固，有大忍辱力，

their will and thought firm, and having the great power of patience,

眾生所樂見，為從何所來？

whom beings delight to see: from where have they come?

一一諸菩薩，所將諸眷屬，

Each of these Bodhisattvas leads a retinue,

其數無有量，如恆河沙等。

in numbers beyond measure, like the sands of the Ganges.

或有大菩薩，將六萬恆沙，

Some great Bodhisattvas lead sixty thousand Ganges-sands;

如是諸大眾，一心求佛道。

such great assemblies single-mindedly seek the Buddha's Way.

是諸大師等，六萬恆河沙，

These great teachers, sixty thousand Ganges-sands,

俱來供養佛，及護持是經。

have all come to make offerings to the Buddha and to uphold this sutra.

將五萬恆沙，其數過於是。

Some lead fifty thousand Ganges-sands, whose number exceeds even this.

四萬及三萬、二萬至一萬，

Four thousand and three thousand, two thousand down to one thousand,

一千一百等，乃至一恆沙、

one thousand and one hundred, down to one Ganges-sand,

半及三四分，億萬分之一，

half, a third or fourth, one part in a myriad of kotis,

千萬那由他，萬億諸弟子，

ten million nayutas, a myriad of kotis of disciples,

乃至於半億，其數復過上。

down to half a koti, whose number again exceeds the above.

百萬至一萬，一千及一百，

A million down to ten thousand, one thousand and one hundred,

五十與一十，乃至三二一，

fifty and ten, down to three, two, one,

單己無眷屬，樂於獨處者，

alone without retinue, delighting in solitude,

俱來至佛所，其數轉過上。

all have come to the Buddha's place, their number growing still greater.

如是諸大眾，若人行籌數，

Such great assemblies, if a person counted them with tallies

過於恆沙劫，猶不能盡知。

for kalpas beyond the sands of the Ganges, would still not be able to know them all.

是諸大威德，精進菩薩眾，

These greatly majestic and diligent Bodhisattvas,

誰為其說法，教化而成就？

for whom did they preach, and who taught and transformed them to accomplishment?

從誰初發心？稱揚何佛法？

From whom did they first aspire? What Buddha's Dharma did they praise?

受持行誰經？修習何佛道？

Whose sutra do they uphold and practice? What Buddha's Way do they cultivate?

如是諸菩薩，神通大智力，

Such Bodhisattvas, with spiritual powers and great wisdom,

四方地震裂，皆從中踴出。

as the earth in all four directions trembled and split, all emerged from within it.

世尊我昔來，未曾見是事，

World-Honored One, since the past I have never seen this,

願說其所從，國土之名號。

and pray you will tell me where they come from and the name of their land.

我常遊諸國，未曾見是眾，

I have always traveled through many lands and never seen this assembly;

我於此眾中，乃不識一人，

among this assembly I do not recognize even one person,

忽然從地出，願說其因緣。

yet suddenly they came out of the earth; pray tell the cause and condition.

今此之大會，無量百千億，

Now in this great assembly, immeasurable hundreds of thousands of kotis,

是諸菩薩等，皆欲知此事。

these Bodhisattvas all wish to know this matter.

是諸菩薩眾，本末之因緣，

The cause and condition, origin and end, of this assembly of Bodhisattvas:

無量德世尊，唯願決眾疑。」

World-Honored One of immeasurable virtue, we only pray you will resolve the doubts of all."

爾時釋迦牟尼分身諸佛，從無量千萬億他方國土來者，在於八方諸寶樹下，師子座上，結加趺坐。其佛侍者，各各見是菩薩大眾，於三千大千世界四方，從地踴出，住於虛空。各白其佛言：「世尊！此諸無量無邊阿僧祇菩薩大眾，從何所來？」

Then the Buddhas who were emanations of Sakyamuni, who had come from immeasurable thousands of myriads of kotis of lands in other regions, were seated in lotus posture on lion thrones beneath the jeweled trees in the eight directions. The attendants of those Buddhas each saw this great assembly of Bodhisattvas emerging from the earth in the four directions of the three-thousand-great-thousand world and dwelling in space. Each said to their Buddha: "World-Honored One! From where has this immeasurable, boundless asamkhya of Bodhisattvas come?"

爾時諸佛各告侍者：「諸善男子！且待須臾，有菩薩摩訶薩，名曰彌勒——釋迦牟尼佛之所授記，次後作佛——以問斯事，佛今答之，汝等自當因是得聞。」

Then each of the Buddhas told their attendants: "Good men, wait a moment. There is a Bodhisattva-Mahasattva named Maitreya, whom Sakyamuni Buddha has predicted will become a Buddha next; he has asked about this matter, and the Buddha will now answer it, and you will hear it through that."

爾時釋迦牟尼佛告彌勒菩薩：「善哉，善哉！阿逸多！乃能問佛如是大事。汝等當共一心，被精進鎧，發堅固意，如來今欲顯發宣示諸佛智慧、諸佛自在神通之力、諸佛師子奮迅之力、諸佛威猛大勢之力。」

Then Sakyamuni Buddha told Maitreya Bodhisattva: "Excellent, excellent! Ajita (another name for Maitreya)! You are able to ask the Buddha about such a great matter. All of you should be single-minded, put on the armor of diligence, and form a firm resolve; the Tathagata now wishes to reveal and proclaim the wisdom of the Buddhas, the power of the Buddhas' sovereign spiritual powers, the power of the Buddhas' lion-like vigor, and the power of the Buddhas' awesome and mighty strength."

爾時世尊欲重宣此義，而說偈言：

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「當精進一心，我欲說此事，

"Be diligent and single-minded, for I wish to speak of this matter.

勿得有疑悔，佛智叵思議。

Do not hold doubt or regret; the wisdom of the Buddha is beyond conception.

汝今出信力，住於忍善中，

Now bring forth the power of faith and abide in patience and goodness;

昔所未聞法，今皆當得聞。

the Dharma you have never heard before, you shall now all be able to hear.

我今安慰汝，勿得懷疑懼，

Now I comfort you; do not harbor doubt or fear.

佛無不實語，智慧不可量。

The Buddha has no untrue word, and his wisdom is immeasurable.

所得第一法，甚深叵分別，

The foremost Dharma that I have attained is most profound and hard to discriminate;

如是今當說，汝等一心聽。」

such is what I shall now preach; listen single-mindedly."

爾時世尊說此偈已，告彌勒菩薩：「我今於此大眾，宣告汝等。阿逸多！是諸大菩薩摩訶薩，無量無數阿僧祇，從地踴出，汝等昔所未見者，我於是娑婆世界得阿耨多羅三藐三菩提已，教化示導是諸菩薩，調伏其心，令發道意。此諸菩薩，皆於是娑婆世界之下、此界虛空中住；於諸經典，讀誦通利，思惟分別，正憶念。阿逸多！是諸善男子等，不樂在眾多有所說；常樂靜處，懃行精進未曾休息；亦不依止人天而住。常樂深智，無有障礙，亦常樂於諸佛之法，一心精進，求無上慧。」

Then the World-Honored One, having spoken this verse, told Maitreya Bodhisattva: "Now in this great assembly I declare to you. Ajita! These great Bodhisattva-Mahasattvas, immeasurable, innumerable asamkhyas, who have emerged from the earth and whom you have never seen before: after I attained unsurpassed, right and equal enlightenment in this Saha world, I taught, guided and led these Bodhisattvas, subdued their minds, and caused them to aspire to the Way. These Bodhisattvas all dwell below this Saha world, in the space of this realm; they read, recite and master the various sutras, reflect on and discriminate them, and remember them rightly. Ajita! These good men do not delight in speaking much in the crowd; they always delight in quiet places, diligently practice and have never rested; nor do they depend on gods or humans to dwell. They always delight in deep wisdom without obstruction, and also always delight in the Dharma of the Buddhas, single-mindedly diligent, seeking unsurpassed wisdom."

爾時世尊欲重宣此義，而說偈言：

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「阿逸汝當知！是諸大菩薩，

"Ajita, you should know! These great Bodhisattvas,

從無數劫來，修習佛智慧，

for countless kalpas, have cultivated the wisdom of the Buddha,

悉是我所化，令發大道心。

and all were transformed by me, led to give rise to the aspiration for the great Way.

此等是我子，依止是世界，

These are my sons, dwelling in this world,

常行頭陀事，志樂於靜處，

always practicing the dhuta austerities, their will delighting in quiet places,

捨大眾憒閙，不樂多所說。

abandoning the clamor of the great crowd, and not delighting in much speech.

如是諸子等，學習我道法，

Such sons study my Way and Dharma,

晝夜常精進，為求佛道故，

day and night constantly diligent, for the sake of seeking the Buddha's Way,

在娑婆世界，下方空中住。

in the Saha world, dwelling in the space below.

志念力堅固，常懃求智慧，

Their will and thought are firm in strength, and they always diligently seek wisdom,

說種種妙法，其心無所畏。

preaching all kinds of wonderful Dharma, their minds without fear.

我於伽耶城，菩提樹下坐，

I, in the city of Gaya, sitting beneath the bodhi tree,

得成最正覺，轉無上法輪。

attained perfect enlightenment and turned the unsurpassed Dharma wheel.

爾乃教化之，令初發道心，

Then I taught and transformed them, causing them first to aspire to the Way;

今皆住不退，悉當得成佛。

now they all abide in non-retrogression, and will all become Buddhas.

我今說實語，汝等一心信，

Now I speak true words; believe them single-mindedly:

我從久遠來，教化是等眾。」

from the remote past I have been teaching and transforming this assembly."

爾時，彌勒菩薩摩訶薩及無數諸菩薩等，心生疑惑，怪未曾有，而作是念：「云何世尊於少時間、教化如是無量無邊阿僧祇諸大菩薩，令住阿耨多羅三藐三菩提？」即白佛言：「世尊！如來為太子時，出於釋宮，去伽耶城不遠，坐於道場，得成阿耨多羅三藐三菩提。從是已來，始過四十餘年。世尊！云何於此少時，大作佛事，以佛勢力、以佛功德，教化如是無量大菩薩眾，當成阿耨多羅三藐三菩提？

Then Bodhisattva-Mahasattva Maitreya and the countless Bodhisattvas were filled with doubt and wondered at something never before known, and had this thought: "How could the World-Honored One, in so short a time, teach and transform such immeasurable, boundless asamkhyas of great Bodhisattvas and cause them to abide in unsurpassed, right and equal enlightenment?" He then said to the Buddha: "World-Honored One! When the Tathagata was a crown prince, he left the Sakya palace, and not far from the city of Gaya he sat at the place of the Way and attained unsurpassed, right and equal enlightenment. Since then only a little over forty years have passed. World-Honored One! How could you, in such a short time, perform such great Buddha-work, by the Buddha's power and the Buddha's merit, teaching and transforming such an immeasurable great assembly of Bodhisattvas, who will accomplish unsurpassed, right and equal enlightenment?

「世尊！此大菩薩眾，假使有人於千萬億劫數不能盡，不得其邊。斯等久遠已來，於無量無邊諸佛所，殖諸善根，成就菩薩道，常修梵行。世尊！如此之事，世所難信。譬如有人，色美髮黑，年二十五，指百歲人，言：『是我子。』其百歲人，亦指年少，言：『是我父，生育我等。』是事難信。佛亦如是，得道已來，其實未久，而此大眾諸菩薩等，已於無量千萬億劫，為佛道故，懃行精進，善入出住無量百千萬億三昧，得大神通，久修梵行，善能次第習諸善法，巧於問答，人中之寶，一切世間甚為希有。今日世尊方云：『得佛道時，初令發心，教化示導，令向阿耨多羅三藐三菩提。』世尊得佛未久，乃能作此大功德事。我等雖復信佛隨宜所說，佛所出言未曾虛妄，佛所知者皆悉通達。然諸新發意菩薩，於佛滅後，若聞是語，或不信受，而起破法罪業因緣。唯然，世尊！願為解說，除我等疑，及未來世諸善男子聞此事已，亦不生疑。」

(Maitreya continued:) "World-Honored One! This great assembly of Bodhisattvas, if a person were to count them for thousands of myriads of kotis of kalpas, could not exhaust them nor reach their end. They have long ago planted good roots in the presence of immeasurable, boundless Buddhas, accomplished the Bodhisattva path, and always practiced pure conduct. World-Honored One! Such a thing is hard for the world to believe. It is as if a person of beautiful appearance and black hair, twenty-five years old, pointed to a man of a hundred years and said: 'This is my son.' And the man of a hundred years pointed to the youth and said: 'This is my father, who bore and raised us.' This is hard to believe. The Buddha is also like this: since attaining the Way, truly it has not been long, yet this great assembly of Bodhisattvas, for immeasurable thousands of myriads of kotis of kalpas, for the sake of the Buddha's Way, have diligently and zealously practiced, skillfully entered, emerged from and dwelt in immeasurable hundreds of thousands of myriads of kotis of samadhis, attained great spiritual powers, long practiced pure conduct, been skilled in learning all good dharmas in order, been adept at questions and answers, treasures among people, very rare in all the world. Only today the World-Honored One has said: 'When I attained the Buddha's Way, I first caused them to aspire, taught and guided them, and led them toward unsurpassed, right and equal enlightenment.' The World-Honored One has not long attained Buddhahood, yet is able to do such a great meritorious deed. Although we believe what the Buddha preaches according to what is fitting, and the words the Buddha has uttered have never been false, and all that the Buddha knows he fully understands, yet if newly aspiring Bodhisattvas, after the Buddha's extinction, hear these words, they may not believe and receive them, and thereby give rise to the karmic cause of the sin of destroying the Dharma. Yes, World-Honored One! We pray that you explain this for us, to remove our doubts, so that the good men of future ages, having heard this matter, also will not give rise to doubt."

爾時彌勒菩薩欲重宣此義，而說偈言：

Then Maitreya Bodhisattva, wishing to restate this meaning, spoke in verse:

「佛昔從釋種，出家近伽耶，

"The Buddha formerly came from the Sakya clan and left home near Gaya,

坐於菩提樹，爾來尚未久。

and sat beneath the bodhi tree; since then not much time has passed.

此諸佛子等，其數不可量，

These children of the Buddha, whose number cannot be measured,

久已行佛道，住於神通力，

have long practiced the Buddha's Way and dwell in spiritual power,

善學菩薩道，不染世間法，

well studied in the Bodhisattva path, not stained by worldly dharmas,

如蓮華在水，從地而踴出。

like lotus flowers in water, they emerged from the earth.

皆起恭敬心，住於世尊前。

All rising with reverent hearts, they stand before the World-Honored One.

是事難思議，云何而可信？

This matter is hard to conceive; how can it be believed?

佛得道甚近，所成就甚多，

The Buddha attained the Way very recently, yet has accomplished so much;

願為除眾疑，如實分別說。

we pray you will remove the doubts of all and explain it as it truly is.

譬如少壯人，年始二十五，

It is like a young, strong man, only twenty-five years old,

示人百歲子，髮白而面皺，

who shows people men of a hundred years, with white hair and wrinkled faces, saying:

是等我所生；子亦說是父。

'These were born of me'; and the sons also say he is their father.

父少而子老，舉世所不信。

The father is young and the sons old; the whole world would not believe it.

世尊亦如是，得道來甚近。

The World-Honored One is also so, having attained the Way very recently.

是諸菩薩等，志固無怯弱，

These Bodhisattvas, firm in will and without timidity,

從無量劫來，而行菩薩道，

have, through immeasurable kalpas, practiced the Bodhisattva path,

巧於難問答，其心無所畏，

skilled in difficult questions and answers, their minds without fear,

忍辱心決定，端正有威德，

with firm resolve in patience, dignified and with awesome virtue,

十方佛所讚。善能分別說，

praised by the Buddhas of the ten directions. They are able to expound well,

不樂在人眾，常好在禪定，

do not delight in being among people, and always love meditation,

為求佛道故，於下空中住。

and for the sake of seeking the Buddha's Way, they dwell in the space below.

我等從佛聞，於此事無疑，

We, having heard from the Buddha, have no doubt about this matter;

願佛為未來，演說令開解。

we pray the Buddha will, for those in the future, expound so that they understand.

若有於此經，生疑不信者，

If there are those who, regarding this sutra, give rise to doubt and disbelief,

即當墮惡道。願今為解說，

they will fall into the evil paths. We pray you will now explain,

是無量菩薩，云何於少時，

how these immeasurable Bodhisattvas, in so short a time,

教化令發心，而住不退地？」

were taught and transformed, caused to aspire, and made to abide in the stage of non-retrogression?"

爾時，佛告諸菩薩及一切大眾：「諸善男子！汝等當信解如來誠諦之語。」復告大眾：「汝等當信解如來誠諦之語。」又復告諸大眾：「汝等當信解如來誠諦之語。」

At that time the Buddha told the Bodhisattvas and all the great assembly: "Good men! You should believe and understand the sincere and true words of the Tathagata." He again told the assembly: "You should believe and understand the sincere and true words of the Tathagata." And he again told the great assembly: "You should believe and understand the sincere and true words of the Tathagata."

是時菩薩大眾，彌勒為首，合掌白佛言：「世尊！唯願說之，我等當信受佛語。」如是三白已，復言：「唯願說之，我等當信受佛語。」

Then the assembly of Bodhisattvas, with Maitreya at their head, joined their palms and said to the Buddha: "World-Honored One! We only pray that you will speak; we shall believe and receive the Buddha's words." Having requested thus three times, they said again: "We only pray that you will speak; we shall believe and receive the Buddha's words."

爾時世尊知諸菩薩三請不止，而告之言：「汝等諦聽，如來秘密神通之力。一切世間天、人及阿修羅，皆謂：『今釋迦牟尼佛，出釋氏宮，去伽耶城不遠，坐於道場，得阿耨多羅三藐三菩提。』然，善男子！我實成佛已來無量無邊百千萬億那由他劫。譬如五百千萬億那由他阿僧祇三千大千世界，假使有人末為微塵，過於東方五百千萬億那由他阿僧祇國乃下一塵，如是東行，盡是微塵。諸善男子！於意云何？是諸世界，可得思惟校計知其數不？」

Then the World-Honored One, knowing that the Bodhisattvas had asked three times without stopping, told them: "Listen carefully to the Tathagata's secret and spiritual powers. All the devas, humans and asuras of all the world say: 'Now Sakyamuni Buddha left the Sakya palace, and not far from the city of Gaya he sat at the place of the Way and attained unsurpassed, right and equal enlightenment.' Yet, good men, in truth I became a Buddha immeasurable, boundless hundreds of thousands of myriads of kotis of nayutas of kalpas ago. It is as if there were five hundred myriads of kotis of nayutas of asamkhyas of three-thousand-great-thousand worlds, and a person were to grind them into dust, and passing east through five hundred myriads of kotis of nayutas of asamkhyas of lands, set down just one speck of dust, and in this way going east used up all the dust. Good men! What do you think? Can these worlds be thought of, compared and counted to know their number?"

彌勒菩薩等俱白佛言：「世尊！是諸世界，無量無邊，非算數所知，亦非心力所及；一切聲聞、辟支佛，以無漏智，不能思惟知其限數；我等住阿惟越致地，於是事中亦所不達。世尊！如是諸世界，無量無邊。」

Maitreya Bodhisattva and the others said to the Buddha together: "World-Honored One! These worlds are immeasurable and boundless, not known by counting nor reached by the power of the mind; all Sravakas and Pratyekabuddhas, with their wisdom without outflows, cannot think of and know their limit; we who dwell in the stage of non-retrogression also cannot comprehend this matter. World-Honored One! Such worlds are immeasurable and boundless."

爾時佛告大菩薩眾：「諸善男子！今當分明宣語汝等。是諸世界，若著微塵及不著者盡以為塵，一塵一劫，我成佛已來，復過於此百千萬億那由他阿僧祇劫。自從是來，我常在此娑婆世界說法教化，亦於餘處百千萬億那由他阿僧祇國導利眾生。

Then the Buddha told the great assembly of Bodhisattvas: "Good men! Now I shall tell you clearly. If all these worlds, those where a speck of dust was set down and those where it was not, were turned into dust, and each speck were one kalpa, the time since I became a Buddha exceeds this by hundreds of thousands of myriads of kotis of nayutas of asamkhyas of kalpas. Since then I have constantly been in this Saha world preaching the Dharma and teaching and transforming, and in other places, in hundreds of thousands of myriads of kotis of nayutas of asamkhyas of lands, I have guided and benefited beings.

「諸善男子！於是中間，我說燃燈佛等，又復言其入於涅槃，如是皆以方便分別。

(The Buddha continued:) "Good men! In the meantime, when I spoke of the Buddha Dipamkara and others, and also said that they entered nirvana, all these were discriminations made by expedient means.

「諸善男子！若有眾生來至我所，我以佛眼，觀其信等諸根利鈍，隨所應度，處處自說，名字不同、年紀大小，亦復現言當入涅槃，又以種種方便說微妙法，能令眾生發歡喜心。

(The Buddha continued:) "Good men! If beings come to where I am, I observe with the Buddha eye the sharpness or dullness of their faculties, faith and the rest, and according to what they should be liberated by, I speak of myself in each place, with different names and different ages, and also appear to say that I will enter nirvana, and further use various expedient means to preach the subtle Dharma, so that beings may give rise to a glad heart.

「諸善男子！如來見諸眾生樂於小法、德薄垢重者，為是人說：『我少出家，得阿耨多羅三藐三菩提。』然我實成佛已來久遠若斯，但以方便，教化眾生，令入佛道，作如是說。

(The Buddha continued:) "Good men! When the Tathagata sees beings who delight in lesser teachings, whose virtue is thin and defilements heavy, he says for those people: 'I left home when I was young and attained unsurpassed, right and equal enlightenment.' Yet in truth I became a Buddha as long ago as this; only by expedient means, to teach beings and lead them into the Buddha's Way, do I speak thus.

「諸善男子！如來所演經典，皆為度脫眾生，或說己身、或說他身，或示己身、或示他身，或示己事、或示他事，諸所言說，皆實不虛。所以者何？如來如實知見三界之相，無有生死、若退若出，亦無在世及滅度者，非實非虛，非如非異，不如三界見於三界，如斯之事，如來明見，無有錯謬。以諸眾生有種種性、種種欲、種種行、種種憶想分別故，欲令生諸善根，以若干因緣、譬喻、言辭種種說法，所作佛事，未曾暫廢。如是，我成佛已來，甚大久遠，壽命無量阿僧祇劫，常住不滅。

(The Buddha continued:) "Good men! The sutras the Tathagata expounds are all for the liberation of beings; whether he speaks of his own body or of another's, shows his own body or another's, shows his own deeds or another's, all that is said is true and not false. Why? The Tathagata knows and sees the aspects of the three realms as they truly are: there is no birth or death, no retreating or emerging, and none who exist in the world or who pass into extinction; neither real nor unreal, neither thus nor otherwise; he does not see the three realms as the beings of the three realms see them. Such matters the Tathagata clearly sees, without error. Because beings have various natures, various desires, various practices, and various recollections and discriminations, wishing to make them produce good roots, he preaches the Dharma in various ways with many causes, parables and words, and the Buddha-work he does has never been interrupted even for a moment. Thus it is that since I became a Buddha, very long ago, my lifespan is immeasurable asamkhyas of kalpas, always abiding and never perishing.

「諸善男子！我本行菩薩道所成壽命，今猶未盡，復倍上數。然今非實滅度，而便唱言：『當取滅度。』如來以是方便，教化眾生。所以者何？若佛久住於世，薄德之人，不種善根，貧窮下賤，貪著五欲，入於憶想妄見網中。若見如來常在不滅，便起憍恣而懷厭怠，不能生難遭之想、恭敬之心。是故如來以方便說：『比丘當知！諸佛出世，難可值遇。』所以者何？諸薄德人，過無量百千萬億劫，或有見佛，或不見者，以此事故，我作是言：『諸比丘！如來難可得見。』斯眾生等聞如是語，必當生於難遭之想，心懷戀慕，渴仰於佛，便種善根。是故如來雖不實滅，而言滅度。

(The Buddha continued:) "Good men! The lifespan I accomplished in my original Bodhisattva practice is still not exhausted, and is twice the above number. Yet now I am not in truth passing into extinction, but declare: 'I shall take extinction.' The Tathagata uses this expedient to teach beings. Why? If the Buddha dwelt long in the world, people of thin virtue, who did not plant good roots, being poor, lowly, greedy for the five desires, would enter the net of recollection and false views. If they saw the Tathagata always present and not perishing, they would become arrogant and unrestrained and harbor weariness and slackness, and could not give rise to the thought that he is hard to meet or a mind of reverence. So the Tathagata says by expedient means: 'Bhiksus, know that Buddhas appearing in the world are hard to encounter.' Why? Among people of thin virtue, over immeasurable hundreds of thousands of myriads of kotis of kalpas, some may see a Buddha and some may not; for this reason I say: 'Bhiksus, the Tathagata is hard to see.' These beings, hearing such words, will surely give rise to the thought that he is hard to meet, hold yearning in their hearts, thirst and look up to the Buddha, and then plant good roots. So although the Tathagata does not truly pass into extinction, he says he has passed into extinction."

「又，善男子！諸佛如來，法皆如是，為度眾生，皆實不虛。譬如良醫，智慧聰達，明練方藥，善治眾病。其人多諸子息——若十、二十乃至百數，以有事緣，遠至餘國。諸子於後，飲他毒藥，藥發悶亂，宛轉於地。是時其父還來歸家，諸子飲毒，或失本心、或不失者，遙見其父，皆大歡喜，拜跪問訊：『善安隱歸。我等愚痴，誤服毒藥，願見救療，更賜壽命。』父見子等苦惱如是，依諸經方，求好藥草，色香美味皆悉具足，擣篩和合與子令服，而作是言：『此大良藥，色香美味皆悉具足，汝等可服，速除苦惱，無復眾患。』其諸子中不失心者，見此良藥、色香俱好，即便服之，病盡除愈。餘失心者，見其父來，雖亦歡喜問訊，求索治病，然與其藥而不肯服。所以者何？毒氣深入，失本心故，於此好色香藥而謂不美。父作是念：『此子可愍，為毒所中，心皆顛倒。雖見我喜，求索救療；如是好藥而不肯服。我今當設方便，令服此藥。』即作是言：『汝等當知！我今衰老，死時已至，是好良藥，今留在此，汝可取服，勿憂不差。』作是教已，復至他國，遣使還告：『汝父已死。』是時諸子聞父背喪，心大憂惱而作是念：『若父在者，慈愍我等，能見救護，今者捨我遠喪他國。』自惟孤露，無復恃怙，常懷悲感，心遂醒悟，乃知此藥色味香美，即取服之，毒病皆愈。其父聞子悉已得差，尋便來歸，鹹使見之。

(The Buddha continued:) "Again, good sons! The Dharma of all Buddhas and Tathagatas is like this: it is to save beings, and it is all real and not false. It is like a good physician, wise and clear-minded, skilled in medicines and prescriptions, and good at curing all illnesses. This man has many children, ten, twenty, even a hundred, and because of some business he goes far to another land. Afterwards the children drink poison given by others; when the poison takes effect they are confused and distressed and roll on the ground. At that time the father returns home, and the children who drank the poison, some having lost their right mind and some not, see their father from afar and are all greatly delighted, kneel and bow and ask after him: 'Welcome home safe and sound. We were foolish and mistakenly took poison; we pray that you save and cure us, and grant us life again.' The father, seeing his children suffering like this, according to the prescriptions in the classics seeks good medicinal herbs, with color, fragrance and taste all complete, pounds, sifts and mixes them, gives them to the children to take, and says: 'This great good medicine has color, fragrance and taste all complete. You may take it and quickly be rid of your suffering and have no more illness.' Among the children, those who had not lost their minds, seeing this good medicine of fine color and fragrance, took it at once and were completely cured. The others who had lost their minds, seeing their father come, were also delighted and asked after him and begged him to cure them, but when given the medicine they would not take it. Why? Because the poison had gone deep and they had lost their right mind, so they thought this medicine of fine color and fragrance not good. The father thought: 'These children are pitiable; they have been struck by poison and their minds are all upside down. Though they are glad to see me and beg to be cured, they will not take such good medicine. I should now devise a skillful means to make them take this medicine.' He then said: 'You should know! I am now old and feeble, and the time of my death has come. This good medicine I leave here now, and you may take it and do not worry that you will not be cured.' Having given this instruction, he went again to another land and sent a messenger back to say: 'Your father has died.' Then the children, hearing that their father had died, were greatly grieved and thought: 'If our father were alive, he would have pity on us and could save and protect us; now he has abandoned us and died in a distant land.' Thinking themselves orphaned with no one to rely on, they were constantly sorrowful, and their minds awoke, and they knew that this medicine was fine in color, taste and fragrance, and took it at once, and the poison sickness was entirely cured. The father, hearing that the children had all been cured, soon returned and let them all see him.

「諸善男子！於意云何？頗有人能說此良醫虛妄罪不？」

(The Buddha continued:) "Good sons! What do you think? Could anyone say that this good physician is guilty of falsehood?"

「不也，世尊！」

"No, World-Honored One!"

佛言：「我亦如是，成佛已來、無量無邊百千萬億那由他阿僧祇劫，為眾生故，以方便力、言當滅度，亦無有能如法說我虛妄過者。」

The Buddha said: "I am also like this. Since I became Buddha, through countless, boundless hundreds of thousands of myriads of billions of nayutas of asamkhyeya kalpas, for the sake of beings, by the power of skillful means, I have said that I would enter extinction, and no one can rightly say that I am guilty of falsehood."

爾時世尊欲重宣此義，而說偈言：

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「自我得佛來，所經諸劫數，

"Since I became a Buddha, the number of kalpas I have passed through,

無量百千萬，億載阿僧祇，

Are countless hundreds of thousands, myriads of billions of years, asamkhyeya,

常說法教化，無數億眾生，

I have always taught the Dharma and transformed countless billions of beings,

令入於佛道。爾來無量劫，

Leading them to enter the Buddha path. Throughout countless kalpas since,

為度眾生故，方便現涅槃，

For the sake of saving beings, as a skillful means I show nirvana,

而實不滅度，常住此說法。

Yet in truth I do not pass away, and always dwell here teaching the Dharma.

我常住於此，以諸神通力，

I always dwell here, and by my spiritual powers,

令顛倒眾生，雖近而不見。

I make upside-down beings, though near me, not see me.

眾見我滅度，廣供養舍利，

They see me pass away and widely make offerings to my relics,

鹹皆懷戀慕，而生渴仰心。

All of them hold longing and yearning, and give rise to a thirsting heart.

眾生既信伏，質直意柔軟，

When beings have come to believe and submit, honest and gentle of mind,

一心欲見佛，不自惜身命。

Wholeheartedly wishing to see the Buddha, not sparing their own bodies and lives,

時我及眾僧，俱出靈鷲山，

Then I and the assembly of monks together appear on Vulture Peak,

我時語眾生：『常在此不滅，

At that time I tell beings: 'I am always here and never perish,

以方便力故，現有滅不滅。』

By the power of skillful means, I show passing and not passing.'

餘國有眾生，恭敬信樂者，

In other lands, if there are beings who are respectful, faithful and joyful,

我復於彼中，為說無上法。

I again among them teach the unsurpassed Dharma.

汝等不聞此，但謂我滅度。

You have not heard this, and only think I have passed away.

我見諸眾生，沒在於苦惱，

I see beings sunk in suffering and distress,

故不為現身，令其生渴仰，

So I do not show my body to them, to make them give rise to thirst and yearning,

因其心戀慕，乃出為說法。

And because their hearts are longing, I then come forth to teach the Dharma.

神通力如是，於阿僧祇劫，

Such is the power of my spiritual abilities, for asamkhyeya kalpas,

常在靈鷲山，及餘諸住處。

I am always on Vulture Peak and in other dwelling places.

眾生見劫盡，大火所燒時，

When beings see the kalpa ending and burning in a great fire,

我此土安隱，天人常充滿。

This land of mine is peaceful, and always filled with devas and humans.

園林諸堂閣，種種寶莊嚴，

Gardens, groves and halls and pavilions, adorned with all kinds of jewels,

寶樹多花菓，眾生所遊樂。

Jeweled trees with many flowers and fruits, where beings wander and take delight.

諸天擊天鼓，常作眾伎樂，

The devas beat heavenly drums and always make all kinds of music,

雨曼陀羅花，散佛及大眾。

Raining mandarava flowers, scattering them on the Buddha and the great assembly.

我淨土不毀，而眾見燒盡，

My pure land is not destroyed, yet the multitude see it burned up,

憂怖諸苦惱，如是悉充滿。

With anxiety, fear and all sufferings, thus all filled.

是諸罪眾生，以惡業因緣，

These sinful beings, through the causes and conditions of evil karma,

過阿僧祇劫，不聞三寶名。

Pass asamkhyeya kalpas without hearing the name of the Three Jewels.

諸有修功德，柔和質直者，

Those who cultivate merit, who are gentle and honest,

則皆見我身，在此而說法。

All see my body here, teaching the Dharma.

或時為此眾，說佛壽無量，

Sometimes for this assembly I tell that the Buddha's life is immeasurable,

久乃見佛者，為說佛難值。

And to those who see the Buddha only after a long time I tell that the Buddha is hard to meet.

我智力如是，慧光照無量，

Such is the power of my wisdom, my wisdom light shines without measure,

壽命無數劫，久修業所得。

My life is countless kalpas, attained by long cultivation.

汝等有智者，勿於此生疑，

You who are wise, do not give rise to doubt about this,

當斷令永盡，佛語實不虛。

Cut it off so that it is forever exhausted, for the Buddha's words are true and not false.

如醫善方便，為治狂子故，

As the physician, with skillful means, for the sake of curing his mad sons,

實在而言死，無能說虛妄。

Though alive said he was dead, and no one can say he lied.

我亦為世父，救諸苦患者，

I too am the father of the world, saving all from suffering,

為凡夫顛倒，實在而言滅。

For the sake of ordinary people who are upside down, though I am truly here I say I pass away.

以常見我故，而生憍恣心，

Because they would constantly see me, they would give rise to arrogance,

放逸著五欲，墮於惡道中。

Become negligent and attached to the five desires, and fall into evil paths.

我常知眾生，行道不行道，

I always know beings, who practice the path and who do not,

隨所應可度，為說種種法。

And according to what they are fit to be saved by, I teach all kinds of Dharma.

每自作是意，以何令眾生，

I always have this thought in myself: by what means may I enable beings

得入無上慧，速成就佛身。」

To enter the unsurpassed wisdom, and quickly attain a Buddha's body?"

爾時大會，聞佛說壽命劫數長遠如是，無量無邊阿僧祇眾生得大饒益。於時世尊告彌勒菩薩摩訶薩：「阿逸多！我說是如來壽命長遠時，六百八十萬億那由他恆河沙眾生，得無生法忍；復有千倍菩薩摩訶薩，得聞持陀羅尼門；復有一世界微塵數菩薩摩訶薩，得樂說無礙辯才；復有一世界微塵數菩薩摩訶薩，得百千萬億無量旋陀羅尼；復有三千大千世界微塵數菩薩摩訶薩，能轉不退法輪；復有二千中國土微塵數菩薩摩訶薩，能轉清淨法輪；復有小千國土微塵數菩薩摩訶薩，八生當得阿耨多羅三藐三菩提；復有四四天下微塵數菩薩摩訶薩，四生當得阿耨多羅三藐三菩提；復有三四天下微塵數菩薩摩訶薩，三生當得阿耨多羅三藐三菩提；復有二四天下微塵數菩薩摩訶薩，二生當得阿耨多羅三藐三菩提；復有一四天下微塵數菩薩摩訶薩，一生當得阿耨多羅三藐三菩提；復有八世界微塵數眾生，皆發阿耨多羅三藐三菩提心。」

At that time, the great assembly, hearing the Buddha speak of the length of his life-span in kalpas as being so long and distant, countless, boundless asamkhyeyas of beings obtained great benefit. Then the World-Honored One said to Maitreya Bodhisattva Mahasattva: "Ajita! When I spoke of this long and distant life of the Tathagata, six hundred and eighty myriads of billions of nayutas of Ganges' sands of beings attained the forbearance of non-arising; again, a thousand times as many Bodhisattva Mahasattvas attained the dharani gate of hearing and holding; again, Bodhisattva Mahasattvas as numerous as dust motes of one world attained the unobstructed eloquence of delight in speaking; again, Bodhisattva Mahasattvas as numerous as dust motes of one world attained hundreds of thousands of myriads of billions of countless revolving dharanis; again, Bodhisattva Mahasattvas as numerous as dust motes of a three-thousand great-thousand world were able to turn the non-retreating Dharma wheel; again, Bodhisattva Mahasattvas as numerous as dust motes of two medium-sized lands were able to turn the pure Dharma wheel; again, Bodhisattva Mahasattvas as numerous as dust motes of a small thousand-world would attain unsurpassed, perfect awakening after eight more births; again, Bodhisattva Mahasattvas as numerous as dust motes of four four-continent worlds would attain unsurpassed, perfect awakening after four more births; again, Bodhisattva Mahasattvas as numerous as dust motes of three four-continent worlds would attain unsurpassed, perfect awakening after three more births; again, Bodhisattva Mahasattvas as numerous as dust motes of two four-continent worlds would attain unsurpassed, perfect awakening after two more births; again, Bodhisattva Mahasattvas as numerous as dust motes of one four-continent world would attain unsurpassed, perfect awakening after one more birth; again, beings as numerous as dust motes of eight worlds all gave rise to the mind of unsurpassed, perfect awakening."

佛說是諸菩薩摩訶薩得大法利時，於虛空中，雨曼陀羅華、摩訶曼陀羅華，以散無量百千萬億眾寶樹下、師子座上諸佛，並散七寶塔中師子座上釋迦牟尼佛及久滅度多寶如來，亦散一切諸大菩薩及四部眾。又雨細末栴檀、瀋水香等。於虛空中，天鼓自鳴，妙聲深遠。又雨千種天衣，垂諸瓔珞、真珠瓔珞、摩尼珠瓔珞、如意珠瓔珞，遍於九方。眾寶香爐燒無價香，自然周至，供養大會。一一佛上，有諸菩薩，執持幡蓋，次第而上，至於梵天。是諸菩薩，以妙音聲，歌無量頌，讚歎諸佛。

When the Buddha spoke of these Bodhisattva Mahasattvas attaining great Dharma benefit, in empty space mandarava flowers and great mandarava flowers rained down, scattering on the countless hundreds of thousands of myriads of billions of Buddhas seated on lion thrones beneath jeweled trees, and also on Shakyamuni Buddha seated on the lion throne in the seven-jeweled stupa and the Tathagata Prabhutaratna who had long ago passed away, and also on all the great Bodhisattvas and the four assemblies. Fine powdered sandalwood and aloeswood incense also rained down. In empty space, heavenly drums sounded of themselves, with wondrous sounds deep and far-reaching. Again a thousand kinds of heavenly robes rained down, with hanging necklaces, pearl necklaces, mani-jewel necklaces and wish-granting jewel necklaces, throughout the nine directions. Many jeweled incense burners burned priceless incense, which naturally spread everywhere as an offering to the great assembly. Above each Buddha were Bodhisattvas holding banners and canopies, rising in order up to Brahma Heaven. These Bodhisattvas, with wondrous voices, sang countless verses praising the Buddhas.

爾時彌勒菩薩從座而起，偏袒右肩，合掌向佛，而說偈言：

Then Maitreya Bodhisattva rose from his seat, bared his right shoulder, pressed his palms together toward the Buddha, and spoke in verse:

「佛說希有法，昔所未曾聞，

"The Buddha has spoken a rare Dharma, never heard in the past,

世尊有大力，壽命不可量。

The World-Honored One has great power, and his life-span cannot be measured.

無數諸佛子，聞世尊分別，

Countless sons of the Buddha, hearing the World-Honored One's explanation,

說得法利者，歡喜充遍身。

Those who have gained the Dharma's benefit are filled with joy throughout their bodies.

或住不退地，或得陀羅尼，

Some abide in the stage of non-retreat, some attain dharanis,

或無礙樂說，萬億旋總持。

Some unobstructed delight in speaking, myriads of billions of revolving total-retention.

或有大千界，微塵數菩薩，

Some are Bodhisattvas as numerous as dust motes of a great-thousand world,

各各皆能轉，不退之法輪。

Each of whom is able to turn the Dharma wheel of non-retreat.

復有中千界，微塵數菩薩，

Again, there are Bodhisattvas as numerous as dust motes of a medium-thousand world,

各各皆能轉，清淨之法輪。

Each of whom is able to turn the Dharma wheel of purity.

復有小千界，微塵數菩薩，

Again, there are Bodhisattvas as numerous as dust motes of a small-thousand world,

餘各八生在，當得成佛道。

Who each have eight births remaining, and will attain the Buddha path.

復有四三二，如此四天下，

Again, those with four, three or two births, as in the four continents,

微塵諸菩薩，隨數生成佛。

Bodhisattvas as numerous as dust motes, according to their number of births will become Buddhas.

或一四天下，微塵數菩薩，

Or Bodhisattvas as numerous as dust motes of one four-continent world,

餘有一生在，當成一切智。

Who have one birth remaining, will attain all-knowing wisdom.

如是等眾生，聞佛壽長遠，

Such beings, hearing the Buddha's life-span is long and distant,

得無量無漏，清淨之果報。

Gain countless, flawless, pure fruits of reward.

復有八世界，微塵數眾生，

Again, beings as numerous as dust motes of eight worlds,

聞佛說壽命，皆發無上心。

Hearing the Buddha speak of his life-span, all give rise to the unsurpassed mind.

世尊說無量，不可思議法，

The World-Honored One has spoken countless inconceivable teachings,

多有所饒益，如虛空無邊。

Bringing much benefit, boundless like empty space.

雨天曼陀羅、摩訶曼陀羅，

Heavenly mandarava and great mandarava flowers rain down,

釋梵如恆沙，無數佛土來。

Indras and Brahmas as many as the Ganges' sands come from countless Buddha lands.

雨栴檀瀋水，繽紛而亂墜，

Sandalwood and aloeswood rain down, falling in profusion,

如鳥飛空下，供散於諸佛。

Like birds flying down from the sky, scattered as offerings to the Buddhas.

天鼓虛空中，自然出妙聲，

Heavenly drums in empty space spontaneously give forth wondrous sounds,

天衣千萬種，旋轉而來下。

Heavenly robes in thousands of myriads of kinds come down whirling.

眾寶妙香爐，燒無價之香，

Jeweled and wondrous incense burners burn priceless incense,

自然悉周遍、供養諸世尊。

Which spontaneously spreads everywhere to make offerings to the World-Honored Ones.

其大菩薩眾，執七寶幡蓋，

The multitude of great Bodhisattvas hold seven-jeweled banners and canopies,

高妙萬億種，次第至梵天。

Lofty and exquisite in myriads of billions of kinds, rising in order to Brahma Heaven.

一一諸佛前，寶幢懸勝幡，

Before each Buddha, jeweled banners hang with victory pennants,

亦以千萬偈、歌詠諸如來。

And with thousands of myriads of verses they sing the praises of the Tathagatas.

如是種種事，昔所未曾有，

All these various things are such as never occurred in the past,

聞佛壽無量，一切皆歡喜。

Hearing that the Buddha's life-span is immeasurable, all are delighted.

佛名聞十方，廣饒益眾生，

The Buddha's name is heard in the ten directions, widely benefiting beings,

一切具善根，以助無上心。」

All of whom have good roots, to aid the unsurpassed mind."

爾時佛告彌勒菩薩摩訶薩：「阿逸多！其有眾生，聞佛壽命長遠如是，乃至能生一念信解，所得功德，無有限量。若有善男子、善女人，為阿耨多羅三藐三菩提故，於八十萬億那由他劫，行五波羅蜜——檀波羅蜜、屍羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜——除般若波羅蜜，以是功德比前功德，百分、千分、百千萬億分、不及其一，乃至算數譬喻所不能知。若善男子、善女人，有如是功德，於阿耨多羅三藐三菩提退者，無有是處。」

Then the Buddha said to Maitreya Bodhisattva Mahasattva: "Ajita! If there are beings who, on hearing that the Buddha's life-span is as long and distant as this, can give rise even to a single thought of faith and understanding, the merit they gain has no limit. If there are good men or good women who, for the sake of unsurpassed, perfect awakening, for eighty myriads of billions of nayutas of kalpas practice the five paramitas, namely dana paramita (giving), shila paramita (keeping precepts), kshanti paramita (patience), virya paramita (diligence), and dhyana paramita, apart from prajna paramita (wisdom), and compare this merit with the former merit, it is a hundredth, a thousandth, a hundred-thousand-myriad-billionth part, not equal to even one of it, so that it cannot be known by calculation or simile. If good men or good women have such merit and yet retreat from unsurpassed, perfect awakening, this is impossible."

爾時世尊欲重宣此義，而說偈言：

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「若人求佛慧，於八十萬億，

"If a person seeks the Buddha's wisdom, for eighty myriads of billions

那由他劫數，行五波羅蜜。

Of nayutas of kalpas, practicing the five paramitas.

於是諸劫中，佈施供養佛，

Throughout these kalpas, giving and making offerings to the Buddha,

及緣覺弟子，並諸菩薩眾。

And to the pratyekabuddhas, disciples and the multitude of Bodhisattvas.

珍異之飲食、上服與臥具，

Rare and precious food and drink, fine clothing and bedding,

栴檀立精舍，以園林莊嚴。

Building monasteries of sandalwood, adorned with gardens and groves.

如是等佈施，種種皆微妙，

Giving of this kind, all kinds of it wondrous,

盡此諸劫數，以迴向佛道。

Through all these kalpas, he dedicates it to the Buddha path.

若復持禁戒，清淨無缺漏，

If he again keeps the prohibitive precepts, pure and without flaw,

求於無上道，諸佛之所歎。

Seeking the unsurpassed Way, praised by all Buddhas.

若復行忍辱，住於調柔地，

If he again practices patience, abiding in a place of gentleness,

設眾惡來加，其心不傾動。

Even if many evils are inflicted on him, his heart does not waver.

諸有得法者，懷於增上慢，

Those who have attained the Dharma and hold overweening pride,

為此所輕惱，如是亦能忍。

Who despise and trouble him, he can bear even this.

若復懃精進，志念常堅固，

If he again is diligent, with his aim and thought always firm,

於無量億劫，一心不懈息。

For countless billions of kalpas, single-minded and not slacking.

又於無數劫，住於空閑處，

And for countless kalpas, dwelling in quiet, secluded places,

若坐若經行，除睡常攝心。

Sitting or walking, except for sleep, always gathering the mind.

以是因緣故，能生諸禪定，

By these causes and conditions, he can give rise to all meditative concentrations,

八十億萬劫、安住心不亂。

For eighty myriads of billions of kalpas, abiding with a mind undisturbed.

持此一心福，願求無上道，

Holding the merit of this single mind, vowing to seek the unsurpassed Way,

我得一切智，盡諸禪定際。

Saying, 'May I attain all-knowing wisdom and reach the limit of all meditations.'

是人於百千，萬億劫數中，

This person, throughout hundreds of thousands,

行此諸功德，如上之所說。

Of myriads of billions of kalpas, practices all these merits, as described above.

有善男女等，聞我說壽命，

If there are good men and women who hear me tell of my life-span,

乃至一念信，其福過於彼。

And have even a single thought of faith, their blessing surpasses that.

若人悉無有，一切諸疑悔，

If a person is entirely free of all doubts and regrets,

深心須臾信，其福為如此。

And has deep faith even for a moment, his blessing is like this.

其有諸菩薩，無量劫行道，

Those Bodhisattvas who have practiced the Way for countless kalpas,

聞我說壽命，是則能信受。

On hearing me tell of my life-span, are able to believe and accept it.

如是諸人等，頂受此經典，

Such persons, receiving this scripture on their heads,

願我於未來，長壽度眾生。

Vow: 'May I in the future, with long life, save beings,

如今日世尊、諸釋中之王，

Just as today's World-Honored One, king among the Shakyas,

道場師子吼，說法無所畏。

Roars the lion's roar at the place of the Way, teaching the Dharma without fear.

我等未來世，一切所尊敬，

May we in future ages, respected by all,

坐於道場時，說壽亦如是。

When seated at the place of the Way, tell of the life-span in this way too.'

若有深心者，清淨而質直，

If there are those with a deep mind, pure and honest,

多聞能總持，隨義解佛語，

Learned and able to retain, who understand the Buddha's words according to their meaning,

如是諸人等，於此無有疑。

Such persons have no doubt about this.

「又，阿逸多！若有聞佛壽命長遠，解其言趣，是人所得功德無有限量，能起如來無上之慧。何況廣聞是經、若教人聞，若自持、若教人持，若自書、若教人書，若以華、香、瓔珞、幢幡、繒蓋、香油、酥燈，供養經卷，是人功德無量無邊，能生一切種智。

(The Buddha continued:) "Again, Ajita! If there are those who hear that the Buddha's life-span is long and distant and understand the sense of its words, the merit this person gains has no limit, and he can give rise to the Tathagata's unsurpassed wisdom. How much more one who widely hears this sutra, or teaches others to hear it, or upholds it himself or teaches others to uphold it, or copies it himself or teaches others to copy it, or makes offerings to the sutra scrolls with flowers, incense, necklaces, banners, silk canopies, fragrant oil and butter lamps; this person's merit is countless and boundless, and he can give rise to the wisdom of all kinds.

「阿逸多！若善男子、善女人，聞我說壽命長遠，深心信解，則為見佛常在耆闍崛山，共大菩薩、諸聲聞眾圍繞說法。又見此娑婆世界，其地琉璃，坦然平正，閻浮檀金以界八道，寶樹行列，諸臺樓觀皆悉寶成，其菩薩眾鹹處其中。若有能如是觀者，當知是為深信解相。

(The Buddha continued:) "Ajita! If good men or good women, hearing me speak of the long and distant life-span, have deep faith and understanding, they will see the Buddha always on Gridhrakuta Mountain, surrounded by great Bodhisattvas and the assembly of shravakas, teaching the Dharma. They will also see this Saha world, whose ground is lapis lazuli, flat and level, with Jambunada gold marking out the eight roads, with jeweled trees in rows, and with terraces, towers and pavilions all made of jewels, and the assembly of Bodhisattvas all dwelling within. If there are those who can contemplate in this way, you should know that this is the sign of deep faith and understanding.

「又復如來滅後，若聞是經而不毀呰，起隨喜心，當知已為深信解相，何況讀誦、受持之者，斯人則為頂戴如來。

(The Buddha continued:) "Again, after the Tathagata's extinction, if one hears this sutra and does not slander it but gives rise to a mind of rejoicing, you should know that this is already a sign of deep faith and understanding, how much more for those who read, recite, receive and uphold it; such persons carry the Tathagata on their heads.

「阿逸多！是善男子、善女人，不須為我復起塔寺，及作僧坊、以四事供養眾僧。所以者何？是善男子、善女人，受持讀誦是經典者，為已起塔、造立僧坊、供養眾僧。則為以佛舍利起七寶塔，高廣漸小至於梵天，懸諸幡蓋及眾寶鈴，華、香、瓔珞，末香、塗香、燒香，眾鼓、伎樂，簫、笛、箜篌，種種舞戲，以妙音聲歌唄讚頌，則為於無量千萬億劫作是供養已。

(The Buddha continued:) "Ajita! These good men and good women need not build stupas or temples for me again, nor build monasteries or make offerings of the four necessities to the assembly of monks. Why? Those good men and good women who receive, uphold, read and recite this sutra have already built stupas, built monasteries, and made offerings to the assembly of monks. It is the same as building a seven-jeweled stupa with the Buddha's relics, high and wide, narrowing gradually up to Brahma Heaven, hung with banners and canopies and many jeweled bells, with flowers, incense, necklaces, powdered incense, paste incense and burning incense, drums of all kinds, music, flutes, pipes and harps, all kinds of dances and plays, singing hymns and praises with wondrous voices; it is the same as having made such offerings for countless thousands of myriads of billions of kalpas.

「阿逸多！若我滅後，聞是經典，有能受持，若自書、若教人書，則為起立僧坊，以赤栴檀作諸殿堂三十有二，高八多羅樹，高廣嚴好，百千比丘於其中止，園林、浴池、經行、禪窟，衣服、飲食、床褥、湯藥，一切樂具充滿其中。如是僧坊、堂閣，若干百千萬億，其數無量，以此現前供養於我及比丘僧。是故我說：『如來滅後，若有受持、讀誦、為他人說，若自書、若教人書，供養經卷，不須復起塔寺，及造僧坊、供養眾僧。』況復有人能持是經，兼行佈施、持戒、忍辱、精進、一心、智慧，其德最勝，無量無邊。譬如虛空，東西南北、四維上下無量無邊；是人功德，亦復如是無量無邊，疾至一切種智。若人讀誦受持是經，為他人說，若自書、若教人書，復能起塔，及造僧坊、供養讚歎聲聞眾僧，亦以百千萬億讚歎之法讚歎菩薩功德，又為他人，種種因緣隨義解說此法華經，復能清淨持戒，與柔和者而共同止，忍辱無瞋，志念堅固，常貴坐禪得諸深定，精進勇猛攝諸善法，利根智慧善答問難。

(The Buddha continued:) "Ajita! If after my extinction one hears this sutra and can receive and uphold it, or copies it himself or teaches others to copy it, it is the same as building monasteries, making thirty-two halls of red sandalwood, eight tala trees high, lofty, wide and splendid, in which hundreds of thousands of monks dwell, with gardens, bathing pools, walking paths, meditation caves, clothing, food and drink, bedding, medicine, and all instruments of comfort filling them. Such monasteries, halls and pavilions, in hundreds of thousands of myriads of billions, countless in number, are presented as offerings to me and to the assembly of monks. So I say: 'After the Tathagata's extinction, if there are those who receive, uphold, read, recite, teach it to others, copy it themselves or teach others to copy it, and make offerings to the sutra scrolls, they need not again build stupas or temples, nor construct monasteries or make offerings to the assembly of monks.' How much more one who can uphold this sutra and also practice giving, keeping precepts, patience, diligence, single-mindedness and wisdom; his virtue is the most supreme, countless and boundless. It is like empty space, east, west, south, north, the four intermediate directions, above and below, countless and boundless; this person's merit is likewise countless and boundless, and swiftly reaches the wisdom of all kinds. If a person reads, recites, receives and upholds this sutra, teaches it to others, copies it himself or teaches others to copy it, and can also build stupas and monasteries, make offerings to and praise the assembly of shravakas, and with hundreds of thousands of myriads of billions of methods of praise praise the merit of Bodhisattvas, and again for others, through all kinds of causes and conditions, explains this Lotus Sutra according to its meaning, and can also keep pure precepts, live together with the gentle, be patient and without anger, with a firm resolve, always value sitting in meditation and attain all deep concentrations, be diligent and courageous and gather all good dharmas, with sharp faculties and wisdom skilled in answering difficult questions.

「阿逸多！若我滅後，諸善男子、善女人，受持讀誦是經典者，復有如是諸善功德，當知是人已趣道場，近阿耨多羅三藐三菩提，坐道樹下。

(The Buddha continued:) "Ajita! If after my extinction good men and good women who receive, uphold, read and recite this sutra further have such good merits, you should know that this person has already approached the place of the Way, is near unsurpassed, perfect awakening, and sits under the Bodhi tree.

「阿逸多！是善男子、善女人，若坐、若立、若行處，此中便應起塔，一切天人皆應供養如佛之塔。」

(The Buddha continued:) "Ajita! Wherever these good men and good women sit, stand or walk, a stupa should be built there, and all devas and humans should make offerings to it as to a Buddha's stupa."

爾時世尊欲重宣此義，而說偈言：

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「若我滅度後，能奉持此經，

"If after my extinction, one is able to uphold this sutra,

斯人福無量，如上之所說，

This person's blessing is immeasurable, as described above,

是則為具足，一切諸供養。

And is the complete fulfillment of all offerings.

以舍利起塔，七寶而莊嚴，

Building a stupa with relics, adorned with the seven jewels,

表剎甚高廣，漸小至梵天，

With a spire very high and wide, narrowing gradually up to Brahma Heaven,

寶鈴千萬億，風動出妙音。

With jeweled bells in thousands of myriads of billions, giving wondrous sounds when stirred by wind.

又於無量劫，而供養此塔，

And for countless kalpas, making offerings to this stupa,

華香諸瓔珞，天衣眾伎樂，

With flowers, incense, necklaces, heavenly robes and many kinds of music,

燃香油酥燈，周匝常照明。

Burning incense, oil and butter lamps, constantly lighting all around.

惡世法末時，能持是經者，

In an evil age, at the end of the Dharma, one who can uphold this sutra,

則為已如上，具足諸供養。

Has already, as above, fully completed all offerings.

若能持此經，則如佛現在，

If one can uphold this sutra, it is as though the Buddha were present,

以牛頭栴檀，起僧坊供養。

Building monasteries of ox-head sandalwood as offerings.

堂有三十二，高八多羅樹，

With thirty-two halls, eight tala trees high,

上饌妙衣服，床臥皆具足，

With the finest food and wondrous clothing, and bedding all provided,

百千眾住處，園林諸浴池，

With hundreds of thousands of dwellings, gardens, groves and bathing pools,

經行及禪窟，種種皆嚴好。

Walking paths and meditation caves, all kinds beautifully adorned.

若有信解心，受持讀誦書，

If there is a mind of faith and understanding, who receives, upholds, reads, recites and copies,

若復教人書，及供養經卷，

Or teaches others to copy, and makes offerings to the sutra scrolls,

散華香末香，以須曼瞻蔔、

Scattering flowers, incense and powdered incense, with sumana and champaka,

阿提目多伽，薰油常燃之。

And atimuktaka, and scented oil constantly burning.

如是供養者，得無量功德，

One who makes such offerings gains countless merits,

如虛空無邊，其福亦如是。

As empty space is boundless, so is his blessing.

況復持此經，兼佈施持戒，

How much more one who upholds this sutra, and also practices giving and keeping precepts,

忍辱樂禪定，不瞋不惡口，

Patience, delights in meditation, is not angry and does not speak harshly,

恭敬於塔廟，謙下諸比丘，

Respects stupas and temples, is humble toward monks,

遠離自高心，常思惟智慧，

Keeps far from self-exaltation, and always contemplates wisdom,

有問難不瞋，隨順為解說，

Is not angry at questions and difficulties, and explains accordingly,

若能行是行，功德不可量。

If one can practice this practice, his merit cannot be measured.

若見此法師，成就如是德，

If you see such a Dharma teacher, who has accomplished such virtue,

應以天華散，天衣覆其身，

You should scatter heavenly flowers on him and cover his body with heavenly robes,

頭面接足禮，生心如佛想。

Bow with head and face to his feet, and give rise to the thought that he is like the Buddha.

又應作是念：『不久詣道樹，

And you should also think: 'Before long he will go to the Bodhi tree,

得無漏無為，廣利諸人天。』

Attain the flawless and unconditioned, and widely benefit devas and humans.'

其所住止處，經行若坐臥，

In the places where he dwells, whether walking, sitting or lying down,

乃至說一偈，是中應起塔，

Even where he speaks a single verse, a stupa should be built there,

莊嚴令妙好，種種以供養。

Adorned to be wondrous and fine, with offerings of every kind.

佛子住此地，則是佛受用，

When a son of the Buddha dwells in this place, it is then used by the Buddha,

常在於其中，經行及坐臥。」

Who is always there, walking, sitting and lying down."

後秦龜茲國三藏法師鳩摩羅什奉詔譯

Translated by imperial command by the Tripitaka Dharma Master Kumarajiva of Kucha (around present-day Kuqa in Xinjiang), of the Later Qin.

爾時，彌勒菩薩摩訶薩白佛言：「世尊！若有善男子、善女人，聞是法華經隨喜者，得幾所福？」

At that time, Maitreya Bodhisattva Mahasattva said to the Buddha: "World-Honored One! If there are good men or good women who hear this Lotus Sutra and rejoice, how much blessing do they gain?"

而說偈言：

And he spoke in verse:

「世尊滅度後，其有聞是經，

"After the World-Honored One passes away, those who hear this sutra,

若能隨喜者，為得幾所福？」

If they can rejoice in it, how much blessing will they gain?"

爾時，佛告彌勒菩薩摩訶薩：「阿逸多！如來滅後，若比丘、比丘尼、優婆塞、優婆夷，及餘智者若長若幼，聞是經隨喜已，從法會出，至於餘處，若在僧坊，若空閑地，若城邑、巷陌、聚落、田裡，如其所聞，為父母、宗親、善友、知識，隨力演說。是諸人等，聞已隨喜，復行轉教；餘人聞已，亦隨喜轉教。如是展轉，至第五十。

At that time, the Buddha said to Maitreya Bodhisattva Mahasattva: "Ajita! After the Tathagata's extinction, if bhikkhus, bhikkhunis, upasakas, upasikas, and other wise people, old or young, having heard this sutra and rejoiced, leave the Dharma assembly and go elsewhere, whether in a monastery, in a quiet place, in a city, lane, village or field, and, as they heard it, explain it to their parents, relatives, good friends and acquaintances as best they can. These people, having heard and rejoiced, then in turn teach others; the others, having heard, also rejoice and teach in turn. So it passes from one to another, up to the fiftieth.

「阿逸多！其第五十善男子、善女人，隨喜功德，我今說之，汝當善聽。若四百萬億阿僧祇世界，六趣四生眾生——卵生、胎生、濕生、化生，若有形、無形，有想、無想，非有想、非無想，無足、二足、四足、多足，如是等在眾生數者——有人求福，隨其所欲娛樂之具，皆給與之。一一眾生，與滿閻浮提金、銀、琉璃、車𤦲馬腦、珊瑚、虎珀，諸妙珍寶，及象、馬車乘，七寶所成宮殿樓閣等。是大施主，如是佈施滿八十年已，而作是念：『我已施眾生娛樂之具，隨意所欲，然此眾生，皆已衰老年過八十，髮白麵皺，將死不久，我當以佛法而訓導之。』即集此眾生，宣佈法化，示教利喜，一時皆得須陀洹道、斯陀含道、阿那含道、阿羅漢道，盡諸有漏，於深禪定皆得自在，具八解脫。於汝意云何，是大施主所得功德寧為多不？」

(The Buddha continued:) "Ajita! The merit of rejoicing of the good man or good woman who is the fiftieth, I will now tell, and you should listen well. Suppose in four hundred myriads of billions of asamkhyeya worlds, there are beings of the six destinies and four modes of birth, egg-born, womb-born, moisture-born and transformation-born, with form or without form, with thought or without thought, neither with thought nor without thought, footless, two-footed, four-footed and many-footed, all counted among beings; and someone seeks blessing for them and gives each whatever playthings and pleasures they desire. To each being he gives enough to fill Jambudvipa with gold, silver, lapis lazuli, tridacna, agate, coral, amber, and all fine and precious jewels, and elephants, horses, carriages, and palaces and towers made of the seven jewels. This great donor, having given thus for eighty years, then thinks: 'I have already given these beings playthings and pleasures, as they wished; but these beings are all old, past eighty years, with white hair and wrinkled faces, and will die before long; I should now guide them with the Buddha's Dharma.' So he gathers these beings, proclaims and transforms them with the Dharma, shows, teaches, benefits and delights them, and all at once they attain the path of stream-enterer, once-returner, non-returner, and arhat, exhaust all outflows, attain freedom in deep meditative concentration, and have the eight liberations complete. What do you think; would the merit gained by that great donor be great?"

彌勒白佛言：「世尊！是人功德甚多，無量無邊。若是施主，但施眾生一切樂具，功德無量；何況令得阿羅漢果。」

Maitreya said to the Buddha: "World-Honored One! This person's merit is very great, countless and boundless. If this donor only gave beings all instruments of comfort, the merit would be countless; how much more having them attain the fruit of an arhat."

佛告彌勒：「我今分明語汝，是人以一切樂具，施於四百萬億阿僧祇世界六趣眾生，又令得阿羅漢果，所得功德，不如是第五十人，聞法華經一偈隨喜功德，百分、千分、百千萬億分、不及其一，乃至算數譬喻所不能知。

The Buddha said to Maitreya: "I now tell you clearly: the merit this person gains by giving all instruments of comfort to the beings of the six destinies in four hundred myriads of billions of asamkhyeya worlds, and also leading them to the fruit of an arhat, is not equal to the merit of rejoicing of that fiftieth person who hears one verse of the Lotus Sutra; it is a hundredth, a thousandth, a hundred-thousand-myriad-billionth part, not equal to even one of it, so that it cannot be known by calculation or simile.

「阿逸多！如是第五十人展轉聞法華經隨喜功德，尚無量無邊阿僧祇，何況最初於會中聞而隨喜者，其福復勝，無量無邊阿僧祇，不可得比。

(The Buddha continued:) "Ajita! The merit of rejoicing of the fiftieth person hearing the Lotus Sutra in this way, passed on from one to another, is already countless, boundless and asamkhyeya, how much more that of the one who first heard it in the assembly and rejoiced; his blessing is even greater, countless, boundless and asamkhyeya, and cannot be compared.

「又，阿逸多！若人為是經故，往詣僧坊，若坐、若立須臾聽受，緣是功德，轉身所生，得好上妙象、馬車乘、珍寶輦輿，及乘天宮。若復有人於講法處坐，更有人來，勸令坐聽，若分座令坐，是人功德，轉身得帝釋坐處，若梵王坐處，若轉輪聖王所坐之處。

(The Buddha continued:) "Again, Ajita! If a person, for the sake of this sutra, goes to a monastery and, whether sitting or standing, listens and receives it even for a moment, by the merit of this, in his next life he will obtain fine and excellent elephants, horses, carriages and jeweled sedan chairs, and ride in heavenly palaces. If again a person sits in a place where the Dharma is being taught, and another comes, he urges him to sit and listen, or shares his seat so that he may sit; the merit of this person is that in his next life he will obtain the seat of Indra, or the seat of King Brahma, or the seat of a wheel-turning sage king.

「阿逸多！若復有人，語餘人言：『有經，名法華，可共往聽。』即受其教，乃至須臾間聞，是人功德，轉身得與陀羅尼菩薩共生一處，利根智慧，百千萬世終不瘖瘂，口氣不臭，舌常無病，口亦無病，齒不垢黑、不黃、不踈，亦不缺落，不差、不曲，唇不下垂亦不褰縮、不麁澁、不瘡胗，亦不缺壞，亦不喎斜，不厚、不大，亦不黧黑，無諸可惡。鼻不匾㔸，亦不曲戾，面色不黑，亦不狹長，亦不窊曲，無有一切不可喜相。唇舌牙齒悉皆嚴好，鼻修高直，面貌圓滿，眉高而長，額廣平正，人相具足，世世所生，見佛聞法、信受教誨。

(The Buddha continued:) "Ajita! If again a person says to another: 'There is a sutra called the Lotus; let us go and listen together,' and that person accepts his instruction and hears it even for a moment, the merit of this person is that in his next life he will be born in the same place as Dharani Bodhisattvas, with sharp faculties and wisdom, and for hundreds of thousands of myriads of lives will never be mute, will have no foul breath, his tongue will always be free of disease, and his mouth also free of disease; his teeth will not be dirty, black, yellow or sparse, nor missing or fallen out, nor uneven or crooked; his lips will not hang down or be drawn up, not coarse, not sore or blistered, nor damaged, nor askew, not thick or large, not dark, free of all that is disagreeable. His nose will not be flat or crooked, his face not dark, not narrow and long, not sunken or crooked, without any unpleasing features. His lips, tongue and teeth will all be fine, his nose high and straight, his face round and full, his brows high and long, his forehead broad and level, with the marks of a person complete, and in life after life he will see the Buddha, hear the Dharma and believe and accept the teaching.

「阿逸多！汝且觀是，勸於一人令往聽法，功德如此，何況一心聽說、讀誦，而於大眾為人分別、如說修行？」

(The Buddha continued:) "Ajita! Just look at this: urging one person to go and hear the Dharma has such merit, how much more one who with a single mind listens, recites and reads it, and in the great assembly explains it for others and practices as it says?"

爾時世尊欲重宣此義，而說偈言：

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「若人於法會，得聞是經典，

"If a person, in a Dharma assembly, gets to hear this sutra,

乃至於一偈，隨喜為他說，

Even one verse, and rejoicing tells it to others,

如是展轉教，至於第五十，

Teaching in this way from one to another, reaching the fiftieth,

最後人獲福，今當分別之。

The blessing gained by the last person, I will now distinguish.

如有大施主，供給無量眾，

Suppose there is a great donor, supplying countless beings,

具滿八十歲，隨意之所欲。

For a full eighty years, as they wish.

見彼衰老相，髮白而面皺，

Seeing their aged and feeble look, with white hair and wrinkled faces,

齒踈形枯竭，念其死不久，

Sparse teeth and withered bodies, thinking they will die before long,

我今應當教，令得於道果。

'I should now teach them, so that they attain the fruit of the Way.'

即為方便說，涅槃真實法，

Then with skillful means he speaks of nirvana, the true Dharma,

世皆不牢固，如水沫泡焰，

'The world is not firm, like foam, bubbles and flames,

汝等鹹應當，疾生厭離心。

You should all quickly give rise to a mind of weariness and detachment.'

諸人聞是法，皆得阿羅漢，

Those people, hearing this Dharma, all attain arhatship,

具足六神通，三明八解脫。

With the six spiritual powers complete, the three clarities and the eight liberations.

最後第五十，聞一偈隨喜，

The last, the fiftieth, hearing one verse and rejoicing,

是人福勝彼，不可為譬喻。

This person's blessing surpasses that, and cannot be given a simile.

如是展轉聞，其福尚無量，

One who hears in such a passing-along has blessing that is still countless,

何況於法會，初聞隨喜者。

How much more one in the Dharma assembly who first hears and rejoices.

若有勸一人，將引聽法華，

If someone urges one person, leading him to hear the Lotus,

言此經深妙，千萬劫難遇，

Saying this sutra is profound and wondrous, hard to meet in thousands of myriads of kalpas,

即受教往聽，乃至須臾聞，

And he accepts the instruction and goes to listen, even for a moment,

斯人之福報，今當分別說。

The reward of this person's blessing I will now explain.

世世無口患，齒不踈黃黑，

In life after life he will have no mouth ailments, his teeth not sparse, yellow or black,

唇不厚褰缺，無有可惡相，

His lips not thick, drawn up or cracked, with no unpleasing features,

舌不乾黑短，鼻高修且直，

His tongue not dry, black or short, his nose high, long and straight,

額廣而平正，面目悉端嚴，

His forehead broad and level, his face and eyes all dignified,

為人所喜見，口氣無臭穢，

Pleasing to others to see, his breath without foulness,

優缽華之香、常從其口出。

The fragrance of utpala flowers always coming from his mouth.

若故詣僧坊，欲聽法華經，

If he deliberately goes to a monastery, wishing to hear the Lotus Sutra,

須臾聞歡喜，今當說其福。

And hears it for a moment with joy, I will now tell his blessing.

後生天人中，得妙象馬車，

Later born among devas and humans, he will obtain wondrous elephants, horses and carriages,

珍寶之輦輿，及乘天宮殿。

Jeweled sedan chairs, and ride in heavenly palaces.

若於講法處，勸人坐聽經，

If in a place where the Dharma is taught, he urges others to sit and hear the sutra,

是福因緣得，釋梵轉輪座。

By the cause of this blessing he will gain the seat of Indra, Brahma and wheel-turning kings.

何況一心聽，解說其義趣，

How much more one who listens with one mind, explains its meaning,

如說而修行，其福不可量。」

And practices as it says; his blessing cannot be measured."

爾時佛告常精進菩薩摩訶薩：「若善男子、善女人，受持是法華經，若讀、若誦、若解說、若書寫，是人當得八百眼功德、千二百耳功德、八百鼻功德、千二百舌功德、八百身功德、千二百意功德，以是功德、莊嚴六根，皆令清淨。是善男子、善女人，父母所生清淨肉眼，見於三千大千世界內外所有山林河海，下至阿鼻地獄，上至有頂，亦見其中一切眾生，及業因緣、果報生處，悉見悉知。」

Then the Buddha said to Sadaparibhuta Bodhisattva Mahasattva: "If good men or good women receive and uphold this Lotus Sutra, whether reading it, reciting it, explaining it or copying it, this person will gain eight hundred merits of the eye, twelve hundred merits of the ear, eight hundred merits of the nose, twelve hundred merits of the tongue, eight hundred merits of the body, and twelve hundred merits of the mind, and with these merits adorn the six faculties, making all of them pure. These good men and good women, with the pure physical eye born of their parents, will see all the mountains, forests, rivers and seas inside and outside the three-thousand great-thousand world, down to the Avici hell and up to the Summit of Existence, and will also see all the beings within it, and the causes and conditions of their karma and the places of their rebirth by retribution, seeing and knowing all of it."

爾時世尊欲重宣此義，而說偈言：

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「若於大眾中，以無所畏心、

"If in a great assembly, with a mind free of fear,

說是法華經，汝聽其功德。

One teaches this Lotus Sutra, listen to his merits.

是人得八百、功德殊勝眼，

This person gains eight hundred excellent merits of the eye,

以是莊嚴故，其目甚清淨。

Because of this adornment, his eyes are very pure.

父母所生眼，悉見三千界，

With the eyes born of his parents, he sees all the three-thousand worlds,

內外彌樓山，須彌及鐵圍，

Inside and outside, Mount Meru, Sumeru and the Iron Ring Mountains,

並諸餘山林、大海江河水，

And all the other mountains and forests, the great seas, rivers and waters,

下至阿鼻獄，上至有頂處，

Down to the Avici hell, up to the Summit of Existence,

其中諸眾生，一切皆悉見。

All the beings within it, he sees entirely.

雖未得天眼，肉眼力如是。

Though he has not yet attained the heavenly eye, the power of the physical eye is thus.

「復次，常精進！若善男子、善女人，受持此經，若讀、若誦、若解說、若書寫，得千二百耳功德。以是清淨耳，聞三千大千世界，下至阿鼻地獄，上至有頂，其中內外種種語言音聲——象聲、馬聲、牛聲、車聲，啼哭聲、愁歎聲，螺聲、鼓聲、鍾聲、鈴聲，笑聲、語聲，男聲、女聲、童子聲、童女聲，法聲、非法聲，苦聲、樂聲，凡夫聲、聖人聲，喜聲、不喜聲，天聲、龍聲、夜叉聲、乾闥婆聲、阿修羅聲、迦樓羅聲、緊那羅聲、摩睺羅伽聲，火聲、水聲、風聲，地獄聲、畜生聲、餓鬼聲，比丘聲、比丘尼聲，聲聞聲、辟支佛聲，菩薩聲、佛聲——以要言之，三千大千世界中一切內外所有諸聲，雖未得天耳，以父母所生清淨常耳，皆悉聞知，如是分別種種音聲而不壞耳根。」

(The Buddha continued:) "Furthermore, Sadaparibhuta! If good men or good women receive and uphold this sutra, whether reading it, reciting it, explaining it or copying it, they gain twelve hundred merits of the ear. With this pure ear they hear, in the three-thousand great-thousand world, down to the Avici hell and up to the Summit of Existence, all the various speech and sounds, inside and outside: the sounds of elephants, horses, oxen and carriages, the sounds of weeping and lamenting, of conch, drum, bell and chime, of laughter and speech, the voices of men and women, boys and girls, the sound of the Dharma and of non-Dharma, the sounds of suffering and joy, of ordinary people and of sages, of delight and displeasure, the sounds of devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras and mahoragas, the sounds of fire, water and wind, the sounds of hell, animals and hungry ghosts, the sounds of bhikkhus and bhikkhunis, of shravakas and pratyekabuddhas, of Bodhisattvas and Buddhas. In short, all sounds inside and outside the three-thousand great-thousand world, though he has not yet attained the heavenly ear, with the pure ordinary ear born of his parents he hears and knows them all, distinguishing the various sounds without harming the faculty of hearing."

爾時世尊欲重宣此義，而說偈言：

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「父母所生耳，清淨無濁穢，

"The ears born of his parents are pure and without defilement,

以此常耳聞，三千世界聲。

With these ordinary ears he hears the sounds of the three-thousand worlds.

象馬車牛聲，鍾鈴螺鼓聲，

The sounds of elephants, horses, carriages and oxen, the sounds of bells, chimes, conches and drums,

琴瑟箜篌聲，簫笛之音聲，

The sounds of zithers, lutes and harps, the sounds of flutes and pipes,

清淨好歌聲，聽之而不著，

Pure and fine singing voices, which he hears without attachment,

無數種人聲，聞悉能解了。

The voices of countless kinds of people, which on hearing he can all understand.

又聞諸天聲，微妙之歌音，

He also hears the voices of devas, subtle and wondrous songs,

及聞男女聲，童子童女聲。

And hears the voices of men and women, of boys and girls.

山川嶮谷中，迦陵頻伽聲，

In mountains, rivers and perilous valleys, the sounds of the kalavinka birds,

命命等諸鳥，悉聞其音聲。

And the jivajiva and other birds, he hears all their cries.

地獄眾苦痛，種種楚毒聲，

The hell beings' many pains, all kinds of bitter and agonizing sounds,

餓鬼飢渴逼，求索飲食聲，

The hungry ghosts pressed by hunger and thirst, sounds of seeking food and drink,

諸阿修羅等，居在大海邊，

The asuras, who live beside the great ocean,

自共語言時，出於大音聲。

When they speak among themselves, produce loud voices.

如是說法者，安住於此間，

This preacher of the Dharma, dwelling in this place,

遙聞是眾聲，而不壞耳根。

Hears these many sounds from afar, without harming his faculty of hearing.

十方世界中，禽獸鳴相呼，

In the worlds of the ten directions, birds and beasts cry and call to one another,

其說法之人，於此悉聞之。

The one who teaches the Dharma hears all of them here.

其諸梵天上，光音及遍淨，

In the Brahma heavens above, Abhasvara and Subhakritsna,

乃至有頂天，言語之音聲，

Up to the Summit of Existence, the sounds of their speech,

法師住於此，悉皆得聞之。

The Dharma teacher, dwelling here, is able to hear them all.

一切比丘眾，及諸比丘尼，

All the assembly of bhikkhus, and the bhikkhunis,

若讀誦經典，若為他人說，

Whether reading and reciting the scriptures or teaching them to others,

法師住於此，悉皆得聞之。

The Dharma teacher, dwelling here, is able to hear them all.

復有諸菩薩，讀誦於經法，

Again, there are Bodhisattvas, who read and recite the sutra Dharma,

若為他人說，撰集解其義，

Or teach it to others, compile and explain its meaning,

如是諸音聲，悉皆得聞之。

All such sounds he is able to hear.

諸佛大聖尊，教化眾生者，

The Buddhas, the great sages and honored ones, who teach and transform beings,

於諸大會中，演說微妙法，

In the great assemblies, expounding the subtle Dharma,

持此法華者，悉皆得聞之。

One who upholds this Lotus is able to hear it all.

三千大千界，內外諸音聲，

In the three-thousand great-thousand worlds, the sounds inside and outside,

下至阿鼻獄，上至有頂天，

Down to the Avici hell and up to the Summit of Existence,

皆聞其音聲，而不壞耳根，

He hears all their sounds without harming his faculty of hearing,

其耳聰利故，悉能分別知。

Because his ear is keen, he can distinguish and know them all.

持是法花者，雖未得天耳，

One who upholds this Lotus, though he has not attained the heavenly ear,

但用所生耳，功德已如是。

Using only the ear he was born with, already has merit like this.

「復次，常精進！若善男子、善女人，受持是經，若讀、若誦、若解說、若書寫，成就八百鼻功德。以是清淨鼻根，聞於三千大千世界上下內外種種諸香——須曼那華香、闍提華香、末利華香、瞻蔔華香、波羅羅華香，赤蓮華香、青蓮華香、白蓮華香，華樹香、菓樹香，栴檀香、瀋水香、多摩羅跋香、多伽羅香，及千萬種和香，若末、若丸、若塗香——持是經者，於此間住，悉能分別。又復別知眾生之香——象香、馬香、牛羊等香，男香、女香、童子香、童女香，及草木叢林香——若近、若遠、所有諸香，悉皆得聞，分別不錯。持是經者，雖住於此，亦聞天上諸天之香——波利質多羅、拘鞞陀羅樹香，及曼陀羅華香、摩訶曼陀羅華香、曼殊沙華香、摩訶曼殊沙華香、栴檀、瀋水、種種末香，諸雜華香——如是等天香和合所出之香，無不聞知。又聞諸天身香——釋提桓因在勝殿上，五欲娛樂嬉戲時香；若在妙法堂上，為忉利諸天說法時香；若於諸園遊戲時香；及餘天等男女身香，皆悉遙聞。如是展轉乃至梵世，上至有頂諸天身香，亦皆聞之，並聞諸天所燒之香。及聲聞香、辟支佛香、菩薩香、諸佛身香，亦皆遙聞，知其所在。雖聞此香，然於鼻根不壞不錯，若欲分別為他人說，憶念不謬。」

(The Buddha continued:) "Furthermore, Sadaparibhuta! If good men or good women receive and uphold this sutra, whether reading it, reciting it, explaining it or copying it, they accomplish eight hundred merits of the nose. With this pure faculty of the nose, they smell, throughout the three-thousand great-thousand world, above and below, inside and outside, all kinds of fragrances: the fragrance of sumana flowers, jati flowers, malika flowers, champaka flowers, patala flowers, the fragrance of red lotus, blue lotus and white lotus, the fragrance of flowering trees and fruit trees, sandalwood, aloeswood, tamalapatra and tagara, and thousands of myriads of kinds of blended incense, whether powdered, in pills or as paste incense. One who upholds this sutra, dwelling here, can distinguish them all. He further knows separately the smells of beings: the smell of elephants, horses, oxen and sheep, the smell of men, women, boys and girls, and the smell of grass, trees, thickets and forests, whether near or far, all the various smells he hears and distinguishes without error. One who upholds this sutra, though dwelling here, also smells the fragrance of the devas in the heavens: the fragrance of the parijata and kovidara trees, and of mandarava flowers, great mandarava flowers, manjushaka flowers, great manjushaka flowers, sandalwood, aloeswood and all kinds of powdered incense and mixed flower fragrances, the fragrance produced by such heavenly fragrances blended together, he knows it all. He also smells the fragrance of the bodies of the devas: the fragrance when Indra is in his Victory Palace, enjoying the five desires in play; when he is in the Hall of Wondrous Dharma, teaching the Dharma to the devas of the Trayastrimsha heaven; when he is playing in the gardens; and the fragrance of the bodies of the other devas, men and women, he smells all of them from afar. In this way it extends up to the Brahma world, and the fragrance of the bodies of devas up to the Summit of Existence, he smells all of them, and also the incense burned by the devas. And the fragrance of shravakas, the fragrance of pratyekabuddhas, the fragrance of Bodhisattvas and the fragrance of the Buddhas' bodies, he smells all of them from afar and knows where they are. Though he smells these fragrances, his faculty of smell is not harmed and not mistaken, and if he wishes to distinguish them and tell them to others, his recollection is not wrong."

爾時世尊欲重宣此義，而說偈言：

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「是人鼻清淨，於此世界中，

"This person's nose is pure, in this world,

若香若臭物，種種悉聞知。

Whether fragrant or foul things, he smells and knows all kinds.

須曼那闍提、多摩羅栴檀、

Sumana and jati, tamalapatra and sandalwood,

瀋水及桂香，種種華菓香，

Aloeswood and cassia fragrance, the fragrance of all kinds of flowers and fruits,

及知眾生香，男子女人香，

And he knows the smell of beings, the smell of men and women,

說法者遠住，聞香知所在。

When the preacher of the Dharma dwells far away, he smells the fragrance and knows where he is.

大勢轉輪王，小轉輪及子，

The great mighty wheel-turning king, the lesser wheel-turners and their sons,

群臣諸宮人，聞香知所在。

The ministers and palace people, he smells the fragrance and knows where they are.

身所著珍寶，及地中寶藏，

The precious jewels worn on the body, and the treasures stored in the ground,

轉輪王寶女，聞香知所在。

The jewel women of the wheel-turning king, he smells the fragrance and knows where they are.

諸人嚴身具，衣服及瓔珞，

The adornments of people, clothes and necklaces,

種種所塗香，聞香知其身。

The various perfumes applied, he smells the fragrance and knows their bodies.

諸天若行坐，遊戲及神變，

When devas walk or sit, play or show divine transformations,

持是法華者，聞香悉能知。

One who upholds this Lotus smells the fragrance and can know it all.

諸樹華菓實，及酥油香氣，

The flowers and fruits of trees, and the fragrance of butter and oil,

持經者住此，悉知其所在。

The sutra-holder dwelling here knows where they are.

諸山深嶮處，栴檀樹花敷，

In the deep and dangerous places of mountains, where sandalwood trees bloom,

眾生在中者，聞香皆能知。

The beings who are there, he smells the fragrance and can know them all.

鐵圍山大海，地中諸眾生，

The Iron Ring Mountains and the great seas, the beings in the earth,

持經者聞香，悉知其所在。

The sutra-holder smells the fragrance and knows where they all are.

阿修羅男女，及其諸眷屬，

The asura men and women, and their retinues,

鬪諍遊戲時，聞香皆能知。

When they quarrel or play, he smells the fragrance and can know them.

曠野險隘處，師子象虎狼，

In wild plains and narrow, dangerous places, lions, elephants, tigers and wolves,

野牛水牛等，聞香知所在。

Wild oxen and water buffalo, he smells the fragrance and knows where they are.

若有懷妊者，未辯其男女，

If there is a woman who is pregnant, and it is not yet clear whether the child is a boy or girl,

無根及非人，聞香悉能知。

Or without organs or not human, by smelling the fragrance he can know all.

以聞香力故，知其初懷妊，

By the power of smelling the fragrance, he knows her first conception,

成就不成就，安樂產福子。

Whether it will be completed or not, and she will bear a blessed child in peace and joy.

以聞香力故，知男女所念，

By the power of smelling the fragrance, he knows what men and women think,

染欲痴恚心，亦知修善者。

Minds stained with desire, ignorance and anger, and he also knows those who cultivate good.

地中眾伏藏，金銀諸珍寶，

The many hidden treasures in the earth, gold, silver and all precious jewels,

銅器之所盛，聞香悉能知。

Held in copper vessels, by smelling the fragrance he can know them all.

種種諸瓔珞，無能識其價，

All kinds of necklaces, whose price no one can tell,

聞香知貴賤，出處及所在。

By the fragrance he knows their value, origin and location.

天上諸華等，曼陀曼殊沙、

The flowers of the heavens, mandara and manjushaka,

波利質多樹，聞香悉能知。

The parijata tree, he can know all by the fragrance.

天上諸宮殿，上中下差別，

The palaces of the heavens, differing in upper, middle and lower,

眾寶花莊嚴，聞香悉能知。

Adorned with many jeweled flowers, he can know all by the fragrance.

天園林勝殿，諸觀妙法堂，

The heavenly gardens and splendid palaces, the viewing halls and wondrous Dharma hall,

在中而娛樂，聞香悉能知。

Those who take their pleasure within, he can know all by the fragrance.

諸天若聽法，或受五欲時，

When devas listen to the Dharma, or while enjoying the five desires,

來往行坐臥，聞香悉能知。

Coming, going, walking, sitting and lying, he can know all by the fragrance.

天女所著衣，好華香莊嚴，

The clothes worn by heavenly maidens, adorned with fine flowers and incense,

周旋遊戲時，聞香悉能知。

When they move about and play, he can know all by the fragrance.

如是展轉上，乃至於梵世，

Passing upward in this way, all the way to the Brahma world,

入禪出禪者，聞香悉能知。

Those who enter and leave meditation, he can know all by the fragrance.

光音遍淨天，乃至於有頂，

The Abhasvara and Subhakritsna heavens, up to the Summit of Existence,

初生及退沒，聞香悉能知。

The newly born and the departed, he can know all by the fragrance.

諸比丘眾等，於法常精進，

The assembly of bhikkhus, always diligent in the Dharma,

若坐若經行，及讀誦經法，

Sitting or walking, or reading and reciting the sutras,

或在林樹下，專精而坐禪，

Or beneath the trees in forests, sitting in meditation with focused effort,

持經者聞香，悉知其所在。

The sutra-holder smells the fragrance and knows where they all are.

菩薩志堅固，坐禪若讀誦，

Bodhisattvas with firm resolve, sitting in meditation or reading and reciting,

或為人說法，聞香悉能知。

Or teaching the Dharma to others, he can know all by the fragrance.

在在方世尊，一切所恭敬，

The World-Honored Ones in every place, respected by all,

愍眾而說法，聞香悉能知。

Pitying the multitude and teaching the Dharma, he can know all by the fragrance.

眾生在佛前，聞經皆歡喜，

Beings before the Buddha, hearing the sutra all rejoice,

如法而修行，聞香悉能知。

And practice according to the Dharma, he can know all by the fragrance.

雖未得菩薩，無漏法生鼻，

Though he has not yet become a Bodhisattva whose nose is born of the flawless Dharma,

而是持經者，先得此鼻相。」

The one who upholds the sutra first obtains this sign of the nose."

「復次，常精進！若善男子、善女人，受持是經，若讀、若誦、若解說、若書寫，得千二百舌功德。若好、若醜，若美、不美，及諸苦澁物，在其舌根，皆變成上味，如天甘露，無不美者。若以舌根於大眾中有所演說，出深妙聲，能入其心，皆令歡喜快樂。又諸天子、天女，釋梵諸天，聞是深妙音聲，有所演說言論次第，皆悉來聽。及諸龍、龍女，夜叉、夜叉女，乾闥婆、乾闥婆女，阿修羅、阿修羅女，迦樓羅、迦樓羅女，緊那羅、緊那羅女，摩睺羅伽、摩睺羅伽女，為聽法故，皆來親近恭敬供養。及比丘、比丘尼，優婆塞、優婆夷，國王、王子、群臣、眷屬，小轉輪王、大轉輪王、七寶千子內外眷屬，乘其宮殿，俱來聽法，以是菩薩善說法故。婆羅門、居士、國內人民、盡其形壽，隨侍供養。又諸聲聞、辟支佛、菩薩、諸佛，常樂見之。是人所在方面，諸佛皆向其處說法，悉能受持一切佛法，又能出於深妙法音。」

(The Buddha continued:) "Furthermore, Sadaparibhuta! If good men or good women receive and uphold this sutra, whether reading it, reciting it, explaining it or copying it, they gain twelve hundred merits of the tongue. Whether good or ugly, fine or not fine, and all bitter and astringent things, once on the root of his tongue, all turn into the finest taste, like heavenly nectar, none that is not delicious. If with the faculty of the tongue he expounds in the great assembly, he gives forth deep and wondrous sound that can enter their hearts, making them all joyful and happy. Also all the sons and daughters of the devas, and Indra, Brahma and the devas, hearing this deep and wondrous sound, and the sequence of his discourse, all come to listen. And the nagas and naga maidens, yakshas and yaksha maidens, gandharvas and gandharva maidens, asuras and asura maidens, garudas and garuda maidens, kinnaras and kinnara maidens, mahoragas and mahoraga maidens, for the sake of hearing the Dharma, all come to draw near, honor and make offerings. And bhikkhus, bhikkhunis, upasakas, upasikas, kings, princes, ministers and their families, lesser wheel-turning kings and great wheel-turning kings with their seven jewels and thousand sons and inner and outer retinues, riding in their palaces, all come together to hear the Dharma, because this Bodhisattva teaches the Dharma well. Brahmins, householders, and the people of the country, as long as they live, attend and make offerings. Also the shravakas, pratyekabuddhas, Bodhisattvas and Buddhas always delight to see him. In the direction where this person is, the Buddhas all face that place to teach the Dharma, and he can receive and uphold all the Buddhas' Dharma, and can also give forth the deep and wondrous Dharma sound."

爾時世尊欲重宣此義，而說偈言：

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「是人舌根淨，終不受惡味，

"This person's faculty of the tongue is pure, and never receives bad tastes,

其有所食噉，悉皆成甘露。

Whatever he eats, all turns into nectar.

以深淨妙聲，於大眾說法，

With deep, pure and wondrous voice, he teaches the Dharma in the great assembly,

以諸因緣喻，引導眾生心，

With parables of causes and conditions, he guides the hearts of beings,

聞者皆歡喜，設諸上供養。

Those who hear are all delighted, and set out the finest offerings.

諸天龍夜叉，及阿修羅等，

The devas, nagas, yakshas, and the asuras and the rest,

皆以恭敬心，而共來聽法，

All with reverent hearts come together to hear the Dharma,

是說法之人，若欲以妙音，

This person who teaches the Dharma, if he wishes with his wondrous voice,

遍滿三千界，隨意即能至。

To fill the three-thousand worlds, can reach them as he wishes.

大小轉輪王，及千子眷屬，

The great and small wheel-turning kings, and their thousand sons and retinues,

合掌恭敬心，常來聽受法。

With palms pressed together and reverent hearts, always come to hear and receive the Dharma.

諸天龍夜叉、羅剎毘舍闍，

The devas, nagas, yakshas, rakshasas and pishachas,

亦以歡喜心，常樂來供養。

Also with joyful hearts always delight to come and make offerings.

梵天王魔王，自在大自在，

Brahma king and Mara king, Isvara and Mahesvara,

如是諸天眾，常來至其所。

Such hosts of devas always come to his place.

諸佛及弟子，聞其說法音，

The Buddhas and their disciples, hearing the sound of his teaching,

常念而守護，或時為現身。

Always keep him in mind and protect him, and sometimes show their bodies to him.

「復次，常精進！若善男子、善女人，受持是經，若讀、若誦，若解說、若書寫，得八百身功德。得清淨身、如淨琉璃，眾生憙見。其身淨故，三千大千世界眾生，生時、死時，上下、好醜，生善處、惡處，悉於中現。及鐵圍山、大鐵圍山、彌樓山、摩訶彌樓山等諸山，及其中眾生，悉於中現。下至阿鼻地獄，上至有頂，所有及眾生，悉於中現。若聲聞、辟支佛、菩薩、諸佛說法，皆於身中現其色像。」

(The Buddha continued:) "Furthermore, Sadaparibhuta! If good men or good women receive and uphold this sutra, whether reading it, reciting it, explaining it or copying it, they gain eight hundred merits of the body. They obtain a pure body, like pure lapis lazuli, which beings are glad to see. Because their body is pure, the beings of the three-thousand great-thousand world, at the time of birth and death, high and low, beautiful and ugly, born in good places and evil places, all appear in it. And the Iron Ring Mountains, the Great Iron Ring Mountains, Mount Meru, Great Mount Meru and the other mountains, and the beings within them, all appear in it. Down to the Avici hell and up to the Summit of Existence, all that exists and all beings appear in it. If shravakas, pratyekabuddhas, Bodhisattvas and Buddhas teach the Dharma, their forms all appear in his body."

爾時世尊欲重宣此義，而說偈言：

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「若持法花者，其身甚清淨，

"If one upholds the Lotus, his body is very pure,

如彼淨琉璃，眾生皆憙見。

Like that pure lapis lazuli, beings are all glad to see it.

又如淨明鏡，悉見諸色像，

And like a clear bright mirror, all forms are seen,

菩薩於淨身，皆見世所有，

The Bodhisattva in his pure body sees all that is in the world,

唯獨自明瞭，餘人所不見。

Clear only to himself, and not seen by others.

三千世界中，一切諸群萌，

In the three-thousand worlds, all the multitude of beings,

天人阿修羅、地獄鬼畜生，

Devas, humans, asuras, hell beings, ghosts and animals,

如是諸色像，皆於身中現。

Such forms all appear in his body.

諸天等宮殿，乃至於有頂，

The palaces of the devas, up to the Summit of Existence,

鐵圍及彌樓、摩訶彌樓山，

The Iron Ring, Mount Meru, Great Mount Meru,

諸大海水等，皆於身中現。

The waters of the great seas, all appear in his body.

諸佛及聲聞，佛子菩薩等，

The Buddhas and shravakas, the Buddha's sons and Bodhisattvas,

若獨若在眾，說法悉皆現。

Whether alone or in assembly, teaching the Dharma, all appear.

雖未得無漏，法性之妙身，

Though he has not yet attained the wondrous body of flawless Dharma nature,

以清淨常體，一切於中現。

Through his pure, constant body, everything appears within it.

「復次，常精進！若善男子、善女人，如來滅後、受持是經，若讀、若誦、若解說、若書寫，得千二百意功德。以是清淨意根，乃至聞一偈一句，通達無量無邊之義，解是義已，能演說一句一偈至於一月、四月乃至一歲，諸所說法，隨其義趣，皆與實相不相違背。若說俗間經書、治世語言、資生業等，皆順正法。三千大千世界六趣眾生，心之所行、心所動作、心所戲論，皆悉知之。雖未得無漏智慧，而其意根、清淨如此。是人有所思惟、籌量、言說，皆是佛法，無不真實，亦是先佛經中所說。」

(The Buddha continued:) "Furthermore, Sadaparibhuta! If good men or good women, after the Tathagata's extinction, receive and uphold this sutra, whether reading it, reciting it, explaining it or copying it, they gain twelve hundred merits of the mind. With this pure faculty of the mind, even on hearing a single verse or phrase, they penetrate countless and boundless meanings, and having understood the meaning, they can expound a single phrase or verse for a month, four months, or even a year, and all they teach, according to its meaning, does not contradict the true nature of things. If they speak of worldly books, words for governing the world, or trades for livelihood, all accord with the right Dharma. The movements of the minds of beings of the six destinies in the three-thousand great-thousand world, what their minds do, and what their minds idly discuss, he knows all of it. Though he has not yet attained flawless wisdom, his faculty of mind is as pure as this. Whatever this person thinks, calculates or says is all the Buddha's Dharma, none of it untrue, and is also what was said in the scriptures of former Buddhas."

爾時世尊欲重宣此義，而說偈言：

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

「是人意清淨，明利無穢濁，

"This person's mind is pure, bright, keen and without defilement,

以此妙意根，知上中下法，

With this wondrous faculty of mind he knows the higher, middle and lower teachings,

乃至聞一偈，通達無量義，

Even on hearing one verse, he penetrates countless meanings,

次第如法說，月四月至歲。

And in order teaches it according to the Dharma, for a month, four months, up to a year.

是世界內外，一切諸眾生，

Within this world and outside it, all the many beings,

若天龍及人、夜叉鬼神等，

Whether devas, nagas, or humans, yakshas and spirits,

其在六趣中，所念若干種，

Among the six paths of rebirth, whatever various thoughts they hold,

持法花之報，一時皆悉知。

The reward of upholding the Lotus Sutra lets him know them all at once.

十方無數佛，百福莊嚴相，

The countless Buddhas of the ten directions, adorned with the marks of a hundred blessings,

為眾生說法，悉聞能受持。

Preaching the Dharma to living beings, he hears it all and can receive and uphold it.

思惟無量義，說法亦無量，

He reflects on immeasurable meanings, and his teaching is also immeasurable,

終始不忘錯，以持法華故。

From beginning to end never forgetting or erring, because he upholds the Lotus Sutra.

悉知諸法相，隨義識次第，

He knows the characteristics of all dharmas, and discerns their order according to meaning,

達名字語言，如所知演說。

Understanding names and words, he expounds as he knows.

此人有所說，皆是先佛法，

What this person says is all the Dharma of the earlier Buddhas,

以演此法故，於眾無所畏。

And because he expounds this Dharma, he has no fear before the assembly.

持法花經者，意根淨若斯，

For one who upholds the Lotus Sutra, the mind-faculty is pure like this;

雖未得無漏，先有如是相。

Though he has not yet attained the state without outflows, he first has such marks.

是人持此經，安住希有地，

This person upholds this sutra and dwells securely in a rare state,

為一切眾生，歡喜而愛敬。

Loved and revered by all living beings with joy.

能以千萬種，善巧之語言，

He can use thousands upon thousands of kinds of skillful words,

分別而說法，持法花經故。」

To distinguish and teach the Dharma, because he upholds the Lotus Sutra."

爾時，佛告得大勢菩薩摩訶薩：「汝今當知！若比丘、比丘尼、優婆塞、優婆夷持法花經者，若有惡口、罵詈、誹謗，獲大罪報，如前所說；其所得功德，如向所說，眼、耳、鼻、舌、身、意清淨。

At that time the Buddha told the Bodhisattva-Mahasattva Mahasthamaprapta: "You should know now! If a bhikshu, bhikshuni, upasaka or upasika who upholds the Lotus Sutra is abused, reviled or slandered, the one who does so incurs a great punishment as spoken of before; and the merits this person gains are as said above, with the eye, ear, nose, tongue, body and mind purified.

「得大勢！乃往古昔，過無量無邊不可思議阿僧祇劫，有佛名威音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。劫名離衰，國名大成。其威音王佛，於彼世中，為天、人、阿修羅說法，為求聲聞者，說應四諦法，度生老病死，究竟涅槃；為求辟支佛者，說應十二因緣法；為諸菩薩，因阿耨多羅三藐三菩提，說應六波羅蜜法，究竟佛慧。

(The Buddha continued:) "Mahasthamaprapta! Long ago in the past, beyond immeasurable, boundless, inconceivable asamkhya kalpas, there was a Buddha named Bhishmagarjitasvararaja Tathagata, worthy of offerings, perfectly enlightened, perfect in knowledge and conduct, well gone, knower of the world, unsurpassed one, tamer of men, teacher of gods and humans, Buddha, World-Honored One. The kalpa was called Free from Decline, and the country was called Great Accomplishment. In that age, the Buddha Bhishmagarjitasvararaja taught the Dharma to devas, humans and asuras; for those seeking to be shravakas, he taught the Dharma of the Four Noble Truths, to cross over birth, old age, sickness and death and reach final nirvana; for those seeking to be pratyekabuddhas, he taught the Dharma of the Twelve Links of Dependent Origination; for the Bodhisattvas, on the basis of unsurpassed perfect enlightenment, he taught the Dharma of the six paramitas, to reach the Buddha's wisdom in the end.

「得大勢！是威音王佛，壽四十萬億那由他恆河沙劫；正法住世劫數，如一閻浮提微塵；像法住世劫數，如四天下微塵。其佛饒益眾生已，然後滅度。正法、像法滅盡之後，於此國土復有佛出，亦號威音王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。如是次第有二萬億佛，皆同一號。

(The Buddha continued:) "Mahasthamaprapta! This Buddha Bhishmagarjitasvararaja lived for four hundred myriad nayuta kalpas, as many as the sands of the Ganges; the number of kalpas in which his True Dharma remained in the world was like the dust motes in one Jambudvipa; the number of kalpas in which his Semblance Dharma remained was like the dust motes in the four continents. After that Buddha had benefited living beings, he entered extinction. After the True Dharma and the Semblance Dharma had come to an end, another Buddha appeared in this land, also named Bhishmagarjitasvararaja Tathagata, worthy of offerings, perfectly enlightened, perfect in knowledge and conduct, well gone, knower of the world, unsurpassed one, tamer of men, teacher of gods and humans, Buddha, World-Honored One. In this way there were twenty thousand myriad Buddhas in succession, all with the same name.

「最初威音王如來既已滅度，正法滅後，於像法中，增上慢比丘有大勢力。爾時有一菩薩比丘名常不輕。得大勢！以何因緣名常不輕？是比丘，凡有所見——若比丘、比丘尼、優婆塞、優婆夷——皆悉禮拜讚歎而作是言：『我深敬汝等，不敢輕慢。所以者何？汝等皆行菩薩道，當得作佛。』而是比丘，不專讀誦經典，但行禮拜，乃至遠見四眾，亦復故往禮拜讚歎而作是言：『我不敢輕於汝等，汝等皆當作佛。』四眾之中，有生瞋恚、心不淨者，惡口罵詈言：『是無智比丘從何所來？自言：「我不輕汝。」而與我等授記，當得作佛。我等不用如是虛妄授記。』如此經歷多年，常被罵詈，不生瞋恚，常作是言：『汝當作佛。』說是語時，眾人或以杖木瓦石而打擲之，避走遠住，猶高聲唱言：『我不敢輕於汝等，汝等皆當作佛。』以其常作是語故，增上慢比丘、比丘尼、優婆塞、優婆夷，號之為常不輕。是比丘臨欲終時，於虛空中，具聞威音王佛先所說法華經二十千萬億偈，悉能受持，即得如上眼根清淨、耳鼻舌身意根清淨。得是六根清淨已，更增壽命二百萬億那由他歲，廣為人說是法華經。於時增上慢四眾——比丘、比丘尼、優婆塞、優婆夷——輕賤是人，為作不輕名者，見其得大神通力、樂說辯力、大善寂力，聞其所說，皆信伏隨從。是菩薩復化千萬億眾，令住阿耨多羅三藐三菩提。命終之後，得值二千億佛，皆號日月燈明，於其法中，說是法華經。以是因緣，復值二千億佛，同號雲自在燈王，於此諸佛法中，受持讀誦，為諸四眾說此經典故，得是常眼清淨，耳、鼻、舌、身、意諸根清淨，於四眾中說法，心無所畏。

(The Buddha continued:) "After the first Tathagata Bhishmagarjitasvararaja had entered extinction and the True Dharma had ended, in the Semblance Dharma period, arrogant bhikshus held great power. At that time there was a Bodhisattva-bhikshu named Sadaparibhuta (Never Disparaging). Mahasthamaprapta! For what reason was he called Never Disparaging? This bhikshu, whomever he saw, whether bhikshu, bhikshuni, upasaka or upasika, he bowed to them all and praised them, saying: 'I deeply respect you and dare not hold you in contempt. Why? You all practice the Bodhisattva Way and will become Buddhas.' And this bhikshu did not devote himself to reading and reciting the scriptures, but only did obeisance, and even when he saw the four groups from afar, he would also go to them to bow and praise them, saying: 'I dare not hold you in contempt; you will all become Buddhas.' Among the four groups there were those who became angry, with impure minds, who abused him with harsh words, saying: 'Where did this ignorant bhikshu come from? He says, "I do not disparage you," and gives us predictions that we will become Buddhas. We have no use for such false predictions.' Thus for many years he was constantly abused, but he did not become angry, and always said: 'You will become Buddhas.' When he said these words, some people would beat him with sticks and throw tiles and stones, and he would run away and stand far off, still crying out loudly: 'I dare not hold you in contempt; you will all become Buddhas.' Because he always spoke these words, the arrogant bhikshus, bhikshunis, upasakas and upasikas called him Never Disparaging. When this bhikshu was about to die, in the sky he fully heard the twenty thousand myriad koti of verses of the Lotus Sutra that the Buddha Bhishmagarjitasvararaja had taught before, and was able to receive and uphold them all, and at once attained the purity of the eye-faculty as above and the purity of the ear, nose, tongue, body and mind faculties. Having attained the purity of the six faculties, his life was further extended by two million myriad nayuta years, and he widely taught this Lotus Sutra to people. At that time the arrogant four groups of bhikshus, bhikshunis, upasakas and upasikas who had despised this man and given him the name Never Disparaging saw that he had gained great supernatural power, the power of delightful eloquence and the power of great goodness and tranquility, and hearing what he taught, all believed, submitted and followed him. This Bodhisattva also converted tens of millions of myriad beings and led them to abide in unsurpassed perfect enlightenment. After his life ended, he met two thousand myriad Buddhas, all named Sun-Moon Lamp Light, and in their Dharma he taught this Lotus Sutra. Because of this cause, he again met two thousand myriad Buddhas, all named Cloud Self-Mastery Lamp King, and in the Dharma of these Buddhas he received, upheld, read and recited it and, because he taught this sutra to the four groups, obtained this constant pure eye and the purity of the ear, nose, tongue, body and mind faculties, and in teaching to the four groups his heart had no fear.

「得大勢！是常不輕菩薩摩訶薩，供養如是若干諸佛，恭敬、尊重、讚歎、種諸善根，於後復值千萬億佛，亦於諸佛法中說是經典，功德成就，當得作佛。

(The Buddha continued:) "Mahasthamaprapta! This Bodhisattva-Mahasattva Never Disparaging made offerings to so many Buddhas, revered, honored and praised them, and planted all kinds of good roots; afterward he again met tens of millions of myriad Buddhas, and in the Dharma of these Buddhas he also taught this sutra, and when his merit was complete he was to become a Buddha.

「得大勢！於意云何？爾時常不輕菩薩豈異人乎？則我身是。若我於宿世不受持讀誦此經、為他人說者，不能疾得阿耨多羅三藐三菩提。我於先佛所，受持讀誦此經、為人說故，疾得阿耨多羅三藐三菩提。

(The Buddha continued:) "Mahasthamaprapta! What do you think? Could the Bodhisattva Never Disparaging of that time have been anyone else? He was I myself. If in past lives I had not received, upheld, read and recited this sutra and taught it to others, I could not have quickly attained unsurpassed perfect enlightenment. Because in the presence of earlier Buddhas I received, upheld, read and recited this sutra and taught it to people, I quickly attained unsurpassed perfect enlightenment.

「得大勢！彼時四眾——比丘、比丘尼、優婆塞、優婆夷——以瞋恚意輕賤我故，二百億劫常不值佛、不聞法、不見僧，千劫於阿鼻地獄受大苦惱。畢是罪已，復遇常不輕菩薩，教化阿耨多羅三藐三菩提。

(The Buddha continued:) "Mahasthamaprapta! Because the four groups of that time, bhikshus, bhikshunis, upasakas and upasikas, despised me with angry minds, for two hundred myriad kalpas they never met a Buddha, never heard the Dharma and never saw the Sangha, and for a thousand kalpas they suffered great torment in Avici hell. When they had finished this punishment, they met the Bodhisattva Never Disparaging again, who taught and transformed them toward unsurpassed perfect enlightenment.

「得大勢，於汝意云何？爾時四眾常輕是菩薩者，豈異人乎？今此會中跋陀婆羅等五百菩薩、師子月等五百比丘、尼思佛等五百優婆塞，皆於阿耨多羅三藐三菩提不退轉者是。

(The Buddha continued:) "Mahasthamaprapta, what do you think? Could the four groups who constantly despised this Bodhisattva at that time have been anyone else? They are the five hundred Bodhisattvas in this assembly headed by Bhadrapala, the five hundred bhikshus headed by Simhacandra, and the five hundred upasakas headed by Nishinbuddha, all of whom do not regress from unsurpassed perfect enlightenment.

「得大勢！當知是法華經，大饒益諸菩薩摩訶薩，能令至於阿耨多羅三藐三菩提。是故諸菩薩摩訶薩，於如來滅後，常應受持、讀誦、解說、書寫是經。」

(The Buddha continued:) "Mahasthamaprapta! You should know that this Lotus Sutra greatly benefits all Bodhisattva-Mahasattvas and can lead them to unsurpassed perfect enlightenment. Therefore all Bodhisattva-Mahasattvas, after the Tathagata's extinction, should always receive, uphold, read, recite, explain and copy this sutra."

爾時世尊欲重宣此義，而說偈言：

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

「過去有佛，號威音王，神智無量，

"In the past there was a Buddha named Bhishmagarjitasvararaja, whose divine wisdom was immeasurable,

將導一切，天人龍神，所共供養。

Who led all beings, and was offered to by gods, humans, nagas and spirits together.

是佛滅後，法欲盡時，有一菩薩，

After this Buddha's extinction, when the Dharma was about to end, there was a Bodhisattva,

名常不輕。時諸四眾，計著於法。

Named Never Disparaging. At that time the four groups were attached to the Dharma.

不輕菩薩，往到其所，而語之言：

The Bodhisattva Never Disparaging went to where they were and said to them:

『我不輕汝，汝等行道，皆當作佛。』

'I do not despise you; you who practice the Way will all become Buddhas.'

諸人聞已，輕毀罵詈；不輕菩薩，

Hearing this, the people scorned, slandered and abused him; the Bodhisattva Never Disparaging

能忍受之。其罪畢已，臨命終時，

Was able to endure it. When his offenses were exhausted, at the end of his life,

得聞此經，六根清淨。神通力故，

He heard this sutra and his six faculties were purified. By the power of his supernatural abilities,

增益壽命，復為諸人，廣說是經。

He lengthened his life, and again widely taught this sutra to people.

諸著法眾，皆蒙菩薩，教化成就，

All those attached to the Dharma were taught and transformed by the Bodhisattva and brought to fulfillment,

令住佛道。不輕命終，值無數佛，

And made to abide in the Buddha Way. When Never Disparaging's life ended, he met countless Buddhas,

說是經故，得無量福，漸具功德，

Because he taught this sutra, he gained immeasurable blessings, gradually completed his merit,

疾成佛道。彼時不輕，則我身是。

And quickly attained the Buddha Way. That Never Disparaging of that time was none other than I.

時四部眾，著法之者，聞不輕言：

The four assemblies of that time, who were attached to the Dharma, heard Never Disparaging say:

『汝當作佛。』以是因緣，值無數佛。

'You will become Buddhas.' By this cause they met countless Buddhas.

此會菩薩，五百之眾，並及四部，

The five hundred Bodhisattvas of this assembly, together with the four groups,

清信士女，今於我前，聽法者是。

The pure believing men and women, who now listen to the Dharma before me, are they.

我於前世，勸是諸人，聽受斯經，

In my former lives I urged these people to listen to and receive this sutra,

第一之法。開示教人，令住涅槃，

The foremost Dharma. I opened and showed it and taught people, leading them to dwell in nirvana,

世世受持，如是經典。億億萬劫，

Life after life they received and upheld this kind of sutra. For hundreds of millions of myriad kalpas,

至不可議，時乃得聞，是法華經。

Up to an inconceivable time, only then can one hear this Lotus Sutra.

億億萬劫，至不可議，諸佛世尊、

For hundreds of millions of myriad kalpas, up to an inconceivable time, the Buddhas, World-Honored Ones,

時說是經。是故行者，於佛滅後，

Only then teach this sutra. Therefore practitioners, after the Buddha's extinction,

聞如是經，勿生疑惑。應當一心、

Hearing such a sutra, should not give rise to doubt. They should with single mind

廣說此經，世世值佛，疾成佛道。」

Widely teach this sutra, and life after life meet Buddhas and quickly attain the Buddha Way."

爾時，千世界微塵等菩薩摩訶薩，從地踴出者，皆於佛前一心合掌，瞻仰尊顏，而白佛言：「世尊！我等於佛滅後，世尊分身所在國土滅度之處，當廣說此經。所以者何？我等亦自欲得是真淨大法，受持、讀誦、解說、書寫，而供養之。」

At that time the Bodhisattva-Mahasattvas, as many as the dust motes of a thousand worlds, who had sprung up from the earth, all joined their palms single-mindedly before the Buddha, gazed up at his noble face, and said to the Buddha: "World-Honored One! After the Buddha's extinction, in the lands where the World-Honored One's emanation bodies are and where they enter extinction, we shall widely teach this sutra. Why? We ourselves also wish to obtain this true, pure, great Dharma, and to receive, uphold, read, recite, explain and copy it, and make offerings to it."

爾時世尊，於文殊師利等無量百千萬億舊住娑婆世界菩薩摩訶薩，及諸比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，一切眾前，現大神力，出廣長舌上至梵世，一切毛孔放於無量無數色光，皆悉遍照十方世界。眾寶樹下、師子座上諸佛，亦復如是，出廣長舌，放無量光。釋迦牟尼佛及寶樹下諸佛現神力時，滿百千歲，然後還攝舌相。一時謦欬、俱共彈指，是二音聲，遍至十方諸佛世界，地皆六種震動。其中眾生，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，以佛神力故，皆見此娑婆世界，無量無邊百千萬億眾寶樹下、師子座上諸佛；及見釋迦牟尼佛共多寶如來，在寶塔中、坐師子座；又見無量無邊百千萬億菩薩摩訶薩及諸四眾，恭敬圍繞釋迦牟尼佛。既見是已，皆大歡喜，得未曾有。即時諸天、於虛空中、高聲唱言：「過此無量無邊百千萬億阿僧祇世界，有國名娑婆，是中有佛名釋迦牟尼，今為諸菩薩摩訶薩說大乘經，名妙法蓮華，教菩薩法，佛所護念。汝等當深心隨喜，亦當禮拜供養釋迦牟尼佛。」彼諸眾生，聞虛空中聲已，合掌向娑婆世界作如是言：「南無釋迦牟尼佛！南無釋迦牟尼佛！」以種種華、香、瓔珞、幡蓋，及諸嚴身之具、珍寶妙物，皆共遙散娑婆世界。所散諸物，從十方來，譬如雲集，變成寶帳，遍覆此間諸佛之上。於時十方世界，通達無礙，如一佛土。

At that time the World-Honored One, before all the Bodhisattva-Mahasattvas headed by Manjushri, who had long dwelt in the Saha world, in immeasurable hundreds of thousands of myriads, and before the bhikshus, bhikshunis, upasakas and upasikas, devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans, in the presence of all, displayed great supernatural power: he put out his broad and long tongue, reaching up to the Brahma world, and from all the pores of his body he sent out light of immeasurable and countless colors, which shone everywhere on the worlds of the ten directions. The Buddhas seated on lion thrones beneath jeweled trees also did the same, extending their broad and long tongues and emitting immeasurable light. While Shakyamuni Buddha and the Buddhas beneath the jeweled trees displayed their supernatural power, a full hundred thousand years passed before they withdrew their tongues. At once they cleared their throats and together snapped their fingers, and these two sounds reached the Buddha worlds of the ten directions, and the earth shook in six ways. The beings within them, devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans, by the Buddha's supernatural power all saw in this Saha world the Buddhas seated on lion thrones beneath immeasurable, boundless, hundreds of thousands of myriad jeweled trees; and they saw Shakyamuni Buddha together with Prabhutaratna Tathagata seated on the lion throne in the jeweled stupa; and also saw immeasurable, boundless, hundreds of thousands of myriad Bodhisattva-Mahasattvas and the four groups respectfully surrounding Shakyamuni Buddha. Having seen this, they were all greatly delighted, having obtained what they had never had before. At once the devas in the sky cried out loudly: "Passing beyond this immeasurable, boundless, hundreds of thousands of myriad asamkhya worlds, there is a country named Saha, in which there is a Buddha named Shakyamuni, who is now teaching the Mahayana sutra called the Lotus of the Wonderful Dharma to the Bodhisattva-Mahasattvas, a teaching for Bodhisattvas, protected and kept in mind by the Buddhas. You should rejoice deeply and also bow to and make offerings to Shakyamuni Buddha." Those beings, hearing the voice in the sky, joined their palms toward the Saha world and said: "Namo (I take refuge in) Shakyamuni Buddha! Namo Shakyamuni Buddha!" They scattered from afar over the Saha world all kinds of flowers, incense, necklaces, banners, canopies, adornments for the body, and precious and wondrous things. The things they scattered came from the ten directions like gathering clouds, and turned into jeweled canopies, covering all the Buddhas here. At that time the worlds of the ten directions were open and unobstructed, like one Buddha land.

爾時，佛告上行等菩薩大眾：「諸佛神力如是，無量無邊、不可思議，若我以是神力，於無量無邊百千萬億阿僧祇劫，為囑累故，說此經功德，猶不能盡。以要言之，如來一切所有之法、如來一切自在神力、如來一切秘要之藏、如來一切甚深之事，皆於此經宣示顯說。是故汝等於如來滅後，應一心受持、讀誦、解說、書寫、如說修行。所在國土，若有受持、讀誦、解說、書寫、如說修行，若經卷所住之處，若於園中、若於林中、若於樹下、若於僧坊、若白衣舍、若在殿堂、若山谷曠野，是中皆應起塔供養。所以者何？當知是處、即是道場，諸佛於此得阿耨多羅三藐三菩提，諸佛於此轉於法輪，諸佛於此而般涅槃。」

At that time the Buddha told the great assembly of Bodhisattvas led by Visishtacaritra: "The supernatural powers of the Buddhas are like this, immeasurable, boundless and inconceivable; if I used this supernatural power for immeasurable, boundless, hundreds of thousands of myriad asamkhya kalpas, in order to entrust it, to describe the merit of this sutra, I still could not finish. In brief, all the Dharma possessed by the Tathagata, all the free supernatural powers of the Tathagata, all the secret and essential treasury of the Tathagata, and all the profoundly deep affairs of the Tathagata are proclaimed and revealed in this sutra. Therefore, after the Tathagata's extinction, you should wholeheartedly receive, uphold, read, recite, explain and copy it, and practice as it teaches. In whatever land there are those who receive, uphold, read, recite, explain, copy and practice as it teaches, or where scrolls of the sutra reside, whether in a garden, in a forest, under a tree, in a monastery, in a layman's house, in a hall, or in a mountain valley or wilderness, in all these places you should build a stupa and make offerings. Why? Know that this place is the site of enlightenment, where the Buddhas attain unsurpassed perfect enlightenment, where the Buddhas turn the Dharma wheel, and where the Buddhas enter parinirvana."

爾時世尊欲重宣此義，而說偈言：

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

「諸佛救世者，住於大神通，

"The Buddhas, saviors of the world, abide in great supernatural power,

為悅眾生故，現無量神力，

To delight living beings they show immeasurable supernatural power,

舌相至梵天，身放無數光，

The tongue reaches to the Brahma heaven, the body gives off countless lights,

為求佛道者，現此希有事。

For those who seek the Buddha Way, they show this rare event.

諸佛謦欬聲，及彈指之聲，

The sound of the Buddhas clearing their throats, and the sound of their finger snaps,

周聞十方國，地皆六種動。

Is heard throughout the lands of the ten directions, and the earth shakes in six ways.

以佛滅度後，能持是經故，

Because after the Buddha's extinction, one can uphold this sutra,

諸佛皆歡喜，現無量神力。

The Buddhas are all delighted and show immeasurable supernatural power.

囑累是經故，讚美受持者，

Because they entrust this sutra, in praising those who uphold it,

於無量劫中，猶故不能盡。

Even in immeasurable kalpas they still cannot finish.

是人之功德，無邊無有窮，

The merit of this person is boundless and without end,

如十方虛空，不可得邊際。

Like the space of the ten directions, whose limit cannot be found.

能持是經者，則為已見我，

One who can uphold this sutra has thereby already seen me,

亦見多寶佛，及諸分身者，

And has also seen the Buddha Prabhutaratna and all the emanation Buddhas,

又見我今日，教化諸菩薩。

And sees me today teaching and transforming the Bodhisattvas.

能持是經者，令我及分身，

One who can uphold this sutra makes me and my emanation bodies,

滅度多寶佛，一切皆歡喜。

And the extinct Prabhutaratna Buddha, all delighted.

十方現在佛，並過去未來，

The Buddhas of the present in the ten directions, and those of past and future,

亦見亦供養，亦令得歡喜。

He also sees and makes offerings to, and also makes them glad.

諸佛坐道場，所得秘要法，

The secret and essential Dharma the Buddhas obtained seated at the site of enlightenment,

能持是經者，不久亦當得。

One who can uphold this sutra will before long also obtain.

能持是經者，於諸法之義，

One who can uphold this sutra, in regard to the meanings of the dharmas,

名字及言辭，樂說無窮盡，

Their names and words, will delight in teaching without end,

如風於空中，一切無障礙。

Like wind in the sky, everywhere without obstruction.

於如來滅後，知佛所說經，

After the Tathagata's extinction, he will know the sutras the Buddha taught,

因緣及次第，隨義如實說，

Their causes and conditions and order, and teach truthfully according to meaning,

如日月光明，能除諸幽冥。

Like the light of the sun and moon, able to remove all darkness.

斯人行世間，能滅眾生闇，

This person, walking in the world, can destroy the darkness of living beings,

教無量菩薩，畢竟住一乘。

Teaching immeasurable Bodhisattvas, to abide in the One Vehicle in the end.

是故有智者，聞此功德利，

Therefore the wise, hearing of the benefit of this merit,

於我滅度後，應受持斯經，

After my extinction, should receive and uphold this sutra,

是人於佛道，決定無有疑。」

And this person will have no doubt at all about the Buddha Way."

爾時，釋迦牟尼佛從法座起，現大神力，以右手摩無量菩薩摩訶薩頂，而作是言：「我於無量百千萬億阿僧祇劫，修習是難得阿耨多羅三藐三菩提法，今以付囑汝等。汝等應當一心流佈此法，廣令增益。」如是三摩諸菩薩摩訶薩頂，而作是言：「我於無量百千萬億阿僧祇劫，修習是難得阿耨多羅三藐三菩提法，今以付囑汝等。汝等當受持、讀誦、廣宣此法，令一切眾生普得聞知。所以者何？如來有大慈悲，無諸慳悋，亦無所畏，能與眾生，佛之智慧、如來智慧、自然智慧，如來是一切眾生之大施主。汝等亦應隨學如來之法，勿生慳悋。於未來世，若有善男子、善女人，信如來智慧者，當為演說此法華經，使得聞知，為令其人得佛慧故。若有眾生不信受者，當於如來餘深法中，示教利喜。汝等若能如是，則為已報諸佛之恩。」

At that time Shakyamuni Buddha rose from the Dharma seat, displayed great supernatural power, stroked the heads of immeasurable Bodhisattva-Mahasattvas with his right hand, and said: "For immeasurable hundreds of thousands of myriad asamkhya kalpas I have practiced this hard-to-obtain Dharma of unsurpassed perfect enlightenment, and now I entrust it to you. You should wholeheartedly spread this Dharma, so that it widely increases." Thus he stroked the heads of the Bodhisattva-Mahasattvas three times and said: "For immeasurable hundreds of thousands of myriad asamkhya kalpas I have practiced this hard-to-obtain Dharma of unsurpassed perfect enlightenment, and now I entrust it to you. You should receive, uphold, read, recite and widely proclaim this Dharma, so that all living beings may hear and know it everywhere. Why? The Tathagata has great compassion, is without stinginess, and is also without fear, and can give living beings the Buddha's wisdom, the Tathagata's wisdom, and natural wisdom; the Tathagata is the great benefactor of all living beings. You too should learn the Tathagata's Dharma accordingly and not give rise to stinginess. In the future, if there are good men or good women who believe in the Tathagata's wisdom, you should expound this Lotus Sutra for them so that they may hear and know it, so that these people may obtain the Buddha's wisdom. If there are living beings who do not believe or accept it, you should instruct, benefit and delight them with other profound teachings of the Tathagata. If you can do this, you will have repaid the kindness of the Buddhas."

時諸菩薩摩訶薩，聞佛作是說已，皆大歡喜遍滿其身，益加恭敬，曲躬、低頭，合掌向佛，俱發聲言：「如世尊勅，當具奉行。唯然，世尊！願不有慮。」諸菩薩摩訶薩眾，如是三反，俱發聲言：「如世尊勅，當具奉行。唯然，世尊！願不有慮。」

At that time the Bodhisattva-Mahasattvas, hearing the Buddha say this, were all greatly delighted, their whole bodies filled with joy, and with even greater reverence they bowed, lowered their heads, joined their palms toward the Buddha, and said together: "As the World-Honored One commands, we shall fully carry it out. Yes, World-Honored One! May you have no worry." The assembly of Bodhisattva-Mahasattvas said this three times with one voice: "As the World-Honored One commands, we shall fully carry it out. Yes, World-Honored One! May you have no worry."

爾時釋迦牟尼佛令十方來諸分身佛各還本土，而作是言：「諸佛各隨所安，多寶佛塔還可如故。」說是語時，十方無量分身諸佛——坐寶樹下師子座上者，及多寶佛，並上行等無邊阿僧祇菩薩大眾，舍利弗等聲聞四眾，及一切世間天、人、阿修羅等，聞佛所說，皆大歡喜。

At that time Shakyamuni Buddha told the emanation Buddhas who had come from the ten directions to each return to his own land, and said: "Let each Buddha go where he is at ease, and the stupa of Prabhutaratna Buddha may be restored as it was." When he said these words, the immeasurable emanation Buddhas of the ten directions, those seated on lion thrones beneath the jeweled trees, and Prabhutaratna Buddha, together with the boundless asamkhya assembly of Bodhisattvas headed by Visishtacaritra, the four groups of shravakas headed by Shariputra, and all the devas, humans and asuras of the world, hearing what the Buddha said, were all greatly delighted.

爾時宿王華菩薩白佛言：「世尊！藥王菩薩云何遊於娑婆世界？世尊！是藥王菩薩有若干百千萬億那由他難行苦行？善哉，世尊！願少解說。」諸天、龍、神、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，又他國土諸來菩薩，及此聲聞眾，聞皆歡喜。

At that time the Bodhisattva Nakshatraraja-Pushpa said to the Buddha: "World-Honored One! How does the Bodhisattva Bhaishajyaraja roam through the Saha world? World-Honored One! How many hundreds of thousands of myriad nayuta of hard and painful practices has this Bodhisattva Bhaishajyaraja done? It is good, World-Honored One! I wish you would explain briefly." The devas, nagas, spirits, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans, and the Bodhisattvas from other lands who had come, and the assembly of shravakas here, hearing this, were all glad.

爾時佛告宿王華菩薩：「乃往過去無量恆河沙劫，有佛號日月淨明德如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其佛有八十億大菩薩摩訶薩，七十二恆河沙大聲聞眾，佛壽四萬二千劫，菩薩壽命亦等。彼國無有女人、地獄、餓鬼、畜生、阿修羅等，及以諸難；地平如掌，琉璃所成，寶樹莊嚴，寶帳覆上，垂寶華幡，寶瓶香爐周遍國界，七寶為臺，一樹一臺，其樹去臺盡一箭道。此諸寶樹，皆有菩薩、聲聞而坐其下。諸寶臺上，各有百億諸天作天伎樂，歌歎於佛，以為供養。爾時彼佛為一切眾生憙見菩薩，及眾菩薩、諸聲聞眾，說法華經。

At that time the Buddha told the Bodhisattva Nakshatraraja-Pushpa: "Long ago in the past, immeasurable kalpas as many as the sands of the Ganges ago, there was a Buddha named Candra-Surya-Vimala-Prabhasasri Tathagata, worthy of offerings, perfectly enlightened, perfect in knowledge and conduct, well gone, knower of the world, unsurpassed one, tamer of men, teacher of gods and humans, Buddha, World-Honored One. That Buddha had eight billion great Bodhisattva-Mahasattvas and seventy-two Ganges-sands' worth of great shravakas, and the Buddha's lifespan was forty-two thousand kalpas, and the Bodhisattvas' lifespans were equal. In that land there were no women, hells, hungry ghosts, animals or asuras, nor any such difficulties; the ground was flat as the palm, made of lapis lazuli, adorned with jeweled trees, with jeweled canopies covering the top, hanging jeweled flowers and banners, and jeweled vases and censers throughout the land, with terraces of the seven jewels, one terrace for each tree, each tree being an arrow's flight from its terrace. Beneath these jeweled trees there were Bodhisattvas and shravakas seated. On all the jeweled terraces there were a hundred billion devas playing heavenly music, singing praises to the Buddha as offerings. At that time that Buddha taught the Lotus Sutra to the Bodhisattva Sarvasattvapriyadarshana (Beloved by All Beings), the other Bodhisattvas, and the assembly of shravakas.

「是一切眾生憙見菩薩，樂習苦行，於日月淨明德佛法中，精進經行，一心求佛，滿萬二千歲已，得現一切色身三昧。得此三昧已，心大歡喜，即作念言：『我得現一切色身三昧，皆是得聞法華經力，我今當供養日月淨明德佛及法華經。』即時入是三昧，於虛空中，雨曼陀羅華、摩訶曼陀羅華、細末堅黑栴檀，滿虛空中，如雲而下，又雨海此岸栴檀之香——此香六銖，價直娑婆世界——以供養佛。作是供養已，從三昧起，而自念言：『我雖以神力供養於佛，不如以身供養。』即服諸香——栴檀、薰陸、兜樓婆、畢力迦、瀋水、膠香，又飲瞻蔔諸華香油，滿千二百歲已，香油塗身，於日月淨明德佛前，以天寶衣而自纏身，灌諸香油，以神通力願而自然身，光明遍照八十億恆河沙世界。其中諸佛同時讚言：『善哉，善哉！善男子！是真精進，是名真法供養如來。若以華、香、瓔珞、燒香、末香、塗香、天繒、幡蓋及海此岸栴檀之香，如是等種種諸物供養，所不能及；假使國城、妻子佈施，亦所不及。善男子！是名第一之施，於諸施中最尊最上，以法供養諸如來故。』作是語已而各默然。其身火燃千二百歲，過是已後，其身乃盡。

(The Buddha continued:) "This Bodhisattva Beloved by All Beings delighted in practicing austerities; in the Dharma of the Buddha Candra-Surya-Vimala-Prabhasasri, he diligently walked and meditated, seeking the Buddha with single mind, and when twelve thousand years were completed he attained the samadhi of manifesting all forms. Having attained this samadhi, his heart was greatly delighted and at once he thought: 'My attainment of the samadhi of manifesting all forms is entirely due to the power of hearing the Lotus Sutra; I should now make offerings to the Buddha Candra-Surya-Vimala-Prabhasasri and the Lotus Sutra.' At once he entered this samadhi, and in the sky he rained mandarava flowers, great mandarava flowers, and fine powdered hard black sandalwood, filling the sky and descending like clouds, and also rained the fragrance of sea-shore sandalwood, six zhu of which is worth the whole Saha world, as an offering to the Buddha. Having made this offering, he rose from samadhi and thought to himself: 'Though I have made offerings to the Buddha with supernatural power, it is not as good as making offerings with my body.' At once he took various perfumes, sandalwood, frankincense, turushka, pilika, aloeswood and resin incense, and also drank the fragrant oils of champaka and other flowers; when twelve hundred years were completed, he anointed his body with fragrant oil, and before the Buddha Candra-Surya-Vimala-Prabhasasri he wrapped his body in heavenly jeweled garments, poured on fragrant oils, and by the power of his supernatural vow set his own body on fire, and the light shone over eighty billion worlds as many as the sands of the Ganges. The Buddhas in them praised him at the same time: 'Good, good! Good man! This is true diligence; this is called true Dharma offering to the Tathagata. If one made offerings with flowers, incense, necklaces, burning incense, powdered incense, paste incense, heavenly silks, banners and canopies, and sea-shore sandalwood fragrance, and such other things, it would not equal this; even if one gave away states, cities, wife and children, it would not equal this. Good man! This is called the foremost giving, the most honored and highest among all giving, because it makes offerings to the Tathagatas with the Dharma.' Having said this, they each fell silent. His body burned for twelve hundred years, and after that his body was consumed.

「一切眾生憙見菩薩作如是法供養已，命終之後，復生日月淨明德佛國中，於淨德王家結加趺坐，忽然化生。即為其父而說偈言：

(The Buddha continued:) "After the Bodhisattva Beloved by All Beings had made such a Dharma offering and his life ended, he was born again in the land of Candra-Surya-Vimala-Prabhasasri, in the house of King Vimaladatta, seated in the lotus posture, born suddenly by transformation. At once he spoke to his father in verse:

「『大王今當知，我經行彼處，

"'Great King, know now, that I walked and meditated in that place,

即時得一切，現諸身三昧。

And at that moment obtained the samadhi of manifesting all bodies.

懃行大精進，捨所愛之身，

With diligent and great effort, I gave up my beloved body,

供養於世尊，為求無上慧。』

To make offerings to the World-Honored One, in order to seek unsurpassed wisdom.'

「說是偈已，而白父言：『日月淨明德佛，今故現在。我先供養佛已，得解一切眾生語言陀羅尼，復聞是法華經八百千萬億那由他甄迦羅、頻婆羅、阿閦婆等偈。大王！我今當還供養此佛。』白已，即坐七寶之臺，上昇虛空，高七多羅樹，往到佛所，頭面禮足，合十指爪，以偈讚佛：

(The Buddha continued:) "Having spoken this verse, he said to his father: 'The Buddha Candra-Surya-Vimala-Prabhasasri is still present now. Having first made offerings to the Buddha, I attained the dharani that understands the speech of all living beings, and also heard the verses of this Lotus Sutra, eight hundred thousand myriad nayuta kinkara, bimbara and akshobhya in number. Great King! I should now return and make offerings to this Buddha.' Having said this, he at once sat on a terrace of the seven jewels, rose up into the sky to the height of seven tala trees, went to where the Buddha was, bowed with his head at his feet, joined the ten fingers, and praised the Buddha in verse:

「『容顏甚奇妙，光明照十方，

"'Your countenance is most wondrous, your light illumines the ten directions,

我適曾供養，今復還親覲。』

I once made offerings to you, and now I return to see you again.'

「爾時，一切眾生憙見菩薩說是偈已，而白佛言：『世尊！世尊猶故在世。』爾時日月淨明德佛，告一切眾生憙見菩薩：『善男子！我涅槃時到、滅盡時至，汝可安施床座，我於今夜當般涅槃。』又勅一切眾生憙見菩薩：『善男子！我以佛法囑累於汝及諸菩薩大弟子，並阿耨多羅三藐三菩提法，亦以三千大千七寶世界諸寶樹、寶臺及給侍諸天，悉付於汝。我滅度後，所有舍利亦付囑汝，當令流佈，廣設供養，應起若干千塔。』如是日月淨明德佛勅一切眾生憙見菩薩已，於夜後分入於涅槃。

(The Buddha continued:) "At that time the Bodhisattva Beloved by All Beings, having spoken this verse, said to the Buddha: 'World-Honored One! The World-Honored One is still in the world.' Then the Buddha Candra-Surya-Vimala-Prabhasasri said to the Bodhisattva Beloved by All Beings: 'Good man! The time of my nirvana has come, the time of my extinction has arrived; you may set out a couch and seat, and I shall enter parinirvana tonight.' He also instructed the Bodhisattva Beloved by All Beings: 'Good man! I entrust the Buddha-Dharma to you and to the great disciples among the Bodhisattvas, together with the Dharma of unsurpassed perfect enlightenment, and I also hand over to you the jeweled trees and jeweled terraces of the three-thousand great thousand worlds of the seven jewels and the devas who attend them. After my extinction, I also entrust to you all my relics, which you should spread widely and make offerings to, building so many thousands of stupas.' Having thus instructed the Bodhisattva Beloved by All Beings, the Buddha Candra-Surya-Vimala-Prabhasasri entered nirvana in the last part of the night.

「爾時，一切眾生憙見菩薩見佛滅度，悲感、懊惱，戀慕於佛，即以海此岸栴檀為𧂐，供養佛身，而以燒之。火滅已後，收取捨利，作八萬四千寶瓶，以起八萬四千塔，高三世界，表剎莊嚴，垂諸幡蓋，懸眾寶鈴。

(The Buddha continued:) "At that time the Bodhisattva Beloved by All Beings, seeing the Buddha enter extinction, grieved and was anguished, longing for the Buddha, and at once used sea-shore sandalwood as firewood to make an offering of the Buddha's body, and cremated it. After the fire died down, he collected the relics, made eighty-four thousand jeweled vases, and built eighty-four thousand stupas, as high as three worlds, with majestic finials, hanging banners and canopies and suspended jeweled bells.

「爾時一切眾生憙見菩薩復自念言：『我雖作是供養，心猶未足，我今當更供養舍利。』便語諸菩薩大弟子及天、龍、夜叉等一切大眾：『汝等當一心念，我今供養日月淨明德佛舍利。』作是語已，即於八萬四千塔前，燃百福莊嚴臂七萬二千歲而以供養，令無數求聲聞眾、無量阿僧祇人，發阿耨多羅三藐三菩提心，皆使得住現一切色身三昧。

(The Buddha continued:) "At that time the Bodhisattva Beloved by All Beings thought again: 'Though I have made this offering, my heart is still not satisfied; I should now make further offerings to the relics.' So he said to the great disciples among the Bodhisattvas and to the devas, nagas, yakshas and all the great assembly: 'You should think with one mind; I now make offerings to the relics of the Buddha Candra-Surya-Vimala-Prabhasasri.' Having said this, before the eighty-four thousand stupas he burned his arm, adorned with a hundred blessings, for seventy-two thousand years as an offering, and caused countless seekers of shravaka status and immeasurable asamkhya of people to give rise to the aspiration for unsurpassed perfect enlightenment and to abide in the samadhi of manifesting all forms.

「爾時，諸菩薩、天、人、阿修羅等，見其無臂，憂惱悲哀而作是言：『此一切眾生憙見菩薩，是我等師，教化我者，而今燒臂，身不具足。』於時一切眾生憙見菩薩，於大眾中立此誓言：『我捨兩臂，必當得佛金色之身，若實不虛，令我兩臂還復如故。』作是誓已，自然還復，由斯菩薩福德智慧淳厚所致。當爾之時，三千大千世界六種震動，天雨寶華，一切人、天得未曾有。」

(The Buddha continued:) "At that time the Bodhisattvas, devas, humans, asuras and others, seeing that he had no arms, were troubled and grieved and said: 'This Bodhisattva Beloved by All Beings is our teacher, who taught and transformed us, and now he has burned his arm and his body is not whole.' At that time the Bodhisattva Beloved by All Beings made this vow in the great assembly: 'I have given up both arms; I shall surely attain the Buddha's golden body; if this is true and not false, let my two arms be restored as before.' Having made this vow, they were naturally restored, which was brought about by the pure and deep merit and wisdom of this Bodhisattva. At that moment the three-thousand great thousand worlds shook in six ways, jeweled flowers rained from heaven, and all humans and devas obtained what they had never had before."

佛告宿王華菩薩：「於汝意云何？一切眾生憙見菩薩，豈異人乎？今藥王菩薩是也。其所捨身佈施，如是無量百千萬億那由他數。

The Buddha told the Bodhisattva Nakshatraraja-Pushpa: "What do you think? Could the Bodhisattva Beloved by All Beings have been anyone else? He is the present Bodhisattva Bhaishajyaraja. The number of times he gave up his body in giving was immeasurable hundreds of thousands of myriad nayuta.

「宿王華！若有發心欲得阿耨多羅三藐三菩提者，能燃手指，乃至足一指，供養佛塔，勝以國城、妻子，及三千大千國土山林河池、諸珍寶物而供養者，若復有人，以七寶滿三千大千世界，供養於佛，及大菩薩、辟支佛、阿羅漢，是人所得功德，不如受持此法華經，乃至一四句偈，其福最多。

(The Buddha continued:) "Nakshatraraja-Pushpa! If there is someone who has aroused the aspiration to attain unsurpassed perfect enlightenment and can burn a finger of the hand, or even a toe of the foot, as an offering to a Buddha stupa, that surpasses one who makes offerings with states, cities, wife and children, and with the lands, mountains, forests, rivers and ponds of the three-thousand great thousand worlds and all kinds of treasures; and if someone fills the three-thousand great thousand worlds with the seven jewels and makes offerings to a Buddha, and to great Bodhisattvas, pratyekabuddhas and arhats, the merit this person gains is not equal to that of receiving and upholding this Lotus Sutra, even a single four-line verse, whose blessing is greatest.

「宿王華！譬如一切川流江河，諸水之中海為第一；此法華經亦復如是，於諸如來所說經中，最為深大。又如土山、黑山、小鐵圍山、大鐵圍山及十寶山，眾山之中，須彌山為第一；此法華經亦復如是，於諸經中最為其上。又如眾星之中，月天子最為第一；此法華經亦復如是，於千萬億種諸經法中最為照明。又如日天子能除諸闇；此經亦復如是，能破一切不善之闇。又如諸小王中，轉輪聖王最為第一；此經亦復如是，於眾經中最為其尊。又如帝釋於三十三天中王，此經亦復如是，諸經中王。又如大梵天王，一切眾生之父；此經亦復如是，一切賢聖，學、無學，及發菩薩心者之父。又如一切凡夫人中，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛為第一；此經亦復如是，一切如來所說、若菩薩所說、若聲聞所說，諸經法中，最為第一。有能受持是經典者，亦復如是，於一切眾生中亦為第一。一切聲聞、辟支佛中，菩薩為第一；此經亦復如是，於一切諸經法中最為第一。如佛為諸法王；此經亦復如是，諸經中王。

(The Buddha continued:) "Nakshatraraja-Pushpa! It is like all the streams, rivers and waters, among which the sea is foremost; this Lotus Sutra is the same, being the deepest and greatest among all the sutras the Tathagatas have taught. It is also like earth mountains, black mountains, the small Iron Ring Mountains, the great Iron Ring Mountains and the ten jeweled mountains, among which Mount Sumeru is foremost; this Lotus Sutra is the same, being the highest of all sutras. It is also like the moon god among the stars, who is foremost; this Lotus Sutra is the same, being the most illuminating among tens of millions of myriad kinds of sutras. It is also like the sun god, who can dispel all darkness; this sutra is the same, able to break all the darkness of the unwholesome. It is also like the wheel-turning sage king among small kings, who is foremost; this sutra is the same, being the most honored among all sutras. It is also like Indra, king of the thirty-three heavens; this sutra is the same, king among sutras. It is also like the great Brahma king, father of all living beings; this sutra is the same, father of all sages, of those in training and beyond training, and of those who have given rise to the Bodhisattva mind. It is also like, among all ordinary people, the srotapanna, sakrdagamin, anagamin, arhat and pratyekabuddha being foremost; this sutra is the same, being foremost among all the teachings of the sutras, whether spoken by the Tathagatas, by Bodhisattvas, or by shravakas. One who can receive and uphold this sutra is the same, foremost among all living beings. Among all shravakas and pratyekabuddhas, the Bodhisattva is foremost; this sutra is the same, foremost among all sutra teachings. As the Buddha is king of all dharmas, this sutra is the same, king among sutras.

「宿王華！此經能救一切眾生者，此經能令一切眾生離諸苦惱，此經能大饒益一切眾生，充滿其願。如清涼池！能滿一切諸渴乏者，如寒者得火，如裸者得衣，如商人得主，如子得母，如渡得船，如病得醫，如暗得燈，如貧得寶，如民得王，如賈客得海，如炬除暗；此法華經亦復如是，能令眾生離一切苦、一切病痛，能解一切生死之縛。若人得聞此法華經，若自書、若使人書，所得功德，以佛智慧籌量多少，不得其邊。若書是經卷，華、香、瓔珞、燒香、末香、塗香，幡蓋、衣服，種種之燈——酥燈、油燈、諸香油燈、瞻蔔油燈、須曼那油燈、波羅羅油燈、婆利師迦油燈、那婆摩利油燈——供養，所得功德，亦復無量。

(The Buddha continued:) "Nakshatraraja-Pushpa! This sutra can save all living beings, this sutra can free all living beings from suffering and distress, this sutra can greatly benefit all living beings and fulfill their wishes. It is like a cool pond! It can satisfy all who are thirsty; like a cold person finding fire, like a naked person finding clothes, like merchants finding a leader, like a child finding its mother, like one crossing finding a boat, like the sick finding a doctor, like the dark finding a lamp, like the poor finding treasure, like the people finding a king, like traders finding the sea, like a torch dispelling darkness; this Lotus Sutra is the same, able to free living beings from all suffering and all illness and pain, and to loosen all the bonds of birth and death. If a person hears this Lotus Sutra, and either copies it himself or has others copy it, the merit he obtains, measured by the Buddha's wisdom, cannot be given any limit. If one copies this sutra scroll and makes offerings of flowers, incense, necklaces, burning incense, powdered incense, paste incense, banners, canopies, clothing and all kinds of lamps, butter lamps, oil lamps, lamps of fragrant oils, champaka oil lamps, sumana oil lamps, patala oil lamps, varshika oil lamps and navamallika oil lamps, the merit he gains is also immeasurable.

「宿王華！若有人聞是藥王菩薩本事品者，亦得無量無邊功德。若有女人聞是藥王菩薩本事品，能受持者，盡是女身，後不復受。若如來滅後後五百歲中，若有女人聞是經典，如說修行。於此命終，即往安樂世界，阿彌陀佛、大菩薩眾，圍繞住處，生蓮華中，寶座之上，不復為貪欲所惱，亦復不為瞋恚愚痴所惱，亦復不為憍慢嫉妬諸垢所惱，得菩薩神通、無生法忍。得是忍已，眼根清淨，以是清淨眼根，見七百萬二千億那由他恆河沙等諸佛如來。是時諸佛遙共讚言：『善哉，善哉！善男子！汝能於釋迦牟尼佛法中，受持讀誦思惟是經，為他人說，所得福德無量無邊，火不能燒，水不能漂，汝之功德，千佛共說不能令盡。汝今已能破諸魔賊，壞生死軍，諸餘怨敵皆悉摧滅。善男子！百千諸佛，以神通力共守護汝，於一切世間天、人之中無如汝者，唯除如來，其諸聲聞、辟支佛、乃至菩薩，智慧禪定無有與汝等者。』宿王華！此菩薩成就如是功德智慧之力。若有人聞是藥王菩薩本事品，能隨喜讚善者，是人現世口中常出青蓮華香，身毛孔中常出牛頭栴檀之香，所得功德，如上所說。是故，宿王華！以此藥王菩薩本事品囑累於汝。我滅度後後五百歲中，廣宣流佈於閻浮提，無令斷絕，惡魔、魔民、諸天、龍、夜叉、鳩槃茶等，得其便也。

(The Buddha continued:) "Nakshatraraja-Pushpa! If anyone hears this chapter on the Previous Life of the Bodhisattva Bhaishajyaraja, they will also gain immeasurable, boundless merit. If a woman hears this chapter on the Previous Life of the Bodhisattva Bhaishajyaraja and can receive and uphold it, she will have this woman's body for the last time and not receive another. If in the last five hundred years after the Tathagata's extinction, any woman hears this sutra and practices as it teaches, at the end of this life she will go at once to the Land of Peace and Bliss, where Amitabha Buddha and the assembly of great Bodhisattvas surround the place, and she will be born in a lotus flower on a jeweled seat, no longer troubled by greed, nor by anger or ignorance, nor by the defilements of pride, arrogance and jealousy, and will attain the Bodhisattva's supernatural powers and the forbearance of non-arising. Having attained this forbearance, her eye-faculty will be pure, and with this pure eye-faculty she will see seven million two hundred thousand myriad nayuta Buddhas, Tathagatas, as many as the sands of the Ganges. Then the Buddhas will praise her together from afar: 'Good, good! Good woman! In the Dharma of Shakyamuni Buddha you have received, upheld, read, recited and reflected on this sutra and taught it to others, and the merit and virtue you gain are immeasurable and boundless; fire cannot burn it, water cannot wash it away, and a thousand Buddhas speaking together could not exhaust your merit. You have now been able to break the thieves of the demons, destroy the army of birth and death, and crush all other enemies. Good woman! Hundreds of thousands of Buddhas together guard you with supernatural power, and among all the devas and humans of the world there is none like you, except the Tathagata; and among all the shravakas, pratyekabuddhas, and even Bodhisattvas, none equals you in wisdom and meditative concentration.' Nakshatraraja-Pushpa! This Bodhisattva has attained such merit and the power of wisdom. If anyone hears this chapter on the Previous Life of the Bodhisattva Bhaishajyaraja and can rejoice and praise it, in this life from that person's mouth the fragrance of blue lotuses will always come, and from his pores the fragrance of ox-head sandalwood will always come, and the merit he gains is as described above. Therefore, Nakshatraraja-Pushpa! I entrust to you this chapter on the Previous Life of the Bodhisattva Bhaishajyaraja. In the last five hundred years after my extinction, spread it widely in Jambudvipa and do not let it be cut off, lest evil demons, demon people, devas, nagas, yakshas, kumbhandas and others take advantage.

「宿王華！汝當以神通之力守護是經。所以者何？此經則為閻浮提人，病之良藥。若人有病，得聞是經，病即消滅，不老不死。宿王華！汝若見有受持是經者，應以青蓮花盛滿末香，供散其上。散已，作是念言：『此人不久必當取草坐於道場，破諸魔軍，當吹法螺、擊大法鼓，度脫一切眾生老病死海。』是故求佛道者、見有受持是經典人，應當如是生恭敬心。」

(The Buddha continued:) "Nakshatraraja-Pushpa! You should guard this sutra with the power of your supernatural abilities. Why? This sutra is a good medicine for the people of Jambudvipa. If a person has an illness and hears this sutra, the illness is at once removed, and he neither ages nor dies. Nakshatraraja-Pushpa! If you see someone who receives and upholds this sutra, you should fill blue lotus flowers with powdered incense and scatter it over him. After scattering, think this: 'Before long this person will surely take grass and sit at the site of enlightenment, break the armies of the demons, blow the Dharma conch and beat the great Dharma drum, and deliver all living beings from the sea of birth, old age, sickness and death.' Therefore those who seek the Buddha Way, on seeing a person who receives and upholds this sutra, should give rise to such a reverent mind."

說是藥王菩薩本事品時，八萬四千菩薩得解一切眾生語言陀羅尼。多寶如來於寶塔中讚宿王華菩薩言：「善哉，善哉！宿王華！汝成就不可思議功德，乃能問釋迦牟尼佛如此之事，利益無量一切眾生。」

When this chapter on the Previous Life of the Bodhisattva Bhaishajyaraja was spoken, eighty-four thousand Bodhisattvas attained the dharani that understands the speech of all living beings. The Tathagata Prabhutaratna, in the jeweled stupa, praised the Bodhisattva Nakshatraraja-Pushpa, saying: "Good, good! Nakshatraraja-Pushpa! You have attained inconceivable merit, and could ask Shakyamuni Buddha such a matter, benefiting immeasurable living beings."

後秦龜茲國三藏法師鳩摩羅什奉詔譯

Translated by imperial command by Kumarajiva, Tripitaka Dharma Master from the Kingdom of Kucha (around present-day Kuqa, Xinjiang), of the Later Qin dynasty.

爾時釋迦牟尼佛放大人相肉髻光明，及放眉間白毫相光，遍照東方百八萬億那由他恆河沙等諸佛世界。過是數已，有世界名淨光莊嚴，其國有佛，號淨華宿王智如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為無量無邊菩薩大眾恭敬圍繞而為說法，釋迦牟尼佛白毫光明遍照其國。爾時一切淨光莊嚴國中，有一菩薩名曰妙音，久已殖眾德本，供養親近無量百千萬億諸佛，而悉成就甚深智慧，得妙幢相三昧、法華三昧、淨德三昧、宿王戲三昧、無緣三昧、智印三昧、解一切眾生語言三昧、集一切功德三昧、清淨三昧、神通遊戲三昧、慧炬三昧、莊嚴王三昧、淨光明三昧、淨藏三昧、不共三昧、日旋三昧，得如是等百千萬億恆河沙等諸大三昧。釋迦牟尼佛光照其身，即白淨華宿王智佛言：「世尊！我當往詣娑婆世界，禮拜、親近、供養釋迦牟尼佛，及見文殊師利法王子菩薩、藥王菩薩、勇施菩薩、宿王華菩薩、上行意菩薩、莊嚴王菩薩、藥上菩薩。」

At that time Shakyamuni Buddha sent out the light of the ushnisha, the mark of a great person, and the light of the white hair-curl between his eyebrows, which shone everywhere on the Buddha worlds to the east, one hundred eight myriad nayuta, as many as the sands of the Ganges. Beyond that number there was a world called Vairochana Rashmi Pratimandita, in which there was a Buddha named Nakshatraraja-Pushpa-Jnana Tathagata, worthy of offerings, perfectly enlightened, perfect in knowledge and conduct, well gone, knower of the world, unsurpassed one, tamer of men, teacher of gods and humans, Buddha, World-Honored One, who was respectfully surrounded by an immeasurable, boundless assembly of Bodhisattvas and taught them the Dharma, and the light of Shakyamuni Buddha's white hair-curl shone over that land. At that time, in that whole land of Pure Light Adornment, there was a Bodhisattva named Gadgadasvara (Wonderful Voice), who had long planted roots of virtue and made offerings to and drawn near to immeasurable hundreds of thousands of myriad Buddhas, and had fully attained profound wisdom, obtaining the samadhi of the wonderful banner mark, the Lotus samadhi, the pure virtue samadhi, the samadhi of the play of the king of constellations, the samadhi of no conditions, the samadhi of the wisdom seal, the samadhi of understanding the speech of all living beings, the samadhi of gathering all merits, the pure samadhi, the samadhi of the play of supernatural powers, the samadhi of the torch of wisdom, the samadhi of the king of adornments, the samadhi of pure light, the samadhi of the pure treasury, the samadhi of non-sharing, and the samadhi of the revolving sun, obtaining great samadhis such as these, hundreds of thousands of myriad as many as the sands of the Ganges. The light of Shakyamuni Buddha shone on his body, and he at once said to the Buddha Nakshatraraja-Pushpa-Jnana: "World-Honored One! I should go to the Saha world, bow to, draw near to and make offerings to Shakyamuni Buddha, and see the Dharma-prince Bodhisattva Manjushri, the Bodhisattva Bhaishajyaraja, the Bodhisattva Pradanashura, the Bodhisattva Nakshatraraja-Pushpa, the Bodhisattva Visishtacaritra, the Bodhisattva Vyuharaja, and the Bodhisattva Bhaishajyasamudgata."

爾時淨華宿王智佛告妙音菩薩：「汝莫輕彼國，生下劣想。善男子！彼娑婆世界，高下不平，土石諸山，穢惡充滿，佛身卑小，諸菩薩眾其形亦小。而汝身四萬二千由旬，我身六百八十萬由旬，汝身第一端正，百千萬福，光明殊妙，是故汝往，莫輕彼國——若佛、菩薩及國土，生下劣想。」

At that time the Buddha Nakshatraraja-Pushpa-Jnana told the Bodhisattva Gadgadasvara: "Do not look down on that land or give rise to the thought that it is inferior. Good man! That Saha world is uneven, high and low, with earth, stones and mountains, filled with filth and evil; the Buddha's body is small, and the assembly of Bodhisattvas there are small in form too. But your body is forty-two thousand yojanas, mine is six million eight hundred thousand yojanas, and your body is the most upright and beautiful, with hundreds of thousands of myriad blessings and a wondrous radiance, so when you go, do not look down on that land, giving rise to a thought of inferiority about the Buddha, the Bodhisattvas or the land."

妙音菩薩白其佛言：「世尊！我今詣娑婆世界，皆是如來之力，如來神通遊戲，如來功德智慧莊嚴。」於是妙音菩薩不起於座，身不動搖，而入三昧，以三昧力，於耆闍崛山，去法座不遠，化作八萬四千眾寶蓮華，閻浮檀金為莖，白銀為葉，金剛為鬚，甄叔迦寶以為其臺。

The Bodhisattva Gadgadasvara said to that Buddha: "World-Honored One! My going now to the Saha world is all by the power of the Tathagata, by the play of the Tathagata's supernatural powers, and by the adornment of the Tathagata's merit and wisdom." Then the Bodhisattva Gadgadasvara, without rising from his seat or moving his body, entered samadhi, and by the power of samadhi, on Mount Gridhrakuta, not far from the Dharma seat, he created eighty-four thousand lotus flowers of many jewels, with stems of Jambunada gold, leaves of white silver, stamens of diamond, and calyxes of kimshuka jewels.

爾時，文殊師利法王子見是蓮華，而白佛言：「世尊！是何因緣，先現此瑞？有若干千萬蓮華，閻浮檀金為莖，白銀為葉，金剛為鬚，甄叔迦寶以為其臺。」

At that time the Dharma-prince Manjushri, seeing these lotus flowers, said to the Buddha: "World-Honored One! For what reason do these auspicious signs appear first? There are many thousands of myriads of lotus flowers, with stems of Jambunada gold, leaves of white silver, stamens of diamond, and calyxes of kimshuka jewels."

爾時釋迦牟尼佛告文殊師利：「是妙音菩薩摩訶薩，欲從淨華宿王智佛國，與八萬四千菩薩，圍繞而來至此娑婆世界，供養、親近、禮拜於我，亦欲供養、聽法華經。」

At that time Shakyamuni Buddha told Manjushri: "This is the Bodhisattva-Mahasattva Gadgadasvara, who wishes to come from the land of the Buddha Nakshatraraja-Pushpa-Jnana, surrounded by eighty-four thousand Bodhisattvas, to this Saha world, to make offerings to, draw near to and bow to me, and also to make offerings to and listen to the Lotus Sutra."

文殊師利白佛言：「世尊！是菩薩種何善本？修何功德？而能有是大神通力？行何三昧？願為我等說是三昧名字，我等亦欲勤修行之，行此三昧，乃能見是菩薩色相大小，威儀進止。唯願世尊以神通力，彼菩薩來，令我得見。」

Manjushri said to the Buddha: "World-Honored One! What good roots has this Bodhisattva planted? What merit has he cultivated, that he can have such great supernatural power? What samadhi does he practice? I wish you would tell us the name of this samadhi, and we too wish to diligently practice it; by practicing this samadhi we could see the form and size of this Bodhisattva and his deportment, advancing and stopping. I only wish that the World-Honored One, by supernatural power, would bring that Bodhisattva here, so that we may see him."

爾時釋迦牟尼佛告文殊師利：「此久滅度多寶如來，當為汝等而現其相。」

At that time Shakyamuni Buddha told Manjushri: "The Tathagata Prabhutaratna, long extinct, will show his form to you."

時多寶佛告彼菩薩：「善男子！來，文殊師利法王子欲見汝身。」於時妙音菩薩於彼國沒，與八萬四千菩薩俱共發來。所經諸國，六種震動，皆悉雨於七寶蓮華；百千天樂，不鼓自鳴。是菩薩目如廣大青蓮華葉，正使和合百千萬月，其面貌端正復過於此，身真金色，無量百千功德莊嚴，威德熾盛，光明照曜，諸相具足，如那羅延堅固之身。入七寶臺，上昇虛空，去地七多羅樹，諸菩薩眾恭敬圍繞，而來詣此娑婆世界耆闍崛山。到已，下七寶臺，以價直百千瓔珞，持至釋迦牟尼佛所，頭面禮足，奉上瓔珞，而白佛言：「世尊！淨華宿王智佛問訊世尊，少病、少惱，起居輕利，安樂行不？四大調和不？世事可忍不？眾生易度不？無多貪欲、瞋恚、愚痴、嫉妬、慳慢不？無不孝父母、不敬沙門、邪見、不善心、不攝五情不？世尊！眾生能降伏諸魔怨不？久滅度多寶如來在七寶塔中，來聽法不？又問訊多寶如來，安隱、少惱，堪忍久住不？世尊！我今欲見多寶佛身，唯願世尊，示我令見。」

Then the Buddha Prabhutaratna told that Bodhisattva: "Good man! Come, the Dharma-prince Manjushri wishes to see your body." At that time the Bodhisattva Gadgadasvara disappeared from that land and set out together with eighty-four thousand Bodhisattvas. The lands he passed through shook in six ways and all rained lotus flowers of the seven jewels; hundreds of thousands of heavenly instruments sounded by themselves without being struck. The eyes of this Bodhisattva were like the broad leaves of blue lotus flowers, and even if hundreds of thousands of myriad moons were joined together, his face would surpass them in upright beauty; his body was pure gold, adorned with immeasurable hundreds of thousands of merits, his majestic virtue blazing, his light shining, with all the marks complete, like the solid body of Narayana. He entered a terrace of the seven jewels, rose up into the sky seven tala trees above the ground, respectfully surrounded by the assembly of Bodhisattvas, and came to Mount Gridhrakuta in this Saha world. Having arrived, he descended from the terrace of the seven jewels, took necklaces worth hundreds of thousands, went to where Shakyamuni Buddha was, bowed with his head at his feet, offered the necklaces, and said to the Buddha: "World-Honored One! The Buddha Nakshatraraja-Pushpa-Jnana asks after the World-Honored One: are you with little illness and little distress, with ease in daily life, at peace and happy in your practice? Are the four elements in harmony? Are worldly affairs bearable? Are living beings easy to deliver? Are they without much greed, anger, ignorance, jealousy and stinginess and arrogance? Are they without lack of filial piety toward parents, lack of respect for monks, wrong views, unwholesome minds, and failure to restrain the five senses? World-Honored One! Can living beings subdue the demonic enemies? Does the Tathagata Prabhutaratna, long extinct, come in the jeweled stupa of the seven jewels to hear the Dharma? I also ask after the Tathagata Prabhutaratna: is he at peace, with little distress, and able to endure staying long? World-Honored One! I now wish to see the body of the Buddha Prabhutaratna; I only wish that the World-Honored One would show me so that I may see."

爾時釋迦牟尼佛語多寶佛：「是妙音菩薩欲得相見。」

At that time Shakyamuni Buddha said to the Buddha Prabhutaratna: "This Bodhisattva Gadgadasvara wishes to see you."

時多寶佛告妙音言：「善哉，善哉！汝能為供養釋迦牟尼佛及聽法華經，並見文殊師利等，故來至此。」

The Buddha Prabhutaratna then told Gadgadasvara: "Good, good! You have come here to make offerings to Shakyamuni Buddha and to listen to the Lotus Sutra and to see Manjushri and the others."

爾時華德菩薩白佛言：「世尊！是妙音菩薩，種何善根，修何功德，有是神力？」

At that time the Bodhisattva Padmasri said to the Buddha: "World-Honored One! What good roots has this Bodhisattva Gadgadasvara planted, and what merit has he cultivated, to have this supernatural power?"

佛告華德菩薩：「過去有佛，名雲雷音王多陀阿伽度、阿羅訶、三藐三佛陀，國名現一切世間，劫名憙見，妙音菩薩於萬二千歲，以十萬種伎樂供養雲雷音王佛，並奉上八萬四千七寶缽。以是因緣果報，今生淨華宿王智佛國，有是神力。華德！於汝意云何？爾時雲雷音王佛所，妙音菩薩——伎樂供養、奉上寶器者，豈異人乎？今此妙音菩薩摩訶薩是。華德！是妙音菩薩，已曾供養親近無量諸佛，久殖德本，又值恆河沙等百千萬億那由他佛。

The Buddha told the Bodhisattva Padmasri: "In the past there was a Buddha named Megha-dundubhi-svara-raja Tathagata, Arhat, Samyaksambuddha, in a country named Sarvabuddhaloka-darshana, in a kalpa named Priyadarshana, and the Bodhisattva Gadgadasvara for twelve thousand years made offerings to the Buddha Megha-dundubhi-svara-raja with a hundred thousand kinds of music and offered eighty-four thousand bowls of the seven jewels. By the result of that cause, he has been born in the land of the Buddha Nakshatraraja-Pushpa-Jnana and has this supernatural power. Padmasri! What do you think? Could the Bodhisattva Gadgadasvara of that time, who made offerings of music and offered precious vessels at the place of the Buddha Megha-dundubhi-svara-raja, have been someone else? He is this Bodhisattva-Mahasattva Gadgadasvara. Padmasri! This Bodhisattva Gadgadasvara has already made offerings to and drawn near to immeasurable Buddhas, has long planted roots of virtue, and has met hundreds of thousands of myriad nayuta Buddhas as many as the sands of the Ganges.

「華德！汝但見妙音菩薩其身在此，而是菩薩，現種種身，處處為諸眾生說是經典——或現梵王身，或現帝釋身，或現自在天身，或現大自在天身，或現天大將軍身，或現毘沙門天王身，或現轉輪聖王身，或現諸小王身，或現長者身，或現居士身，或現宰官身，或現婆羅門身，或現比丘、比丘尼、優婆塞、優婆夷身，或現長者居士婦女身，或現宰官婦女身，或現婆羅門婦女身，或現童男、童女身，或現天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等身，而說是經。諸有地獄、餓鬼、畜生，及眾難處，皆能救濟，乃至於王後宮，變為女身，而說是經。

(The Buddha continued:) "Padmasri! You only see the body of the Bodhisattva Gadgadasvara here, but this Bodhisattva manifests various bodies and everywhere teaches this sutra to living beings: sometimes he manifests the body of Brahma, sometimes of Indra, sometimes of Ishvara, sometimes of Mahesvara, sometimes of a great heavenly general, sometimes of the heavenly king Vaishravana, sometimes of a wheel-turning sage king, sometimes of lesser kings, sometimes of an elder, sometimes of a householder, sometimes of a minister, sometimes of a brahmin, sometimes of a bhikshu, bhikshuni, upasaka or upasika, sometimes of the wife of an elder or householder, sometimes of the wife of a minister, sometimes of the wife of a brahmin, sometimes of a boy or girl, sometimes of a deva, naga, yaksha, gandharva, asura, garuda, kinnara, mahoraga, human or non-human, and teaches this sutra. In the hells, among hungry ghosts and animals and in all places of difficulty he can rescue them, and even in the king's inner palace he changes into a woman's body and teaches this sutra.

「華德！是妙音菩薩，能救護娑婆世界諸眾生者，是妙音菩薩如是種種變化現身，在此娑婆國土，為諸眾生說是經典，於神通、變化、智慧無所損減。是菩薩，以若干智慧明照娑婆世界，令一切眾生各得所知；於十方恆河沙世界中，亦復如是。若應以聲聞形得度者，現聲聞形而為說法；應以辟支佛形得度者，現辟支佛形而為說法；應以菩薩形得度者，現菩薩形而為說法；應以佛形得度者，即現佛形而為說法。如是種種，隨所應度而為現形，乃至應以滅度而得度者，示現滅度。

(The Buddha continued:) "Padmasri! This Bodhisattva Gadgadasvara can rescue and protect all beings of the Saha world; this Bodhisattva Gadgadasvara thus transforms and manifests various bodies in this Saha land and teaches this sutra to living beings, with no loss in supernatural power, transformation, or wisdom. This Bodhisattva illuminates the Saha world with such wisdom, letting all living beings each know what they should know; and in the worlds as many as the sands of the Ganges in the ten directions, it is the same. For those who should be delivered in the form of a shravaka, he manifests the form of a shravaka and teaches the Dharma; for those who should be delivered in the form of a pratyekabuddha, he manifests the form of a pratyekabuddha and teaches the Dharma; for those who should be delivered in the form of a Bodhisattva, he manifests the form of a Bodhisattva and teaches the Dharma; for those who should be delivered in the form of a Buddha, he at once manifests the form of a Buddha and teaches the Dharma. In this way, according to whom is to be delivered, he manifests a form, and for those who should be delivered by extinction, he shows extinction.

「華德！妙音菩薩摩訶薩，成就大神通智慧之力，其事如是。」

(The Buddha continued:) "Padmasri! The Bodhisattva-Mahasattva Gadgadasvara has attained the power of great supernatural abilities and wisdom, and his deeds are such as this."

爾時華德菩薩白佛言：「世尊！是妙音菩薩，深種善根。世尊！是菩薩住何三昧，而能如是在所變現，度脫眾生？」

At that time the Bodhisattva Padmasri said to the Buddha: "World-Honored One! This Bodhisattva Gadgadasvara has deeply planted good roots. World-Honored One! In what samadhi does this Bodhisattva abide, that he can thus transform and manifest in whatever place and deliver living beings?"

佛告華德菩薩：「善男子！其三昧名現一切色身，妙音菩薩住是三昧中，能如是饒益無量眾生。」

The Buddha told the Bodhisattva Padmasri: "Good man! That samadhi is called manifesting all forms. The Bodhisattva Gadgadasvara abides in this samadhi and can thus benefit immeasurable living beings."

說是妙音菩薩品時，與妙音菩薩俱來者八萬四千人，皆得現一切色身三昧；此娑婆世界無量菩薩，亦得是三昧及陀羅尼。