The Lotus Sutra of the Wonderful Dharma

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,