Lotus Sutra of the Wondrous Dharma, Fascicle 3

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,