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Chapter One – Introduction

Thus I have heard.
At one time the Buddha dwelt on Mount Grdhrakuta, near the city of the House of the Kings, together with a gathering of great Bhikshus, twelve thousand in all. All were Arhats who had exhausted all outflows and had no further afflictions. Having attained self-benefit, they had exhausted the bonds of all existence and their hearts had attained self-mastery.
Their names were: Ajnatakaundinya, Mahakashyapa, Uruvilvakashyapa, Gayakashyapa, Nadikashyapa, Shariputra, Maharn Maudgalyayana, Mahakatyayana, Aniruddha, Kapphina, Gavampati, Revata, Pilindavatsa, Vakkula, Mahakaushthila, Nanda, Sundarananda, Purnamaitrayaniputra, Subhuti, Ananda, and Rahula -- and other great Arhats such as these, whom the assembly knew and recognised.
Moreover, there were those with further study and those beyond study, two thousand in all, there was the Bhikshuni Mahaprajapati with her retinue of six thousand, and Rahula's mother, Bhikshuni Yashodhara, also with her retinue.
There were eighty-thousand Bodhisattvas, Mahasattvas, all irreversibly established in Anuttarasamyaksambodhi. All had obtained Dharani and the eloquence of delight in speech and turned the irreversible wheel of the Dharma. They had made offering to limitless hundreds of thousands of Buddhas and in the presence of those Buddhas had planted the roots of virtue. They were constantly receiving those Buddhas' praise. They cultivated themselves in compassion and were well able to enter the wisdom of the Buddhas. They had penetrated the great wisdom and arrived at the other shore. Their reputations extended throughout limitless world realms, and they were able to cross over countless hundreds of thousands of living beings.
Their names were: The Bodhisattva Manjushri, The Bodhisattva Who Contemplates The World's Sounds, The Bodhisattva Who Has Attained Great Might, The Bodhisattva Constant Vigor, The Bodhisattva Unresting, The Bodhisattva Jeweled Palm, The Bodhisattva Medicine King, The Bodhisattva Courageous Giving, The Bodhisattva Full Moon, The Bodhisattva Great Strength, The Bodhisattva Unlimited Strength, The Bodhisattva Who Has Transcended the Three Realms, The Bodhisattva Bhadrapala, The Bodhisattva Maitreya, The Bodhisattva Jewel Accumulation, The Bodhisattva Guiding Master --- and other Bodhisattvas Mahasattvas such as these, eighty thousand in all.
At that time, Shakro Devanan Indrah was present with his retinue of twenty thousand gods. Among them were the God Moon, the God Universal Fragrance, the God Jeweled Light, and the Four Great Heavenly Kings with their retinues, ten thousand gods in all. There was the God Comfort, and the God Great Comfort, with their retinues, thirty thousand gods in all.
There was the God King Brahma, ruler of the Saha World, as well as the great Brahma Shikin and the great Brahma Brilliance, and others, with their retinues, twelve thousand gods in all.
There were eight dragon kings: The Dragon King Nanda, The Dragon King Upananda, The Dragon King Sagara, The Dragon King Vasuki, The Dragon King Takshaka, The Dragon King Anavatapta, The Dragon King Manasvin, and The Dragon King Uptalaka, and others, each with his retinue of several hundreds of thousand followers.
There were four Kinnara kings: The Kinnara King Dharma, The Kinnara King Fine Dharma, The Kinnara King Great Dharma and The Kinnara King Upholder of Dharma, each with his retinue of several hundreds of thousands of followers.
There were found Gandharva kings: The Gandharva King Music, The Gandharva King Musical Sound, The Gandharva King Beautiful, The Gandharva King Beautiful Sound, each with his following of several hundreds of thousands of followers.
There were four Asura kings: The Asura King Kharaskandha, The Asura King Vemachitrin, and the Asura King Rahu, each with his retinue of several hundreds of thousands of followers.
There were four Garuda kings: The Garuda King Great Majesty, The Garuda King Great Body, The Garuda King Great Fullness, and the Garuda King As You Will.
Each with his own retinue of several hundreds of thousands of followers.
There was Vaidehi's son, The King Ajatashatsu, with his retinue of several hundreds of thousands of followers. Each made obeisance to the Buddha's feet, withdrew to one side, and sat down.
At that time the World Honored One, having been circumambulated by the Fourfold Assembly, presented with offerings, honored, venerated, and praised for the sake of the Bodhisattvas, spoke a Great Vehicle Sutra named The Limitless Principles, a Dharma for instructing Bodhisattvas of which the Buddha is protective and mindful.
After the Buddha had spoken this Sutra, he sat in full lotus and entered the Samadhi of the Station of Limitless Principles, body and mind unmoving.
At that time there fell from the heavens a rain of Mandarava Flowers, Mahamandarava Flowers, Manjushaka Flowers, and Mahamanjushaka Flowers, which were scattered upon the Buddha and the entire great assembly.
All the Buddha universes quaked in six ways.
At that time the entire great assembly of Bhikshus, Bhikshunis, Upasakas, Upasikas, Gods, Dragons, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, beings human and non-human, as well as the Minor Kings, The Wheel-Turning Sage Kings, all attained what they had never had before. They rejoiced and joined their palms and, with one heart, gazed upon the Buddha.
Then the Buddha emitted from between his brows a white hair-mark light which illumined eighteen thousand worlds to the east, omitting none of them reaching below to the Avichi hells and above to the Akanishtha heaven. From this world were seen all the living beings in the six destinies in those lands further were seen all the present Buddhas in those lands and all the Sutras and Dharma spoken by the Buddhas was heard.
Also seen were the Bhikshus, Bhikshunis, Upasakas, Upasikas in those lands who cultivated and attained the Way.
Moreover were seen the Bodhisattvas Mahasattvas, the various causes and conditions, the various beliefs and understandings, and the various appearances of their practice of the Bodhisattva Way.
Further were seen the parinirvana of the Buddhas and, after the parninirvana of the Buddhas, the building of stupas with the seven jewels to hold their sharira.
Then the Bodhisattva Maitreya and this thought: "Now, the World Honored One manifests signs of spiritual transformations. What is the reason for these portents? The Buddha, the World Honored One, has now entered Samadhi, yet these are inconceivable and rare events. Who should I ask concerning them? Who could answer?"
He further thought: "The Dharma Prince, Manjushri, has in the past drawn near and made offerings to limitless Buddhas. Surely he has been such rare signs. I shall now ask him."
Thereupon the Bhikshus, Bhikshunis, Upasakas, and Upasikas, as well as the gods, dragons, ghosts, spirits, and others, all had this thought: Who should now be asked concerning the Buddha's bright light and signs of spiritual penetrations?"
At that time, the Bodhisattva Maitreya, wishing to resolve his own doubts, and further regarding the thoughts of the four-fold assembly of Bhikshus, Bhikshunis, Upasakas, and Upasikas, as well as the thoughts of the assembled gods, dragons, ghosts, and spirits and others, questioned Manjushri as follows:
"What are the reasons for these portents, these signs of spiritual penetrations, for the emanation of great light which illumines eighteen thousand lands to the east so that the adornments in all those Buddha worlds are fully seen?"
Thereupon, Maitreya Bodhisattva, wishing to restate his meaning, spoke verses asking:
"Manjushri, what is the reason
For the guiding master's emanation
From the white hair between his brows
Of a great light which shines everywhere,
and for the rain of Mandaravas
and of Manjushaka flowers,
the breenze of fragrant Chandana which
delights the hearts of those assembled?
Through these causes and conditions,
the earth is all adorned and pure,
and within this world the earth
trembles in six different ways.
Then the four-fold multitude
rejoices altogether;
in body and in mind enpaptured,
they obtain what they had never had.
The bright light from between the brows
shines into the eastern quarter,
causing eighteen thousand lands
all to become of golden hue.
And from the Avichi hell,
upwards to the peak of being,
within each of the worlds are seen
the beings within the six paths,
their destinies in birth and death,
their karmic conditions, good or evil,
their retributions, favorable or ill--
all of this is seen, herein.
Further seen are all the Buddhas,
the lions, the sagely masters,
expounding on the Sutra scriptures,
of foremost subtlety and wonder.
Clear and pure is the sound
of their soft, compliant voices,
teaching all the Bodhisattvas,
numbering in the countless millions.
The Brahma sound, profound and wondrous,
fills those who hear with joy
as, within his world, each one proclaims the proper Dharma.
Through various causes and conditions,
and limitless analogies,
they clarify the Buddhadharma
to enlighten living beings.
To those who've encountered suffering,
weary of sickness, aging, death,
they speak about Nirvana,
which brings all suffering to an end.
To those possessed of blessings who've
made offerings to past Buddhas and
resolved to seek the superior Dharma
they speak of enlightening to conditions.
To those who are the Buddha's sons,
who cultivate various practices,
seeking wisdom unsurpassed,
they speak of the way of purity.
Manjushri, while dwelling here,
I see and hear such things as these,
reaching to a thousand million things;
such a multitude of them
which I shall now explain in brief.
I see in other lands
Bodhisattvas like Gange's sands,
through various causes and conditions
seeking the Buddha Way.
Perhaps they practice giving,
with gifts of silver, gold, and coral
of true pearks, and of mani,
mother-of-pearl, carneilian,
of vajra and of other gems,
of servants and of carriages,
jeweled hand drawn carts and palanquins.
These they offer up with joy,
in dedication to the Buddha Way,
vowing to obtain the vehicle
foremost in the triple realm,
the one which all the Buddhas praise.
There are Bodhisattvas who
give a jeweled coach -and-four,
with rails and flowered canopies,
richly ornamented carriages.
Again are Bodhisattvas seen
who give their flesh, hand, and feet,
who even give their wives and children,
seeking for the utmost Way.
Again are Bodhisattvas seen
whose heads, eyes, and bodies whole
are offered up most joyfully,
seeking the Buddha's wisdom.
Manjushri,
I see royal monarchs who
visiting those Buddhas' courts
ask about the utmost Way,
and then forsake their pleasant lands,
palaces, ministers, concubines,
and, cutting off their beards and hair,
clothe themselves in Dharma robes.
Seen are Bodhisattvas who
beoming Bhikshus, dwell alone
within the wilds, in quietude,
reciting Sutra texts with joy.
Again are Bodhisattvas seen,
striving with heroic vigor,
entering the mountains deep,
to ponder on the Buddha Way.
Seen, too, are those who've left desire,
who dwell in constant solitude,
deeply cultivating Dhyana Samadhi
and attaining five spiritual penetrations.
Again are Bodhisattvas seen
in the peace of Dhyana, with palms joined,
who, with a thousand ten thousand lines,
sing praises of the Dharma kings.
Again are Bodhisattvas seen,
of profound wisdom and solid will,
able to question the Buddhas and
accept and hold all they have heard.
Further seen are Buddha's disciples,
with wisdom and Samadhi perfect,
who, with limitless analogies,
preach Dharma to the multitudes.
Joyfully they preach the Dharma,
transforming all the Bodhisattvas,
defeating thus the troops of Mara,
and beating on the Dharma drum.
Seen too are Bodhisattvas
in silence and tranquility;
though worshipped by the gods and dragons,
they do not find it cause for joy.
Also seen are Bodhisattvas
dwelling in forests, emitting light,
relieving those suffering in the hells,
and leading them to the Buddha Way.
Also seen are Buddha's disciples
who have not slept, but walk at ease,
within the forest groves; they seek
with diligence the Buddha Way.
Seen too are those with perfect precepts
intact, with awe-inspiring manner,
their purity like precious pearls,
with which they seek the Buddha Way.
Also seen are the Buddha's disciples
abiding in the strength of patience;
though by those of overweening pride
maliciously rebuked and beaten,
they are able to endure it all,
seeking for the Buddha Way.
Again are Bodhisattvas seen,
apart from all frivolity,
and from ignorant relatives,
drawing near to those with wisdom.
Singlemindedly casting out confusion,
collecting their thoughts in the mountain forests,
for tens of thousands of millions of years
in quest of them Way of the Buddha.
Bodhisattvas there are seen,
who, with fine food and drink and with
a hundred kinds of broths and herbs
make offerings to the Buddha and the Sangha.
Who, with fine robes and superior garments,
of value in the millions,
or with in valuable robes
make offerings to the Buddha and the Sangha.
Who, with a million different kinds
of dwellings of precious sandalwood
and with much fine bedding
make offerings to the Buddha and the Sangha.
Who, with gardens and groves, clear and pure,
with flowers and fruits in abundance
with flowing springs and bathing ponds,
make offerings to the Buddha and the Sangha.
Offerings such as these,
of many kinds, extremely fine,
do they give with joy untiring,
seeking for the utmost Way.
There are Bodhisattvas who
speak of still extinction's Dharma
with various instructions teaching
living beings without number.
Seen are Bodhisattvas who
contemplate all Dharmas' nature
as lacking the mark of duality,
like empty space.
Also seen are Buddha's disciples
whose minds have no attachments and
who use this wondrous wisdom,
seeking for the utmost Way.
Manjushri,
Again are Bodhisattvas who,
after the Buddhas cross into extinction,
make offerings to the Sharira.
Again are seen Buddha's disciples,
building stupas, building temples,
countless as the Ganges sands,
to adorn those realms and lands.
The Jeweled stupas, tall and fine,
are five thousand Yojanas in height,
two thousand Yojanas in breadth.
Each stupa and temple is adorned
with a thousand curtains and banners
circling around and wrought with gems,
and jeweled bells which harmoniously chime.
All the gods, dragons, and spirits,
humans and non-humans,
with incense, flowers, and instrumental music,
constantly make offerings.
Manjushri,
All the Buddhas' disciples,
adorn the stupas and the shrines
making offerings to the Shariras;
spontaneously, the realms and lands
are superbly fine and exquisite,
like the king of heavenly trees
when its flowers bloom.
The Buddha sends forth this single ray,
and I and those assembled here
view within those realms and lands,
the various special wonders.
The spiritual might of the Buddhas
and their wisdom is most rare,
emitting a single, pure light,
they can illumine limitless lands.
Seeing this, we have all
obtained what we have never had.
Disciple of the Buddha, Manju,
pray resolve the assembly's doubts.
The Four-fold multitude with joy
looks up to you, humane one,and to me.
Why has the World Honored One
emitted such a brilliant light?
Disciple fo the Buddha, answer now;
resolve our doubts, so we may rejoice.
What benefit is to be gained
by putting forth this brilliant light?
That wondrous Dharma the Buddha gained
as he sat in the field of the Way --
Does he wish, now, to preach it?
or is he going to give predictions?
The manifesting of the Buddha-lands,
adorned with many jewels, and pure,
as well as the vision of the Buddhas
does not betoken small conditions.
Manju, it should be known,
the four assemblies, dragons and spirits,
look to you, humane one, hopefully;
what is it that is to be said?
At that time, Manjushri addressed the Bodhisattva Mahasattva Maitreya and all the great lords, saying, "Good men, in my estimation, the Buddha, the World Honored One, now wishes to speak the great Dharma, to let fall the great Dharma rain, to blow the great Dharma conch, to beat the great Dharma drum, and to proclaim the great Dharma doctrine."
"Good men, I have, in the past, in the presence of other Buddhas, seen such portents. Having emitted this light, they immediately spoke the great Dharma. Therefore, it should be known that the manifestation of light by the present Buddha is also thus. Because he wishes to lead all living beings to hear and understand this Dharma which in the whole world is hard to believe, he therefore manifests these portents."
"Good men, it is jsut as in the past, limitless, boundless, inconceivable Asankhyeya aeons ago, there was at that time a Buddha named Brightness of Sun-Moon-Lamp Thus Come One, One Worthy of Offerings, one of Proper and Universal knowledge, One of Perfect Clarity and Conduct, Well-Gone One, an Unsurpassed Knight who Understands the World, a Hero Who Subdues and Tames, a Teacher of Gods and People, the Buddha, the World Honored One who expounded the proper Dharma, good at its beginning, good in its middle, and good at its end, its meaning profound and far-reaching, its words clever and subtle, pure and unadulterated, complete with the marks of pure, white Brahman conduct."
"To those who sought to be Sound-Hearers, he responded with the Dharma of the Four Truths, by which one crosses over birth, aging, sickness, and death to the ultimate Nirvana; to those who sought to be Pratyeka Buddhas, he responded with the Dharma of the Twelve Conditioned Causes; for the sake of the Bodhisattvas, he responded with the Six Paramitas, causing them to attain Anuttarasamyaksambodhi and realize the wisdom of all modes."
"Then, there was another Buddha, also named Brightness of Sun-Moon-Lamp, and then another Buddha, also named Brightness of Sun-Moon-Lamp, and so forth for twenty-thousand Buddhas all of the same name, Brightness of Sun-Moon-Lamp, and also of the same surname, Bharadvaja.
"Maitreya, it should be known that all of those Buddhas, from the first to the last, had the same name, Brightness of Sun-Moon-Lamp, and were complete with the ten titles, and that the Dharma they spoke was good at its beginning, middle, and end."
"Before the last Buddha left the home-life, he had eight royal sons. The first was named Intention, the second, Good Intention, the third, Limitless Intention, the fourth Jeweled Intention, the fifth, Increasing Intention; the sixth, Intention Rid of Doubt, the seventh, Resounding Intention, and the eighth, Dahrma Intention. The eight princes were of awesome virtue and self-mastery and each ruled over four continents."
"When the princes head that their father had left the home-life and attained Anuttarasamyaksambodhi, they all renounced their royal positions and left home as well. They brought forth the resolve for the Great Vehicle and constantly cultivated Brahman conduct. All became Dharma Masters, having already, in the presence of ten million Buddhas, planted the roots of goodness."
"At that time, the Buddha Sun-Moon-Lamp Brightness spoke a Great Vehicle Sutra named The Limitless Principles, a Dharma for instructing Bodhisattvas of which the Buddhas are protective and mindful. When he had finished speaking that Sutra, he then, in the midst of the assembly, sat in full lotus and entered the Samadhi of the Station of Limitless Principles; his body and mind were unmoving. Then from the heavens there fell a rain of Mandarava flowers, Mahamandarava flowers, Manjushaka flowers, and Mahamanjushaks flowers, which were scattered upon the Buddha and the entire great assembly. All the Buddha universes quaked in six ways. At that time the entire great assembly of Bhikshus, Bhikshunis, Upasakas, Upasikas, gods, dragons, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, beings human and non-human as well as the minor kings and the wheel-turning sage kings and so forth, all attained what they had never had before. The rejoiced and joined their palms and, with one heart, gazed upon the Buddha. Then the Thus Come One emitted from between his brows a white hair-mark light which illumined eighteen thousand Buddha-worlds to the east, omitting none of them. Just like all the Buddha lands now seen."
"Maitreya, it should be known that there were at that time in the assembly twenty million Bodhisattvas who took delight in listening to the Dharma. Upon seeing this bright light illumine all the Buddha lands, all the Bodhisattvas obtained what they had never had and wished to know the causes and conditions for this light."
"There was at that time a Bodhisattva by the name of Wondrous Light who had eight hundred disciples. The Buddha Brightness of Sun-Moon-Lamp then arose from Samadhi and, for the sake of the Bodhisattva Wondrous Light, spoke a Great Vehicle Sutra called the Wonderful Dharma Lotus Flower, a Dharma for instructing Bodhisattvas of which the Buddha is protective and mindful.
"For sixty small aeons he did not rise from his seat. Those assembled listening also sat in one place for sixty small aeons with bodies and minds unmoving, listening to what the Buddha said as if it were but the space of a meal. At that time, in the assembly, there was not a single person who grew weary, either physically or mentally."
"At the end of sixty small aeons, having finished speaking the Stura, the Buddha Sun-Moon-Lamp Brightness immediately announced to the assembly of Brahma, Mara, Shramanas, Brahmans, gods, humans, and Asuras, 'Today, at midnight, the Thus Come One will enter Nirvana without residue.' There was at that time a Bodhisattva by the name of Virtue Treasury to whom the Buddha Sun-Moon-Lamp Brightness transmitted a prediction, telling all the Bhikshus, "The Bodhisattva Virtue Treasury will next become a Buddha with the name of Pure-Body-Tathagato rhan, Samyaksambuddhah. After that Buddha had transmitted the prediction, at midnight he entered Nirvana without residue."
"Following the Buddha's crossing over into extinction, the Bodhisattva Wondrous Light upheld the Wonderful Dharma Lotus Flower Sutra for a full eighty small aeons, expounding it to others. The eight sons of the Buddha Sun-Moon-Lamp Brightness all served Wondrous Light as their master.. Wondrous Light taught and transformed them, causing them to become firmly established in Anuttarasamyaksambodhi."
"The princes, having made offerings to limitless hundrreds of thousands of tens of thousands of millions of Buddhas, all realized the Buddha Way. The very last to become a Buddha was one named Burner of the Lamp."
"Among the eight hundred disciples was one named Seeker of Fame, who was greedily attached to profit and offerings. Although he read and recited many scriptures, he did not comprehend them and forgot most of what he learned. For that reasons he was called Seeker of Fame. Because he had also planted good roots, he was able to encounter limitless hundreds of thousands of tens of thousands of millions of Buddhas, making offerings to them and honoring them, venerating and praising them."
"Maitreya, it should be known, could the Bodhisattva Wondrous Light have been anyone else? I, myself, was he. And the Bodhisattva Seeker of Fame was you, yourself!"
"The portents now seen do not differ from those, and so, in my estimation, today the Thus Come One is about to speak a Great Vehicle Sutra called The Wonderful Dharma Lotus Flower, a Dharma for instructing Bodhisattvas of which the Buddha is protective and mindful."
At that time Manjushri, in the midst of the assembly, wishing to restate his meaning, spoke verses, saying:
I recall that in ages past,
Limitless, countless aeons ago,
There appeared a Buddha, one honored among people
By the name of Brightness of Sun-Moon-Lamp,
That World Honored One proclaimed the Dharma,
Taking limitless living beings across,
Causing countless millions of Bodhisattvas
To enter the wisdom of the Buddhas.
Before that Buddha had left home,
The eight royal sons born to him,
Seeing the Great Sage leave him home,
Also followed him to practice Brahman conduct.
The Buddha then spoke a Great Vehicle
Sutra by the name of Limitless Principles;
Amidst the assembly, and for their sake,
He set it forth in extensive detail.
When the Buddha had finished speaking the Sutra,
Seated in the Dharma-seat,
He sat in full lotus and entered the Samadhi
Called the Station of Limitless Principles.
From the heavens fell a rain of Mandarava flowers,
And heavenly drums of themselves did sound,
While all the gods, dragons, ghosts and spirits,
Made offerings to the Honored One;
And, within all the Buddha lands,
There occurred a mighty trembling.
The light emitted from between the Buddha's brows
Manifested all these rare events.
The light illumined to the east
Eighteen thousand Buddha lands,
Revealing the places of living beings'
Karmic retributions of birth and death.
Seen, too, were Buddha lands adorned
With a multitude of gems,
The color of lapiz lazuli and crystal,
Illumined by the Buddha's light.
Seen as well were gods and people,
Dragons, spirits, and Yaksha Hordes,
Gandharvas and Kinnaras,
Each making offering to the Buddha.
Thus come ones, too, all were seen
As they naturally accomplished the Buddha Way,
Their bodies' hue like mountains of gold,
Upright, serene, subtle, and fine,
As, within pure lapis lazuli
Would appear an image of real gold.
The World Honored Ones in those assemblies
Proclaimed the profound principle of the Law.
In all the Buddhas' lands,
Were Shravaka hosts, uncountable;
Through the illumination of the Buddha's light
Those assemblies all were fully seen.
There were also Bhikshus who,
Dwelt within the mountain groves,
Vigorously upholding the pure precepts
As if guarding brilliant pearls.
Also seen were Bodhisattvas
Practicing giving, patience, and so forth,
Their number like the Ganges' sands,
Illumined by the Buddha's light.
Seen too were Bodhisattvas who
Had deeply entered Dhyana Samadhi,
With bodies and minds still and unmoving
They sought the Way unsurpassed.
Bodhisattvas, too, were seen who knew
The Mark of Dharmas' still extinction;
Each one within his Buddhaland
Spoke Dharma, seeking the Buddha's path.
Then the four-fold multitudes
Seeing the Buddha Sun-Moon-Lamp
Manifest great and powerful spiritual penetrations,
In their hearts all rejoiced,
And inquired, each of the other,
"What is the reason for these events?"
The Honored One, revered by gods and humans,
Just then from Samadhi did arise,
And praised the Bodhisattva Wondrous Light:
"You act as eyes for the world,
All return to you in faith; you are
Able reverently to hold the Dharma-store.
Dharma such as I do speak--
You alone can certify to its understanding."
The World Honored One having praised him,
And caused Wondrous Light to rejoice,
Then spoke the Sutra of the Dharma Flower.
For a full sixty minor aeons
He did not rise from his seat.
The supreme and wondrous Dharma that he spoke,
The Dharma Master Wondrous Light
Was fully able to receive and hold.
The Buddha, having spoken The Dharma Flower,
And caused the assembly to rejoice,
Later, on that very day,
Announced to the host of gods and humans;
"The meaning of the real mark of all Dharmas
Has already been spoken for all of you,
And now at midnight, I
shall enter into Nirvana.
You should single-heartedly advance with vigor,
And avoid laxness, for
Buddhas are difficult indeed to meet,
Encountered but once in a million aeons."
All of the disciples of the World Honored One
Hearing of the Buddha's entry into Nirvana,
Each harbored grief and anguish,
"Why must the Buddha take extinction so soon?"
The sagely Lord, the Dharma King,
Then comforted the limitless multitude:
"After my passage into extinction,
None of you should worry or fear,
For the Bodhisattva Virtue Treasury,
With respect to the non-outflow mark of reality,
In heart has penetrated it totally;
He will next become a Buddha,
By the name of Pure Body, and
Will also save uncounted multitudes.
That night the Buddha passed into extinction,
As a flame dies once its fuel has been consumed.
The Sharira were divided up,
And limitless stupas built.
The Bhikshus and Bhikshunis,
Their number like the Gange's sands,
Redoubled their vigor in advancing
In their quest for the unsurpassed path.
The Dharma Master Wondrous Light
Reverently kept the store of the Buddha's Law;
For eighty minor aeons, he
Widely spread the Sutra of the Dharma Flower.
All of the eight royal sons
Taught and led by Wondrous Light,
Became solid in the unsurpassed path,
And met with Buddhas beyond all count.
Having presented them offerings,
They accordingly practiced the Great Way,
And in succession, became Buddhas,
Transmitting prophecies in turn.
The last of these, a god among gods,
Was a Buddha by the name of Burner of the Lamp,
A guiding master of all the immortals,
Who brought release to countless multitudes.
The Dharma Master Wondrous Light
Had a disciple at that time
Whose heart harbored laxness, and who
Was greedily attached to fame and gain.
Seeking fame and gain untiringly,
He often visited the great clans;
He cast aside his recitations
Nelgelcted, forgot, and failed to comprehend them.
These, then, were the reasons why
He was given the name "Seeker of Fame."
Yet he also practiced many good deeds,
Enabling him to meet uncounted Buddhas,
And make offerings to all of them.
Accordingly he walked the great path,
And perfected the Six Paramitas.
Now he meets the Shakyan Lion;
Later, He will become a Buddha
By the name of Maitreya,
Who will broadly take all beings over--
Their number far beyond all count.
After that Buddha had passed into extinction,
the indolent one was you,
And the Dharma Master Wondrous Light,
Was I, myself, now present here.
I saw the Buddha Brightness of Lamp;
His light and portents were like these.
Thus I know the present Buddha,
Wishes to speak The Dharma Flower Sutra.
The present marks are like the portents past,
Expedient devices of the Buddhas.
The Buddha now puts forth bright light,
To help reveal the real mark's meaning.
All of you now should understand, and
With one heart, join your palms, and wait;
The Buddha will let fall the Dharma rain,
To satisfy all those who seek the Way.
Those who seek three vehicles,
Should they have doubts or regrets,
The Buddha will remove them now,
So that they vanish and none remain.
Chapter Two -- Expedient Devices

At that time the World Honored One arose serenely from Samadhi and told Shariputra, "The wisdom of all the Buddhas is extremely profound and unlimited. The gateway to this wisdom is difficult to understand and difficult to enter. It cannot be known by any of the Sound Hearers or Pratyeka Buddhas.
"What is the reason? The Buddhas have, in the past, drawn near to countless hundreds of thousands of tens of thousands of millions of Buddhas, exhaustively practicing the unlimited Dharmas of the Way of those Buddhas. They are forging ahead with courage and vigor and their names are known everywhere.
"They have accomplished the most profound Dharma, one which has never been before, and speak of it according to what is appropriate, but its purport is difficult to understand."
"Shariputra, from the time I realized Buddhahood, I have, by means of various causes and conditions and various analogies, extensively proclaimed the verbal teaching. With countless expedient devices, I have guided living beings, leading them to separate from all attachments.
"Why is this? The Thus Come One has already perfected his expedient devices and his knowledge and vision.
"Shariputra, the knowledge and vision of the Thus Come One is vast, great, profound, and far-reaching. He has profoundly entered, without boundary, the unlimiteds, the unobstructeds, the powers, the fearlessnesses, the Dhyana concentrations, and the Samadhis of liberation, accomplishing all those Dharmas never had before."
"Shariputa, the Thus Come One is able to make various discriminations, cleverly speaking all Dharmas. His speech is gentle and delights the hearts of the multitudes.
"Shariputra, essentially speaking, the Buddha has fully accomplished all of those unlimited, boundless Dharmas which have never been before."
"Stop."
"Shariputra, there is no need to speak further. Why is this? As to that foremost, rare, and hard-to-understand Dharma accomplished by the Buddha--only the Buddhas and the Buddha can exhaust the Real Mark of all Dharmas, that is to say, with regard to all Dharmas: the suchness of the marks, the suchness of the nature, the suchness of the substance, the suchness of the power, the suchness of the function, the suchness of the causes, the suchness of the conditions, the suchness of the effects, and suchness of the retributions, and the suchness of the ultimate equality from beginning to end."
At that time, the World Honored One, wishing to restate this meaning, spoke verses saying,
Illimitable are the heroes of the world.
All the gods and people in the world,
And all the classes of living beings
Cannot know the Buddhas.
The Buddhas' powers, fearlessnesses,
Liberations and Samadhis,
And other Dharmas of the Buddhas
Can be fathomed by no one.
Formerly, following countless Buddhas,
I perfectly walked all the paths
Of the wonderful Dharma, subtle and deep,
Hard to see and hard to understand;
Through limitless millions of aeons.
I walked down all these paths.
In the Bodhimanda, I realized the fruit,
And have fully known and seen it all.
The great effect and retribution,
The varous natures, marks, and meanings,
Are such that I and the ten-direction Buddhas
Alone can understand these matters.
This Dharma can't be demonstrated,
The mark of language being still and extinct;
Of all the kinds of living beings
None there is who can understand it.
Except the host of Bodhisattvas,
Firm in the power of faith.
The host of the Buddha's disciples
Who've made offerings to the Buddhas
And who have exhausted all outflows,
And dwell in their final bodies--
The strength of people such as these
Also proves inadequate.
If the world were filled
With those like Shariputra,
Who together spent their thoughts to measure it,
They couldn't fathom the Buddha's wisdom.
Truly, suppose the ten directions,
Were filled with those like Shariputra,
And that the remaining disciples filled
All the lands in the ten directions,
And that together they spent their thoughts to measure it,
They also could not know it.
If Pratyeka Buddhas of sharp wisdom
Without outflows, in their final bodies,
Also filled the ten-directions,
Their number like the bamboo in the forest,
And if they put their minds together,
Wishing to think about the Buddha's real wisdom,
Throughout measureless millions aeons,
They could not know the smallest part of it.
Suppose newly resolved Bodhisattvas,
Who've made offerings to countless Buddhas,
Who understand the principle and the purport,
And are well able to speak the Dharma,
Whose numbers are like rice, hemp, bamboo, and reeds,
Filled the ten-direction lands,
And suppose with one mind and with wondrous wisdom,
They were all together to think it over,
Throughout aeons like the Ganges' sands,
Even they couldn't know the Buddha's wisdom.
Suppose that non-retreating Bodhisattvas,
Their number like the Ganges' sands,
With one mind thought to seek that wisdom
They also could not know of it.
And what is more, Shariputra,
That inconceivable, non-outflow,
Most profound and subtle Dharma,
I have perfectly obtained,
And I alone know its mark,
Along with the ten-direction Buddhas.
Shariputra, you should know
The words of the Buddhas do not differ.
In the Dharma spoken by the Buddhas
You should place the power of great faith.
When the World Honored One's Dharma's at its end,
The true and real must be spoken.
I tell the assembly of Sound Hearers
And those who seek the Conditioned Enlightened Vehicle,
That I will lead them to cast off suffering's bond,
And arrive at Nirvana.
The Buddha uses the power of expedients,
Demonstrating the teaching of Three Vehicles,
So that living beings, attached in many places,
May be guided to escape.
At that time in the assembly there were Sound Hearers, Arhats with outflows extinguished, Ajnatakaundinya and others, twelve hundred persons, as well as Bhikshus, Bhikshunis, Upasakas, and Upasikas who had brought forth the resolve to become Sound Hearers and Pratyeka Buddhas. They all had the following thought:
"Why, now, does the World Honored One repeatedly praise the expedient devices saying, 'The Dharma obtained by the Buddha is so extremely profound and difficult to understand and the purport of his speech is so difficult to know, that none of the Sound Hearers or Pratyeka Buddhas can grasp it.' The Buddha has spoken of but one principle of liberation and we have already obtained this Dharma and arrived at Nirvana. Now, we do not understand his intention."
At that time Shariputra, knowing the doubts in the minds of the four-fold assembly, and himself not yet fully understanding, addressed the Buddha saying, "For what reason has the World Honored One repeatedly praised the foremost expedient devices of the Buddhas and the extremely profound and wonderful Dharma which is difficult to understand? From the past onwards I have never heard the Buddha speak in such a way. Presently, the four-fold assembly all has doubts. I only pray that the World Honored One will expound upon this subject: Why has the World Honored One repeatedly praised the Dharma which is extremely profound, subtle, and hard to understand?"
At that time, Shariputra, wishing to restate this meaning, spoke verses saying,
O, Sun of Wisdom, Great Honored Sage,
Long have you waited to speak this Dharma;
Speaking of your attainments of such
Powers, fearlessnesses, and Samadhis,
Dhyana Samadhis and liberations,
And other inconceivable Dharmas.
Concerning the Dharma attained in the Bodhimanda,
No one is able to raise a question.
I find its meaning hard to fathom,
And am also unable to ask about it.
So you speak unasked,
Praising the path you have walked
And that wisdom fine and subtle,
Attained by all the Buddhas.
All the Arhats, without outflows,
And those who seek Nirvana,
Have fallen into a net of doubts.
"Why has the Buddha said this?"
Those who seek Condition Englitenment,
The Bhikshus, the Bhikshunis,
Gods, dragons, ghosts, and spirits,
Gandharvas and others,
Look at one another, perplexed,
And then gaze at the Doubly Complete Honored One.
"What is the meaning of this matter?
"We pray that the Buddha will explain."
Of the host of Sound Hearers
The Buddha has declared me foremost,
And yet now with my own wisdom
I cannot resolve my doubts.
Is this Dharma ultimate?
Or is it the path to be walked?
Disciples born from the Buddha's mouth,
With joined palms wait, expectantly.
Pray put forth the subtle sound,
For it's time to tell it as it really is.
The gods, dragons, spirits, and others
Their numbers like the Ganges' sands,
Bodhisattvas seeking Buddhahood,
Numbering a full eighty thousand,
And, from myriads of millions of lands,
Wheel-Turning Sage Kings have come,
With joined palms and reverent minds
All wish to hear of the perfect way.
At that time the Buddha told Shariputra, "Stop! Stop! There is no need to speak further. If this matter were spoken of, the gods and humans in all the worlds would be frightened and led to doubt."
Shariputra again addressed the Buddha saying, "World Honored One, I only pray that you will speak it. I only pray that you will speak it. What is the reason? In this assembly are countless hundreds of thousands of myriads of millions of Asankhyeyas of living beings who have, in the past, seen the Buddhas. Their roots are keen and their wisdom bright. Hearing what the Buddha says they will be able to revere and believe it."
At that time, Shariputra, wishing to restate this meaning, spoke the following verses:
Dharma King, Supremely Honored One,
Do but speak; pray have no worries,
For, within the limitless multitudes,
Are those who can revere and believe it.
The Buddha again stopped Shariputra, "If this matter were spoken of, the gods, humans, and Asuras in all the worlds would be frightened and led to doubt, and those Bhikshus of overweening pride would fall into a bid pit."
The the World Honored One restated his meaning in verse, saying,
Stop, stop. It must not be spoken.
My Dharma is wonderful beyond conception,
And those of undue pride who heard it,
Surely would neighter revere or believe it.
At that time, Shariputra further addressed the Buddha, saying, "World Honored One, I only pray that you will speak it; I only pray that you will speak it. Presently, within this assembly are those who are my equal, hundreds of thousands of myriads of millions of them. Life after life they have been transformed by the Buddha. People such as these will surely be able to revere and believe you. They will gain security and great benefit within the long night."
At that time, Shariputra, wishing to restate his meaning, recited the following verses:
Supreme and Doubly Honored One.
Pray speak the foremost Dharma.
I, the Buddha's eldest disciple,
Wish you wil but speak it in detail.
The limitless host here assembled,
Can revere and believe this Dharma,
For the Buddha has, for life after life,
Taught and transformed such ones as these.
With one mind, with palms joined,
We all wish to hear the Buddha speak.
Twelve hundred of us there are,
And more, seeking Buddhahood.
Pray, for those assembled here,
Speak of it in detail;
Having heard this Dharma,
Great will our rejoicing be.
Thereupon the World Honored One told Shariputra, "Since you have earnestly requested three times, how can I not speak? You should now listen attentively, think upon it well, and be mindful of it; I will explain it in detail for your sake."
As he said these words, five thousand Bhikshus, Bhikshunis, Upasakas, and Upasikas in the assembly rose from their seats, made obeisance to the Buddha and left. What was the reason? The roots of their offenses were deep and grave and they were of such overweening pride that they claimed to have obtained what they had not yet obtained and to have certified to that to which they had not yet certified to. With faults such as these they could not stay. The World Honored One remained silent and did not restrain them.
The Buddha then told Shariputra, "My assembly has now been cleared of its branches and leaves and only the trunks remain. Shariputra, it is excellent that those of overweening pride have left. You should now listen well and I shall speak it for you."
Shariputra said, "So be it, World Honored One. I wish joyfully to hear it."
The Buddha told Shariputra, "A wonderful Dharma such as this is spoken only occasionally by the Buddhas, the Thus Come Ones, just as the Udumbara flower appears but once in a great while.
"Shariputra, you should all believe that which the Buddha says, for his words, are not vain or false. Shariputra, all the Buddhas speak the Dharma in accord with what is appropriate, but its purport is difficult to understand. What is the reason? I extensively speak all Dharmas by means of countless expedient devices, various causes and conditions, analogies, and expressions. This Dharma cannot be understood through deliberation or discrimination. Only the Buddhas alone can know it. Why is this? All the Buddhas, the World Honored Ones, appear in the world only because of the causes and conditions of the one great matter.
"Shariputra, what is meant by 'All Buddhas, World Honored Ones, appear in the world only because of the causes and conditions of the one great matter? The Buddhas, the World Honored Ones, appear in the world because they wish to lead living beings to open the knowledge and vision of the Buddhas and gain purity. They appear in the world because they wish to demonstrate to all living beings the knowledge and vision of the Buddhas. They appear in the world because they wish to lead living beings to awaken to the knowledge and vision of the Buddhas. They appear in the world because they wish to lead living beings to enter into the Path of the knowledge and vision of the Buddhas.
"Shariputra, these are the causes and conditions of the one great matter for which all the Buddhas appear in the world."
The Buddha told Shariputra, "All the Buddhas, the Thus Come Ones, teach and transform only Bodhisattvas. All their actions are always for the one matter, and that is only to demonstrate and enlighten living beings to the Buddha's knowledge and vision. Ones use only the Buddha-Vehicle. There are no other vehicles, whether two or three. Shariputra, the Dharma of all the Buddhas of the ten directions is thus.
Shariputra, the Buddhas of the past, by means of limitless, countless expedient devices, various causes Dharmas to living beings. These Dharmas were all for the sake of the One Buddha Vehicle. All these living beings, hearing the Dharma from the Buddhas, ultimately attain the Wisdom of All Modes.
"Shariputra, when the Buddhas of the future shall come into the world, they will also by means of limitless, countless expedient devices, various causes and conditions, analogies and expressions, proclaim all the Dharmas to living beings. These Dharmas will all be for the sake of the One Buddha Vehicle. Hearing the Dharma from the Buddhas, all these living beings will ultimately attain to the Wisdom of all Modes.
"Shariputra, presently, all the Buddhas, World Honored Ones, throughout the ten directions in limitless hundreds of thousands of myriads of millions of Buddhalands, greatly benefit living beings and bring them peace and happiness. These Buddhas also by means of limitless, countless expedient devices, various causes and conditions, analogies, and expressions, extensively proclaim all the dharmas to living beings. These Dharmas are all for the sake of the One Buddha-Vehicle. All these living beings, hearing the Dharma from the Buddhas, ultimately attain the Wisdom of All Modes.
"Shariputra, all the Buddhas only teach and transform Bodhisattvas because they wish to demonstrate to living beings the Buddha's knowledge and vision, because they wish to awaken living beings to the Buddha's knowledge and vision, and because they wish to lead living beings to enter the Buddha's knowledge and vision."
"Shariputra, I, now, too am also like this. Knowing that living beings have various desires to which their hearts are deeply attached, according to their basic dispositions, and by means of various causes and conditions, analogies, expressions, and the power of expedient devices, I speak the Dharma to them."
"Shariputra, this is all done so that they may attain the One Buddha Vehicle and the Wisdom of All Modes.
"Shariputra, in the worlds of the ten directions, there are not even two vehicles, how much the less three. Shariputra, all Buddhas appear in the world of the five evil turbidites, that is, the kalpa turbidity, the affliction turbidity, the living beings turbidity, the view turbidity, and the life turbidity. So it is, Shariputra, that in the time of the confusion of the kalpa turbidity, living beings are heavy-laden with impurities; because they are stingly, greedy, envious, and jealous, they develop unwholesome roots. For this reason, all the Buddhas, by means of the power of expedient devices, within the One Buddha Vehicle, make discriminations and speak of three.
"Shariputra, if a disciple of mine calls himself an Arhat or Pratyeka Buddha, but does not hear or know of the fact that all the Buddhas, the Thus Come Ones, only teach and transform the Bodhisattvas, he is not a disciple of the Buddha, nor is he an Arhat, nor is he a Pratyeka Buddha."
"Furthermore, Shariputra, it should be known that those Bhikshus and Bhikshunis who claim to have attained Arhatship and to dwell in their final bodies before ultimate Nirvana, but who do not further resolve to seek Anuttarasamyaksambodhi, are people of overweening pride. Why is this? It is impossible that any Bhikshu who had actually attained Arhatship should not believe this Dharma, except in the case when the Buddha has passed into extinction and no Buddha is in existence. Why is this? After the Buddha has passed into extinction, those who accept, uphold, read, recite, and understand the meaning of Sutras such as this will be hard to find. If they encounter other Buddhas, they will then obtain thorough understanding of this Dharma.
"Shariputra, all of you should, with one heart, believe, understand, accept and uphold the speech of the Buddha, for in the words of all the Buddhas there is nothing vain or false. There are no other vehicles; there is only the One Buddha Vehicle."
At that time, the World Honored One, wishing to restate his meaning, spoke verses, saying,
Those Bhikshus and Bhikshunis,
Who harbor overweening pride,
The arrogant Upasakas,
Upasikas who don't believe,
In the four-fold host, such ones as these.
Numbering five thousand strong.
Who do not see their own mistakes,
Deficient in morality,
And guarding imperfections,
Those of paltry wisdom have left;
The chaff wihin the multitude is gone,
Thanks to the Buddha's awesome virtue.
These people, lacking blessings and virtue,
Are unworthy of receiving this Dharma.
The assembly is free of branches and leaves;
The trunks alone remain intact.
Shariputra, listen well:
The Dharma obtained by the Buddhas,
Is spoken for living beings
Through the power of limitless expedients.
The toughts in living being's minds,
The various pathways they have walked,
The nature of their various desires,
Their karma, good or ill, from former lives,
The Buddha knows them all thoroughly.
Using conditions, analogies,
Expressions, and powerful expedients,
I cause them to rejoice.
I may speak the Sutras,
Gathas, or past events,
Of former lives, the unprecedented,
Causes and conditions,
Analogies or geyas,
Or the upadesha texts.
To dull-rooted ones who delight in lesser Dharmas,
And who are greedily attached to birth and death,
Who, under limitless Buddhas,
Have not walked the deep and wondrous Path,
Oppressed by scores of sufferings,
For them I speak of Nirvana.
I have established these expedients
To cause them to enter the Buddha's wisdom.
Never did I say, "All of you
Will realize the Buddha Way."
I did not say as much because
The time to speak had not yet come.
The time, now, is exactly right,
To speak the Great Vehicle.
The nine divisions of my Dharma,
Are spoken to accord with living beings;
Intending to lead them into the Great Vehicle,
I therefore speak this Sutra text.
For the Buddha's disciples, pure in heart,
Who are complaint and have been faculties,
Who, under countless Buddhas,
Have walked the deep and wondrous Path,
I speak the Sutra of the Great Vehicle.
I predict that such people
In the future will realize the Buddha Way,
For with profound thoughts they recollect the Buddha,
Cultivate and uphold pure morality.
When they hear that they will become Buddhas
Great will their rejoicing be.
The Buddha knows their thoughts and conduct,
And speaks the Great Vehicle for them.
If Sound Hearers or Bodhisattvas,
Hear this Dharma that I speak,
Be it but a single verse,
They will become Buddhas, without a doubt.
In the Buddhalands of the ten directions,
There is only the Dharma of One Vehicle;
There are not two or three,
Except those spoken by the Buddhas as expedients,
And those are but false appellations
Used to induce living beings,
So that he may teach them the Buddha's wisdom.
The Buddhas appear in the world
Only for the sake of this One Real Matter;
The other two are not the truth;
To the end they would not use the small vehicle
To rescue living beings.
The Buddha himself dwells in the Great Vehicle,
And in accord with the Dharmas he's gained,
Adorned with the power of Samadhi and wisdom,
He uses these to save living beings,
Having certified to the supreme path, myself,
The Great Vehicle's Dharma of equality,
Were I to teach my means of the small vehicle,
Even a single human being,
I would have fallen into stingy greed;
But such a thing could never be.
Should people rely, in faith, upon the Buddha,
The Thus Come One will not deceive them;
He has no thoughts of envy or greed,
And he has cut off all the evil in the Dharmas.
Therefore, throughout the ten directions,
The Buddha alone has nothing to fear.
My body adorned with marks,
I brilliantly illumine the world.
Revered by countless multitudes
I speak the Seal of the Real Mark.
Shariputra, you should know,
That in the past I took a vow,
Wishing to lead the multitudes,
To be identifical with me.
That vow, made long ago,
Now has been perfectly fulfilled,
For I have transformed all beings,
Leading them into the Buddha Path."
If, when I met with living beings,
I taught them just the Buddha Path,
Those lacking wisdom would be puzzled;
Confused, they would not accept the teaching.
I know that these living beings
Have never cultivated good roots.
They are firmly attached to the five desires,
And, out of stupidity and love, become afflicted.
Because of all their desires,
They fall into the three evil paths,
They turn on the wheel in the six destinies,
Suffering utter misery.
They take a tiny form in the womb;
Life after life, it continues to grow.
With scanty virtue and few blessings,
They are oppressed by scores of sufferings,
They enter the dense forest of deviant views,
Those of existence, non-existence, and the like.
They become dependent on those views--
Sixty-two of them in all.
Deeply attached to illusory Dharms,
They cling to them firmly and cannot let them go.
Arrogant, they brag of their loftiness;
They are flatterers, their hearts insincere.
Throughout ten billion aeons,
They never hear the Buddha's name,
Nor do they hear the proper Dharma.
Such people are difficult to save.
Therefore, Shariputra,
I set forth expedients for them,
Speak of the way to suffering's end,
And demonstrate Nirvana.
Although I speak of Nirvana,
It is not true extinction.
All Dharmas from their origin,
Are ever marked by still extinction.
When the Buddha's disciples have walked the Path,
In a future age they will become Buddhas.
I possess the power of expedients,
And demonstrate the Dharma of Three Vehicles.
All the World Honored Ones,
Speak the Dharma of One Vehicle.
Now all of you assembled here,
Should cast your doubts aside.
The speech of all Buddhas is the same:
There is only One Vehicle, not two.
Throughtout countless aeons in the past,
Innumerable extinct Buddhas,
Hundreds of thousands of myriads of millions of them,
A number beyond all calculation,
World Honored Ones such as these,
Used various conditions, analogies,
And the power of countless expedients,
To proclaim the marks of all Dharmas.
All of those World Honored Ones,
Spoke the Dharma of One Vehicle,
Transforming beings without limit,
Leading them to the Buddha Path.
Further, all Great Sagely Lords,
Know the deep desires in the hearts
Of all the gods, humans, and other beings
Within all the worlds.
Using different expedients,
Which help to reveal the foremost principle.
If there are living beings
Who have met with Buddhas in the past
Heard the Dharma, practiced giving,
Morality, patience, and vigor
Dhyana Samadhi, wisdom, and so on,
Cultivating blessings and wisdom,
Persons such as these
Have all realized the Buddha path.
When those Buddhas have become extinct
If there are those with compliant hearts,
Beings such as these
Have attained the Buddha Way.
After the extinction of those Buddhas,
Those who have made offerings to their Sharira,
Building millions of kinds of stupas,
Made of gold, silver, or of crystal,
Mother-of-peark, carnelian,
Rose quartz, lapis lazuli, and other gems,
Clear, pure and most ornate,
Worked to grace the stupas,
Or should there be those who've built temples
Out of stone, chandana, or aloeswood,
Hovenia, or other timbers,
Bricks, clay, and the like,
Or those who, in the barren wastes,
Have piled up earth into a Buddha-shrine,
Or even children who, at play,
Have piled up sand to make a stupa,
All persons such as these,
Have realized the Buddha Way.
Those who, for the Buddhas,
Have erected images,
Carving all their myriads of marks,
Have realized the Buddha Way.
They may have used the seven gems,
Or bronze or copper, white or red,
Wax, lead, or tin,
Iron, wood, or clay,
Or, perhaps, lacquered cloth,
In making Buddha images;
Persons such as these
Have realized the Buddha Way.
Those who painted bright Buddha images,
Adorned with the marks of their hundreds of blessings,
Whether they did it themselves or employed others,
Have realized the Buddha Way.
Even children who, at play,
Who with a straw, a stick, or pen,
Or even with their fingernails,
Drew images of the Buddha,
People such as these,
Gradually accumulated merit and virtue,
Perfected the heart of great compassion,
And have realized the Buddha Way.
They teach only Bodhisattvas,
And rescue countless miltitudes.
Should persons, in stupas or in temples,
Make offerings with a reverent heart,
To jewelled or painted images,
With flowers, incense, banners, or canopies,
Or should they cause others to make music,
with drums, horns, or conches,
Pan-pipes, flutes, lutes or bamboo lyres,
Guitars, cymbals, or brass gongs,
With many wondrous sounds as these,
Played solely as offerings.
Or if, with happy hearts, with songs
And chants they praised the Buddha's virtues,
With even just one small sound,
They have realized the Buddha Way.
If people with scattered minds
Have given but a single flower
As an offering to a painted image,
They shall gradually see numberless Buddhas.
If they bowed in worship,
Or merely placed their palms together,
Or even raised a single hand,
Or gave a slight nod of the head,
As an offering to the images,
They shall gradually see countless Buddhas,
And have, themselves, realized the Buddha Way.
They will rescue countless multitudes,
And enter Nirvana without residue,
As a fire goes out when the fuel has been consumed.
If people with scattered minds,
Enter stupas or temples,
And say but once, "Namo Buddha."
They have realized the Buddha Way.
Be it from Buddhas of the past,
While existent, or after their extinction,
Those who have heard this Dharma,
Have realized the Buddha Way.
The World Honored Ones of the future,
Are limitless in number;
All of these Thus Come Ones,
Will also speak the Dharma of expedient devices.
All of the Thus Come Ones,
By means of limitless expedients,
Help all living beings
To enter the Buddha's non-outflow wisdom.
Of those who have heard the Dharma,
None will fail to become Buddhas.
All the Buddhas have made this vow
"As to the Buddha Way which I have walked,
I wish to lead all living beings
Alike to obtain this Path."
And although the Buddhas of the future
Will speak a hundred thousand million,
Countless Dharma doors,
They are, in fact, for the sake of the Vehicle,
All Buddhas, Doubly Perfect Honored Ones,
Know the Dharmas are eternally without a nature.
The Buddha seed arises from conditions;
Thus they speak of the One Vehicle.
This Dharma abides in the Dharma's position,
Dwelling forever in worldly marks.
Having understood this in the Bodhimanda,
The Guiding Master teaches it expediently.
Those who receive the offerings of gods and humans,
The Buddhas of the present in the ten dirrections,
Their number like the Ganges' sands,
Manifest within the world
To bring peace and comfort to living beings,
And also speak Dharma such as this.
Knowing the foremost still extinction,
They use the power of expedients
To demonstrate the various paths,
In reality, for the sake of the Buddha Vehicle.
Knowing the conduct of living beings,
The thoughts deep within their minds,
Their habitual actions in the past,
The nature of their desire, the power of their vigor,
and their faculties, keen or dull,
They employ various causes and conditions,
Analogies and verbal expressions,
To teach them the appropriate expedients.
Now I, too, am like them.
Using various Dharma doors,
I proclaim the Buddha Way
To bring peace and comfort to living beings.
I use the power of my wisdom,
To know the nature of beings' desires;
I speak all Dharmas expediently,
To lead them all to happiness.
Shariputra, you should know,
As I regard them with my Buddha eye,
I see living beings in the six paths,
Impoverished, lacking blessings and wisdom,
Entering the dangerous path of birth and death,
Where they suffer unremittingly.
They are deeply attached to the five desires,
Like a yak caring for its tail,
They smother themselves with greed and love,
Blind, and in darkness, seeing nothing.
They do not seek the mighty Buddha,
Or the Dharma which cuts off suffering,
But instead they deeply enter into deviant views;
With suffering, they wish to cast off suffering.
For the sake of these beings,
I give rise to the Great Compassion Heart.
When first I sat in the Bodhimanda,
In contemplation, or walking about the tree,
For a full three times seven days,
I thought over matters such as these:
The wisdom which I have obtained,
Is subtle, wonderful, and foremost,
But living beings are dull-rooted,
Attached to pleasure, blinded by delusion;
Beings such as these,
How can they possibly be saved?
Just then the Brahma Heaven Kings,
As well as the God Shakra,
The Four World-Protecting God Kings,
The god of the heaven of Great Comfort,
And the other heavenly multitudes,
With retinues numbering in the billions
Reverently placed their palms togehter,
And requested me to turn the Dharma Wheel.
I then thought to myself,
"Were I to praise only the Buddha Vehicle,
Beings sunk in suffering
Would be unable to believe this Dharma.
They would slander it out of disbelief,
And fall into the three evil paths.
It's better that I do not speak the Dharma,
But quickly enter into Nirvana."
Then I recalled that the Buddhas of the past
Practiced powerful expedients,
And as I now have obtained the Path,
When I had been thinking thus,
The Buddhas of the ten directions all appeared,
And with the Brahma sound encouraged me, saying,
"Good indeed, O Shakyamuni,
Foremost Guiding Master.
Having attained the supreme Dharma,
You follow the precedent of all Buddhas,
To employ the power of expedient devices.
We have all obtained as well,
That foremost Dharma, most wonderful.
For the various kinds of living beings,
We discriminate and teach Three Vehicles.
Those of little wisdom who delight in lesser Dharmas,
Would not believe that they could become Buddhas.
That is why we use expedient means,
To discriminate and teach the various fruits.
Although Three Vehciles are taught.
It is only for the sake of teaching Bodhisattvas.
Shariputra, you should know,
That when I heard the Sagely Lions'
Deep, pure, and wondrous sound,
I called out "Homage to all Buddhas."
And further had this thought,
"I have come into a turbid, evil world;
As the Buddhas speak,
I should follow in accord."
Having thought upon this matter,
I went straightway to Varanasi.
Since the still and extinct mark of all Dharmas,
Cannot be expressed in words,
I used the power of expedients,
To instruct the five Bhikshus.
This was called the turning of the Dharma wheel.
Then came the sound of Nirvana,
As well as "Arhatship,"
"Dharma," and the "Sangha," various names.
From remote aeons onward,
I have praised and shown Nirvana's Dharma,
As the final end of birth and death's sufferings;
Always have I spoken thus.
Shariputra, you should know,
I see disciples of the Buddha,
Resolutely seeking the Buddha Way,
Limitless thousands of myriads of millions of them,
All with hearts of reverence,
All coming before the Buddha.
They had heard, from former Buddhas,
Expedient teachings of the Dharma.
This causes me to think,
"The reason why the Thus Come One appears,
Is to teach the wisdom of the Buddha,
And now the time is exactly right."
Shariputra, you should know,
Those with dull faculties and slight wisdom,
Those attached to marks, the arrogant,
Cannot believe this Dharma.
I now rejoice and have no fear,
And among the Bodhisattvas,
I shall cast expedients aside,
To speak only of the supreme Path.
When the Bodhisattvas have heard this Dharma,
The network of their doubts will be rent;
Twelve hundred Arhats
Will all attain to Buddhahood.
As the Buddhas of the three periods of time
In such a manner spoke the Dharma,
So do I likewise now expound
The undiscriminated Dharma.
All Buddhas come into the world
But rarely, and are hard to meet;
And when they appear in the world,
It's hard for them to speak the Dharma.
Throughtout countless ages, too,
It's difficult to hear this Dharma.
And those who can hear this Dharma--
Such people too, are rare,
Like the udumbara flower,
In which all take delight,
Which the gods and humans prize,
For it blooms but once in a long, long time.
So one who hears this Dharma, gives joyful praise,
With even just a single word,
Has thereby made offerings,
To all the Buddhas of the three periods of time.
Such people are extremely rare.
Rarer than the udumbara flower.
All of you should have no doubts,
For I am the Dharma King;
I declare to the assembly:
I use only the path of One Vehicle,
To teach and transform Bodhisattvas.
There are no Sound Hearer Disciples.
Shariputra, all of you,
the Sound Hearers and Bodhisattvas,
Should know that this wondrous Dharma
Is the secret essence of all Buddhas.
In the evil world of five turbidities,
Beings who are blissfully attached
To pleasures and desires,
Wil never seek the Buddha Way.
Evil people of the future,
Hearing the Buddha speak of One Vehicle,
In their delusion will not accept or believe it,
But will slander it and fall into the evil paths.
Still, those with shame and purity,
Who resolutely seek the Buddha Way,
For such ones as these I praise
The path of One Vehicle, extensively.
Shariputra, you should know,
The Dharma of all Buddhas is like this:
By means of millions of expedients,
I speak Dharma in accord with what's appropriate.
But those who do not study it,
Will never come to understand it.
Since all of you already know
All Buddhas, Masters of the World,
Work by means of appropriate expedients,
You should have no further doubts.
Let your hearts be filled with joy;
You know you will reach Buddhahood.