Donate

Font chữ: + A   + A   + A   + A  

Chapter Fourteen -- Happily-Dwelling Conduct

AT THAT TIME Dharma Prince Manjushri Bodhisattva Mahasattva said to the Buddha, "World Honored One, all these Bodhisattvas are extremely rare. Reverently complying with the Buddha, they have made great vows to protect, maintain, read, and speak this Dharma Flower Sutra in the future evil age.
"World Honored One, how should Bodhisattvas Mahasattvas speak this Sutra in the future evil age?"
The Buddha told Manjushri. "If a Bodhisattva Mahasattva wishes to speak this Sutra in the future evil age, he should dwell securely in four Dharmas. First, by dwelling in the Bodhisattva's range of practice and the Bodhisattva's range of association, he will be able to expound this Sutra for living beings.
"Manjushri, what is meant by the Bodhisattva Mahasattva's range of practice? If a Bodhisattva Mahasattva dwells on the ground of patience, is gentle and compliant, not impetuous or volatile; if his mind is not frightened; if, moreover, he does not practice in regard to any dharma, but contemplates the marks of all dharmas as they really are-not, however, practicing nondiscrimination-that is called the Bodhisattva Mahasattva's range of practice.
"What is meant by the Bodhisattva Mahasattva's range of association? Bodhisattvas Mahasattvas do not draw near to kings, princes, great ministers, or officials.
"They do not draw near to externalists-brahmacharins, nirgranthas, and the like-or to writers of worldly literature, to those who sing praises of externalist writings, to lokayatas, or to the opponents of lokayatas.
"They also do not draw near to violent amusements such as boxing and wrestling, to displays of martial arts that involve mutual attack, to natas, or to any entertainment that uses magic.
"They do not draw near to chandalas; to those who raise pigs, sheep, chickens, or dogs; or to those who hunt, fish, trap, or engage in any other evil activities. If such people should on occasion come to them, they speak the Dharma for them, but they have no expectations.
"They also do not draw near to those who seek to be Hearers, whether Bhikshus, Bhikshunis, Upasakas, or Upasikas, and they do not make a half bow to them. They do not remain in a room, a promenade, or a lecture hall with them. Should such people sometimes come to them, they speak Dharma as is appropriate, but seek nothing in return.
"Manjushri, moreover, Bodhisattvas Mahasattvas must not regard women's bodies as objects of desire and speak Dharma for them. They do not take delight in looking at women. If they enter the homes of others, they do not speak with young girls, maidens, widows, and so forth.
"Further, they do not draw near to the five kinds of unmanly men or become friends with them.
"They do not enter others' houses alone. If for some reason they must enter alone, they single-mindedly recollect the Buddha.
"If they speak the Dharma for women, they do not smile or laugh and let their teeth show, nor do they expose their chests. Even for the sake of the Dharma, they do not become familiar with them, much less for the sake of other matters!
"They take no delight in raising young disciples, Shramaneras, or children, and they do not take pleasure in sharing the same Master with them.
"They always delight in sitting in dhyana and, in a quiet place, cultivating collecting their thoughts. Manjushri, this is called the first range of association.
"Further, Bodhisattvas Mahasattvas contemplate all dharmas as empty, as characterized by actuality, as not upside-down, as not moving, as not retreating, as not turning, as being like empty space, as without a nature, as having the path of language cut off, as not coming into being, as not coming forth, as not arising, as without a name, as without an appearance, as in reality nonexistent, as measureless, as boundless, as unimpeded, and as unobstructed.
"They exist only because of causes and conditions and are produced from inversion. Therefore, it is said that constantly delighting in contemplating such characteristics of dharmas is called the second range of association of a Bodhisattva."
At that time the World Honored One, wishing to restate his meaning, spoke the following verses:
If there is a Bodhisattva,
In the future evil age,
Who, with a fearless mind,
Wishes to speak this Sutra,
He should enter the range of practice
And the range of association.
He should always stay away
From kings, as well as princes,
Great ministers and officials,
Brutal and dangerous performers;
From chandalas, along with
Externalists and brahmacharins.
He should not draw near to
Those of overweening pride
Who are attached to the Small Vehicle
And study the Three Stores.
Nor should he draw near to
Bhikshus who are breakers of the precepts,
Arhats in name only,
Or to Bhikshunis
Who like to play and laugh,
Those deeply attached to the five desires
Or seeking quiescence in the present.
Nor should he draw near Upasikas.
Should such people come
With good hearts
To the Bodhisattva
To hear of the Buddha Way,
The Bodhisattva, then, may
Without apprehension
And without expectations
Speak the Dharma for them.
He should not draw near
Widows, maidens
Or unmanly men,
Nor should he be familiar with
Or close to them.
He should also not draw near
Butchers, meat-cutters,
Hunters, or fishermen,
Or any who kill for profit
Or sell meat as their livelihood,
Or those who traffic in female flesh:
Such people as these
He should not draw near.
He should take care never
To draw near to those
Engaged in dangerous, violent sports,
Nor to actors and performers
Or prostitutes and the like.
He should not, while in a secluded place,
Speak the Dharma for women.
While speaking the Dharma,
He should not joke or laugh.
When he enters the city to seek alms,
He should go with another Bhikshu,
Or, if there is no other Bhikshu,
He should single-mindedly recollect the Buddha.
Those are what is called
The ranges of practice and association;
By resort to these two ranges
He can preach in peace and comfort.
Further, he does not practice
Higher, middle, or lower dharmas;
Nor conditioned or unconditioned dharmas,
Real or unreal dharmas.
He does not distinguish
Between men and women;
He does not obtain any dharma
Nor does he know or perceive any.
This is what is known as
The Bodhisattva's range of practice.
All the dharmas whatsoever
Are empty, nonexistent,
Without permanence,
Neither arising nor extinguished;
This is known as the Wise One's range of association.
It is through inverted discrimination
That dharmas exist or not exist,
Seem real or unreal,
Created or uncreated.
If, in a quiet place,
He cultivates and collects his thoughts
Peacefully dwelling, unmoved
Like Mount Sumeru,
Contemplating all dharmas
As having no existence,
Like empty space,
With nothing firm or solid,
Uncreated, not coming forth,
Unmoving, not retreating;
Dwelling always in one mark,
This is called the range of association.
If a Bhikshu,
After my Nirvana,
Enters into this range of practice
And range of association,
When he speaks this Sutra,
He will have no fear.
When a Bodhisattva
Enters a quiet room
And with upright mindfulness
Contemplates dharmas in accord with principle,
Arising from dhyana concentration
He may for the sake of kings,
Princes, ministers,
Brahmans and such
Teach, transform, and expound,
Speaking this Sutra
With a tranquil mind
And without fear.
Manjushri,
This is called the Bodhisattva's
Peaceful dwelling in the first Dharma,
And he may, in the future age,
Speak the Dharma Flower Sutra.
"Manjushri, after the Tathagata's Nirvana, in the Dharma-ending Age, if one wishes to speak this Sutra, one should dwell in this happily-dwelling conduct.
"Whether one is expounding upon the Sutra orally or reading the Sutra itself, one should take no delight in speaking of the faults of people or of the Sutra, nor should one hold other Dharma Masters in contempt, nor speak of the good or bad qualities, the strengths or weaknesses of others. With regard to Hearers, one should not mention them by name in order to speak of their faults, nor should one speak of them by name to praise their excellence. One should not harbor resentment or jealousy.
"Because one skillfully cultivates such peaceful and happy thoughts, he will not oppose his listeners' intentions. If asked difficult questions, he does not answer by resorting to the Small Vehicle Dharma, but uses only the Great Vehicle for his explanation, which causes his listeners to obtain the wisdom of all modes."
At that time the World Honored One, wishing to restate his meaning, spoke these verses, saying,
The Bodhisattva ever delights
In tranquilly speaking the Dharma;
On pure ground
He arranges his seat,
Smears his body with oil,
And washes away dust and filth.
Wearing fresh, clean clothing,
Completely pure, within and without,
Seated securely on the Dharma seat,
He responds to questions.
If there are Bhikshus
Or Bhikshunis,
Upasakas
Or Upasikas,
Kings, princes,
Ministers, scholars, or commoners,
By resorting to the subtle, wonderful principle,
With harmonious mien he speaks for them.
If there are difficult questions,
He answers in accord with principle.
Using causes and conditions and parables,
He explains and makes distinctions.
Through his use of such expedients,
All are moved to bring forth the resolve,
Which gradually increases
As they enter into the Buddha Way.
Casting out thoughts of laziness
And slothful thinking,
Freeing himself from all worry,
He speaks Dharma with a compassionate mind.
By day and night he ever speaks
The supreme teaching of the Way.
By means of causes and conditions
And limitless analogies
He instructs living beings,
Leading them to be joyful.
Clothing, bedding,
Food, drink, and medicine -
With respect to these
He harbors no expectations.
His single focus is to speak the Dharma
According to causal conditions;
His wish is to realize the Buddha Way
And lead living beings to do the same.
This, then, is the greatest benefit:
The offering of peace and comfort.
After my Nirvana,
If there is a Bhikshu
Who is able to expound
Upon The Wonderfully Dharma Flower Sutra
With no thought of envy or anger,
With no affliction or obstruction,
He will have no worries
And no detractors.
He also will not fear
Knives or staves,
Nor will he be exiled,
Because he is secure in his patience.
The wise one is thus:
Cultivating well his mind,
He is secure in peace and comfort.
As I have explained above,
This person's merit and virtue
Cannot be exhaustively described
By means of number or parable
Throughout ten of millions of eons.
"Further, Manjushri, in the future ending age, when the Dharma is about to become extinct, the Bodhisattva who receives, upholds, reads, or recites this Sutra should harbor no thoughts of envy, flattery, or deceit. He should also not ridicule or malign those who study the Buddha Way, nor should he seek their strengths or weaknesses. If there are Bhikshus, Bhikshunis, Upasakas, Upasikas, those who seek to be Hearers, Pratyekabuddhas, or those who seek the Bodhisattva Way, he should not torment them or cause them to have doubts by saying to them, "You are all very far from the Path, and you will never obtain the wisdom of all modes. Why not? Because you are careless and lax in the Way." Further, he should not frivolously discuss the Dharma for the sake of argument.
"He should give rise to thoughts of great compassion towards all living beings and think of all the Tathagatas as compassionate fathers, all Bodhisattvas as great Masters. Always, he should deeply revere and pay respect to all the great Bodhisattvas of the ten directions. He should speak Dharma in equal measure for all living beings. In accord with Dharma, he should speak neither too much nor too little; even to those who deeply love the Dharma, he should not speak too much.
"Manjushri, in the future age, when the Dharma is about to become extinct, it will be impossible to trouble or confuse a Bodhisattva Mahasattva who has accomplished this third happily-dwelling conduct when he is speaking the Dharma. He shall gain good fellow students with whom he may read and recite this Sutra. Large assemblies will gather to listen to and accept it. Having heard it, they will uphold it; having upheld it, they will recite it; having recited it, they will be able to speak it; having spoken it, they will be able to write it out; to cause others to write it out; to make offerings to it; to revere, honor, and praise it."
At that time the World Honored One, wishing to restate his meaning, spoke verses, saying:
If one wishes to speak this Sutra
He should rid himself of envy, anger, and arrogance,
Flattery and deceitful thoughts.
His practice should be honest and straightforward;
He should not ridicule others
Or speak lightly of the Dharma,
Or cause others to have doubts
By telling them they shall not obtain Buddhahood.
When this son of the Buddha speaks the Dharma,
He is ever gentle, agreeable, and patient,
Compassionate towards all
And never slack in his efforts.
The great Bodhisattvas of the ten directions
Take pity on the multitudes and so practice the Way.
He should bring forth a heart of reverence,
Thinking, "These are my great teachers."
With regard to all the Buddhas, World Honored Ones,
He should think of them as his supreme fathers.
He should break through all thoughts of arrogance
And then speak the Dharma without obstacle.
Such is the third dharma,
Which the wise ones should always guard.
With single-minded happily-dwelling conduct,
One is revered by limitless multitudes.
"Further, Manjushri, in the future Ending Age when the Dharma is about to become extinct, the Bodhisattva Mahasattva, who upholds the Dharma Flower Sutra, should give rise to thoughts of great kindness for those at home and those who have left home. He should give rise to thoughts of great compassion for those who are not Bodhisattvas.
"He should think, "People like this are missing a great deal. Although the Tathagata speaks the Dharma expediently and appropriately, they do not hear, know, or awaken to it. They do not inquire into it, believe it, or understand it.
"Although these people do not inquire into, believe, or understand this Sutra, still, when I attain anuttarasamyaksambodhi, wherever they happen to be, I shall use the power of spiritual penetrations and the power of wisdom to lead them to abide within this Dharma.
"Manjushri, after the Nirvana of the Tathagata, the Bodhisattva Mahasattva who, accomplishes this, the fourth dharma, shall be free from error when he speaks this Dharma.
"He will always receive offerings from and be revered, honored, and praised by Bhikshus, Bhikshunis, Upasakas, Upasikas, kings, princes, great ministers, common people, Brahmans, laypeople, and so on. The gods in empty space will always follow and serve him in order to hear the Dharma. If, in villages or cities, in the wilds or forests, someone wishing to pose difficult questions approaches him, all the gods, for the sake of the Dharnia, will protect him day and night, and he will cause the listeners to be joyful.
"Why is this? This Sutra is protected by the spiritual powers of all the Buddhas of the past, present, and future.
"Manjushri, throughout limitless kalpas, it is not possible even to hear the name of the Dharma Flower Sutra, much less to see, receive, uphold, read, or recite it.
"Manjushri, it is like a powerful wheel-turning sage king who wishes to subdue other countries by force. But all the lesser kings do not follow his commands. The wheel-turning king then mobilizes his various troops and goes to punish them. Seeing his troops successful in warfare, he is greatly delighted and rewards them according to their merits, giving them fields, houses, villages, cities, counties; or else clothing; personal ornaments; or various precious treasures of gold, silver, lapis lazuli, mother-of-pearl, carnelian, coral, or agate; or elephants, horses, carriages, servants, or subjects.
"Only the bright pearl on his cowl, that alone, he does not give away. Why not? Only the king can wear this pearl on his crown. If he gave it away, the king's retinue would surely be greatly astonished.
"Manjushri, the Tathagata is also like this. Through the use of the powers of dhyana samadhi and wisdom, he has gained the country of the Dharma and is king of the three realms. Still, the demon kings refuse to submit. The Tathagata's generals, the worthy ones and sages, do battle with them. With those who are successful, he is delighted. For the four assemblies, he speaks the Sutras, causing their hearts to rejoice. He confers upon them the dhyana concentrations, the liberations, the lack of outflows, the roots and powers, and all the wealth of the Dharma. He further bestows upon them the city of Nirvana, telling them that they have attained cessation. He guides their thoughts, causing them all to rejoice.
"But he does not speak the Dharma Flower Sutra.
"Manjushri, eventually the wheel-turning king, seeing among his troops those who have been greatly successful, is overjoyed and at last gives them the incredible pearl, which he has long worn in his topknot and which he would never casually give away.
"So, too, is it with the Tathagata. As the great king of the Dharma within the three realms, he uses Dharma to teach and transform all living beings. Seeing the army of worthy ones and sages doing battle with the demons of the five skandhas, the demons of afflictions, and the demons of death, and being greatly successful extinguishing the three poisons, escaping the three realms, and rending the nets of the demons, the Tathagata is greatly pleased. He then speaks to them the Dharma Flower Sutra, which can lead living beings to All-Wisdom, which meets with resentment and disbelief in all the world, and which he has never spoken of before.
"Manjushri, the Dharma Flower Sutra is the foremost among the Tathagata's teachings. Among all the teachings it is the most profound, and it is only bestowed at the very end, just like that bright pearl which the powerful king long kept and then gave away. Manjushri, the Dharma Flower Sutra is the secret treasury of all the Buddhas, Tathagatas. Among all the Sutras it is the highest. In the long night of time it has been guarded and never recklessly expounded. Today, for the first time, I am speaking it for you."
At that time the World Honored One, wishing to restate this meaning, spoke verses saying,
Always practicing patience,
And being merciful to all,
One will then be able to proclaim
This Sutra praised by the Buddhas.
In the future Ending Age,
One who upholds this Sutra,
Should bring forth kindness and compassion
For those at home, those who have left home,
And those who are not Bodhisattvas,
Thinking, "Those who do not hear
Or believe this Sutra
Suffer a great loss.
When I have gained the Buddha Way
I shall use expedients
To speak this Dharma for them
So they may abide within it."
It is like a powerful
Wheel-turning king
Who bestows rewards
Upon soldiers successful in battle:
Elephants, horses, carriages,
Personal ornaments,
As well as fields, houses,
Villages, cities, and counties.
Or he may give clothing
Or various rare treasures,
Servants or other valuables,
Giving them joyfully.
Should there be a hero
Who can do difficult deeds,
The king will take from his topknot
His bright pearl, and give it to him.
The Tathagata is also thus.
As king of all the Dharmas,
With patience, great power
And the precious store of wisdom,
With great kindness and compassion,
He transforms the world according to the Dharma.
He sees all people
Suffering pain and agony,
Seeking liberation,
And battling with the demons.
For these living beings
He speaks various Dharmas.
Using great expedients,
He teaches them the Sutras.
Once he knows that living beings
Have become strong,
Then at the very end
He speaks the Dharma Flower for them.
This is like the king who unties his topknot
And gives away his bright pearl.
Highest among the host of Sutras,
This Sutra is venerable.
I always guard and protect it
And never speak it recklessly.
But now the time is exactly right
To speak it for all of you.
After my extinction,
Those who seek the Buddha Way,
Who wish to gain peace and ease,
And to proclaim this Sutra
Should draw near
Such dharmas as these four.
Those who read this Sutra
Will have no worries or afflictions;
They will be free from the pain of sickness,
With a countenance fresh and clear.
They won't be born poor,
Lowly, or ugly.
Living beings will be happy to see them,
As if they were longed-for sages.
All the children of the gods
Will act as their messengers.
Knives and staves will not hurt them,
Poison will not harm them,
And should someone revile them,
His mouth will be stopped.
They shall roam fearlessly
Like the lion king.
The light of their wisdom
Will shine like the sun.
In dreams they will see
Only wonderful things.
They may see the Tathagatas
Seated on their lion thrones,
Surrounded by a host of Bhikshus
As they speak the Dharma.
They will also see the dragons, spirits,
Asuras and so forth,
In number like the Ganges' sands,
Reverent, with palms joined.
They will see themselves appearing
To speak the Dharma for them.
Further, they will see all the Buddhas,
Their bodies of golden hue
Emitting limitless light,
Illumining all,
And proclaiming all the Dharmas
With the Brahma sound.
The Buddhas, for the fourfold host,
Will speak the supreme Dharma.
They shall see themselves there, too,
With palms joined, praising the Buddhas.
Hearing the Dharma, they will rejoice
And make offerings.
They will gain the dharanis
And certify to non retreating wisdom.
The Buddhas, knowing their minds
Have deeply entered the Buddha Way,
Will then bestow upon them a prediction
For the realization of the most proper enlightenment,
Saying, "You, Good Men
Shall in the future age
Attain limitless wisdom
And the Great Way of the Buddha.
Your lands shall be adorned and pure,
Vast and incomparable,
And the four assemblies there
Will listen to the Dharma with palms joined."
They will also see themselves
Dwelling in the mountain forests,
Practicing wholesome dharmas,
Certifying to the Real Mark,
Deeply entering dhyana concentration,
And seeing the Buddhas of the ten directions.
The Buddhas, with golden bodies,
Will be adorned with the marks of a hundred blessings.
Hearing their Dharma, they will speak it to others
And always have good dreams like these.
They will also dream of being a king
Who forsakes his palace and retinue,
As well as fine objects of the five desires,
To enter a Bodhimanda.
There, beneath the Bodhi tree,
They sit upon the lion throne,
Seeking the Way for seven days,
And gaining the Buddha's wisdom.
After realizing the supreme Way,
They rise and turn the Dharma wheel
And speak the Dharma for the fourfold host.
Throughout thousands of myriads of millions of eons,
They speak the nonoutflow wondrous Dharma,
And save limitless living beings.
Later they enter Nirvana,
As a lamp goes out when its fuel is gone.
If, in the future evil age,
They can speak this foremost Dharma,
They shall gain great benefit,
Merit, and virtue as told above.
Chapter Fifteen -- Welling Forth From The Earth
AT THAT TIME, in the great assembly, the Bodhisattvas Mahasattvas, who had come from other lands in numbers exceeding the grains of sand in eight Ganges Rivers, rose, placed their palms together, made obeisance, and said to the Buddha, "World Honored One, if you will allow us, after the Buddha's Quiescence, here in this Saha World we will with ever-increasing vigor protect, maintain, read, recite, write out, and make offerings to this Sutra, and we will proclaim it far and wide throughout this land."
The Buddha then told the host of Bodhisattvas Mahasattvas, "Stop! Good men, you do not need to protect and maintain this Sutra. Why not? Within my Saha World itself there are Bodhisattvas Mahasattvas equal in number to the sands of sixty thousand Ganges Rivers, each of whom has a retinue equal in number to the sands of sixty thousand Ganges Rivers. After my quiescence, all of them will protect, uphold, read, recite, and vastly proclaim this Sutra."
Just as the Buddha said this, the earth in the three thousand great thousand lands in the Saha World trembled and split open, and from its midst limitless thousands of tens of thousands of millions of Bodhisattvas Mahasattvas simultaneously welled forth.
All of these Bodhisattvas possessed golden-hued bodies, the thirty-two marks, and limitless light.
They had been dwelling beneath the Saha World in the space belonging to this world.
Upon hearing the sound of Shakyamuni Buddha's voice, all the Bodhisattvas came up from below.
Each one of the Bodhisattvas was a leader who instructed and guided a great multitude. Each had a retinue numbering as many as the sand grains of sixty thousand Ganges Rivers. Still others had retinues numbering as many as the sand grains of fifty thousand, forty thousand, thirty thousand, twenty thousand, or ten thousand Ganges Rivers. Others had retinues numbering as many as the sand grains of one Ganges River, one half a Ganges River, one fourth, and on down to one thousandth of a ten thousandth of a millionth of a nayuta of a Ganges River.
Others had retinues numbering in the billions of nayutas. Others had retinues numbering in the hundreds of millions. Others had retinues numbering in the tens of millions, the millions, and on down to the tens of thousands. Others had a thousand or a hundred and on down to ten. Others had five, four, three, or two disciples, down to one disciple. Still others came alone, preferring isolation. And so it was that their numbers were limitless and boundless, beyond the power of calculation or analogy to make known.
Having welled forth from the earth, all the Bodhisattvas went to the Wonderful Stupa of Seven Jewels in space, where the Thus Come One Many Jewels and Shakyamuni Buddha were. Arriving there, they turned toward the two World Honored Ones and bowed with their heads at those Buddhas' feet. They went on to where all the Buddhas were seated on lion thrones beneath jeweled trees, bowed to them, circumambulated them three times to the right, put their palms together respectfully, and praised them with various Bodhisattva praises. Then they withdrew to one side and gazed joyfully at the two World Honored Ones.
From the time the Bodhisattvas Mahasattvas first welled forth from the earth, and while they praised the Buddhas with various Bodhisattva praises, a period of fifty small eons elapsed. During that time, Shakyamuni Buddha remained seated in silence, and the four assemblies were silent for fifty small eons as well.
Because of the Buddha's spiritual power, all in the great assembly thought only half a day had passed. At that time the four assemblies were also able, because of the Buddha's spiritual power, to see all the Bodhisattvas completely filling the space of limitless hundreds of thousands of myriads of millions of lands.
Among the multitudes of Bodhisattvas Mahasattvas were four leaders. The first was named Superior Practice, the second was named Boundless Practice, the third was named Pure Practice, and the fourth was named Secure Practice. These four Bodhisattvas, among the assembly, were the foremost leaders, the spokesmen and guides. Before the great multitudes, they joined their palms together, contemplated Shakyamuni Buddha, made deep bows from the waist and said, "World Honored One, are you in good health and free from worry? Are you peaceful and happy in your practice? Are those who should be crossed over receptive to the teaching? They do not cause the World Honored One any weariness, do they?"
The four Great Bodhisattvas then spoke verses, saying:
Is the World Honored One happy and at peace,
Free from worry and disease?
In teaching and transforming beings,
Is he free from weariness?
And further, do living beings
Receive transformation easily?
They do not cause the World Honored One
To become fatigued, do they?
The World Honored One then, in the midst of the great host of Bodhisattvas, said this: "So it is, so it is, good men. The Thus Come One is peaceful and happy, free from disease and worry. All the living beings are easy to transform and take across, and they do not cause me weariness. Why is this? All these living beings, in lifetime after lifetime, have always received my teaching, and they have also paid reverence to and venerated the Buddhas of the past, thereby planting the roots of goodness. When these living beings first saw me and heard my teaching, all, except for those who had formerly cultivated and studied the Small Vehicle, immediately believed and accepted it and entered the Thus Come One's wisdom. I now lead even such people as these to hear this Sutra and to enter the Buddha's wisdom."
At that time the Great Bodhisattvas spoke these verses:
Good indeed, good indeed,
Great Hero, World Honored One,
That all the living beings
Are easy to transform and save,
That they can ask about the Buddha's deep wisdom
And, having heard it, believe and practice it.
We all rejoice accordingly.
Then the World Honored One praised the leaders of all those Great Bodhisattvas: "Good indeed, good indeed, that you good men have brought forth a heart of rejoicing in accord with the Thus Come One."
At that time Maitreya Bodhisattva and the Bodhisattvas in the multitudes, numbering as many as the sand grains in eight thousand Ganges Rivers, all had this thought: "From of old, we have never seen or heard of these great Bodhisattvas Mahasattvas who have welled forth from the earth and who are standing before the World Honored One, joining their palms, making offerings, bowing from the waist, and inquiring after his welfare."
Then Maitreya Bodhisattva Mahasattva, knowing the thoughts in the minds of the Bodhisattvas and others, numbering as many as the sand grains in eight thousand Ganges Rivers, and wishing as well to resolve his own doubts, placed his palms together, faced the Buddha, and spoke verses.
These limitless thousands of myriads of kotis of
Bodhisattvas form a great host,
Such as we have never seen before.
We pray the Doubly Complete Honored One
Will tell us where they came from
And why they are gathered here.
They have huge bodies, great spiritual penetrations,
And inconceivable wisdom.
They are solid in resolve and will,
And possess the great power of patience.
Living beings delight in seeing them.
But where did they come from?
Each and every Bodhisattva
Has brought a retinue
Limitless in number,
Like the Ganges sand grains.
Some of the Great Bodhisattvas
Lead retinues of beings as many as
The sand grains in sixty thousand Ganges Rivers.
Such are the great assemblies
Single-mindedly seeking the Buddha Way.
These Great Masters,
In number like the sand grains in sixty thousand Ganges Rivers,
Have all come to make offerings to the Buddha
And to protect and uphold this Sutra.
Those with retinues comprised of as many as the sand grains in fifty thousand Ganges Rivers
Are even more in number.
Those with retinues numbering forty, or thirty thousand,
Twenty, down to ten thousand,
One thousand, one hundred,
And so forth, down to the sand grains of a single Ganges River,
And those with a half, a third, or a quarter thereof,
Down to one ten thousandth of a millionth thereof
Or one thousandth of a ten thousandth of a nayuta thereof,
And the ones with tens of thousands of millions of disciples, on down to half a million,
Are even more numerous.
There are also those with hundreds of tens of thousands, or tens of thousands,
Thousands, or hundreds,
Fifty, or ten,
Down to three, two, or one,
And those who come alone without a retinue,
Preferring isolation¡ª All these come before the Buddha
In numbers surpassing those just stated.
So large is the assembly,
That were one to count them
For eons numbering more than Ganges sand grains,
Still one could not fully know them.
Who spoke the Dharma for
All these of great awesome virtue -
This vigorous host of Bodhisattvas -
Teaching, transforming, and bringing them to accomplishment?
Under whom did they first bring forth their resolve?
Whose Buddhadharma do they praise and proclaim?
Whose sutras do they receive, uphold, and practice?
And which Buddha's Way do they cultivate?
Such are the Bodhisattvas' powers
Of spiritual penetrations and great wisdom,
That throughout the four directions,
The earth quakes and splits open,
And they rise out of it.
World Honored One,from of old,
I have never seen such a thing.
Pray tell us the names
Of the countries they come from.
I am always roaming through the lands,
But I have never seen this assembly.
I do not recognize
A single one of them.
Suddenly they have welled forth from the earth.
Pray explain the reason why.
Now in this great assembly,
The limitless hundreds of thousands of millions
Of Bodhisattvas all
Wish to understand this event:
The causes and conditions, first to last,
Of this host of Bodhisattvas.
O World Honored One of limitless virtue,
We only pray you will resolve the assembly's doubts.
At that time all the division bodies of Shakyamuni Buddha, who had come from limitless thousands of myriads of kotis of lands in other directions, sat in lotus posture on lion thrones beneath jeweled trees throughout the eight directions. The attendants of those Buddhas, seeing this great assembly of Bodhisattvas of the three thousand great thousand worlds welling forth from the earth in the four directions and dwelling in space, each said to his respective Buddha, "World Honored One, where have all the limitless, boundless asamkhyeyas of Bodhisattvas in this great host come from?"
Each of those Buddhas then told his attendants, "All of you good men, just wait one moment! There is a Bodhisattva Mahasattva named Maitreya, upon whom Shakyamuni Buddha has bestowed a prediction that he shall be the next Buddha. He has already asked about this matter, and the Buddha is about to answer him. For this reason, you may all hear about it."
Shakyamuni Buddha then said to Maitreya Bodhisattva, "Good indeed, good indeed, Ajita, that you can ask the Buddha about such a great matter.
"You should all single-mindedly don the armor of vigor and bring forth a firm resolve.
"The Thus Come One now wishes to disclose and proclaim the wisdom of all Buddhas, the power of all Buddhas' sovereignty and spiritual penetrations, the power of all Buddhas' lion sprint, and the power of all Buddhas' awesome courage and mighty strength."
At that time, the World Honored One, wishing to restate these principles, spoke verses:
You should be vigorous and single-minded,
For I wish to speak about this matter.
Hold no doubts or regrets.
The wisdom of the Buddhas is inconceivable
Bring forth, now, the power of faith,
And abide in patience and goodness,
For the Dharma which from of old has never been heard,
You are now about to hear.
I am comforting you now,
So have no doubt or fear.
The Buddhas never speak falsely,
And their wisdom cannot be measured.
That foremost Dharma they have gained
Is extremely profound, beyond discerning.
As such, it should now be explained,
And you should single-mindedly listen.
The World Honored One, having recited those verses, then said to Maitreya Bodhisattva, "In this great assembly, I now make this announcement to all of you: Ajita! These incalculable asamkhyeyas of great Bodhisattvas Mahasattvas, who have welled forth from the earth and whom you have never seen before, are those whom I taught, transformed, and guided in this Saha World after I attained anuttarasamyaksambodhi. I tamed and subdued the minds of these Bodhisattvas, causing them to bring forth the resolve for the Way.
"All of these Bodhisattvas live in the space beneath the Saha World. They have read and recited all the Sutras until they have penetrated them thoroughly. They have pondered their meanings in detail and have been properly mindful of them.
"Ajita! All these good men take no delight in dwelling with the multitudes or in much talk. They always enjoy living in quiet places where they practice with diligence and vigor, never resting. They do not take up residence with humans or gods.
"They always delight in deep wisdom and have no obstacles. They also always delight in the Dharmas of all Buddhas. With single-minded vigor they seek supreme wisdom."
At that time the World Honored One, wishing to restate this meaning, spoke verses, saying:
Ajita, you should know,
For countless eons,
All these Great Bodhisattvas
Have cultivated and practiced the Buddhas' wisdom.
I taught them all,
Causing them to bring forth the great resolve for the Way.
They are all my disciples.
Dwelling in this world system,
Ever practicing the work of dhuta,
They delight in quiet places.
Renounce the bustle of crowds,
And take no delight in much talk.
These disciples
Study and practice the Dharma of my Way.
Vigorous always, day and night,
They seek the Buddha Way.
They dwell in the space
Beneath this Saha World,
Solid and powerful in resolve and will.
They are ever diligent, seeking wisdom.
They speak various wonderful Dharmas,
With no fear in their hearts.
In the city of Gaya,
Sitting beneath the Bodhi tree,
I realized the most proper enlightenment
And turned the supreme Dharma-wheel.
Only then did I teach and transform them,
Causing them first to bring forth the resolve for the Way.
Now they all dwell in irreversibility,
And shall all become Buddhas.
I now speak the truth;
You should believe it with a single mind.
For endless eons,
I have taught and transformed these multitudes.
At that time Maitreya Bodhisattva Mahasattva and the countless Bodhisattvas gave rise to doubts in their minds. Puzzling over this unprecedented occurrence, they thought, "How could the World Honored One, in such a short space of time, have taught and transformed such limitless, boundless, asamkhyeyas of Great Bodhis4tvas and caused them to dwell in anuttarasamyaksambodhi?"
Just then they spoke to the Buddha, saying, "World Honored One, when the Thus Come One was a crown prince, he left the Shakya palace and went to a place not far from the city of Gaya where he sat in the Bodhimanda and realized anuttarasamyaksambodhi. From that time until now, only forty-some years have elapsed. How, in such a short space of time, could the World Honored One have done such great Buddha work¡ªusing the Buddha's mighty power and the Buddha's merit and virtue to teach and transform such limitless hosts of Great Bodhisattvas so that they can realize anuttarasamyaksambodhi?
"World Honored One, the multitudes of Great Bodhisattvas are such that if a person were to try to count them throughout thousands of myriads of millions of eons, he could not finish or reach their limit. For endless eons in the presence of limitless, boundless numbers of Buddhas, they have planted good roots and accomplished the Bodhisattva Way, always cultivating Brahma conduct.
"World Honored One, a matter such as this is hard for those in the world to believe.
"It is as if, by way of analogy, there were a handsome man, twenty-five years old and with shiny black hair, who pointed to hundred-year-old men and said, 'These are my sons.' Then suppose the hundred-year-old men pointed to that young man and said, 'He is our father, the one who begot and reared us.' Such a thing would be hard to believe.
"The Buddha is also like this. It has really not been long since he attained the Way. On the other hand, the great hosts of Bodhisattvas have already, throughout limitless thousands of myriads of millions of eons, practiced with diligence and vigor for the sake of the Buddha Way. They are well able to enter, leave, and dwell in limitless hundreds of thousands of myriads of millions of samadhis. They have attained great spiritual powers and have long cultivated Brahma conduct. They are well able to practice in succession all wholesome dharmas, and their questions and answers are clever. They are jewels among humankind, extremely rare in the world. Yet, just now, the World Honored One said that only when the Buddha attained the Way did he cause them to first bring forth the resolve. By teaching, transforming, and guiding them, he led them toward anuttarasam yaksambodhi.
It has not been long since the World Honored One attained Buddhahood, and yet he has been able to do these great and meritorious deeds!
"We believe that the Buddha speaks in accord with what is appropriate, that the Buddha has never spoken falsely, that the Buddha's understanding is complete and penetrating.
"However, when Bodhisattvas who have just brought forth the resolve hear these words after the Buddha's Quiescence, they may not believe or accept them. On the contrary, they may give rise to the causes and conditions for the offense karma incurred in destroying the Dharma.
"This being the case, World Honored One, we hope that you will explain in order to dispel our doubts, and so that those good people of the future who hear of this matter also will not give rise to doubts."
At that time, Maitreya Bodhisattva, wishing to restate this meaning, spoke verses, saying:
In the past, the Buddha of the Shakyan line
Left home and drew near the city of Gaya
To sit beneath the Bodhi tree,
And it has not been long since then.
All these disciples of the Buddha,
Incalculable in their number,
Have long practiced the Buddha Way
And now dwell in the power of spiritual penetrations.
Well have they studied the Bodhisattva Way.
Undefiled by worldly dharmas,
Like a lotus flower floating on the water,
They have welled forth from the earth.
All give rise to reverent hearts,
As they stand before the World Honored One.
Such a thing is hard to conceive of,
How can it be believed?
The Buddha only recently attained the Way,
Yet his accomplishments are so very many.
Please dispel the doubts of the assembly
And tell us how this can actually be.
It is as if a strong young man,
Only twenty-five years of age,
Pointed to hundred-year-old men
With white hair and wrinkled faces
And said, "These are my sons."
And the sons also said, "He is our father."
A father so young with sons so old
Is a thing hard for the world to believe.
The World Honored One is also like this;
He has only recently attained the Way
And all these Bodhisattvas
Of firm resolve, neither weak nor indecisive,
Throughout limitless eons
Have practiced the Bodhisattva Way.
Clever in answering difficult questions,
They have no fear in their minds.
Resolute in their patience,
They are upright and proper, possessing awesome virtue.
Praised by the Buddhas of the ten directions,
Skilled in their ability to distinguish and explain,
They take no delight in being with the multitudes,
But always prefer Dhyana concentration.
Because they seek the Buddha Way,
They have been dwelling in the space below.
Hearing this from the Buddha,
We have no doubts about this matter,
But we hope that the Buddha will, for those of the future,
Give explanations to cause them to understand.
For if they were to give rise to doubts
And fail to believe this Sutra,
They would thereupon fall into the evil paths.
Presently we have asked for this explanation
Of these limitless Bodhisattvas
And how, in such a short space of time,
You have taught and transformed them,
Causing them to bring forth the resolve
And to dwell on the Ground of Irreversibility.
Chapter Sixteen -- The Thus Come One's Life Span
AT THAT TIME the Buddha spoke to the Bodhisattvas and the entire great assembly, saying, "Good men, you should believe and understand the sincere and truthful words of the Thus Come One." Once again he told the great assembly, "You should believe and understand the sincere and truthful words of the Thus Come One." He again told the great assembly, "You should believe and understand the sincere and truthful words of the Thus Come One."
Then the great assembly of Bodhisattvas, headed by Maitreya, placed their palms together and spoke to the Buddha, saying, "World Honored One we only pray that you will speak. We shall believe and accept the Buddha's words." They repeated this three times.
Again they said, "We only pray that you will speak. We shall believe and accept the Buddha's words."
At that time the World Honored One, knowing that the Bodhisattvas would not stop with three requests, spoke to them, saying, "You should listen attentively.
"The Thus Come One's power of spiritual penetrations is acknowledged by all gods, humans, and asuras in the world. They say that Shakyamuni Buddha, having left the palace of the Shakyan clan and having gone to a place not far from the city of Gaya to sit in the Bodhimanda, has now attained anuttarasamyaksambodhi.
"However, good men, I actually realized Buddhahood limitless, boundless, hundreds of thousands of myriads of kotis of nayutas of eons ago.
"Suppose a person were to grind into fine motes of dust five hundred thousand myriads of kotis of nayutas of asamkhyeyas of three thousand great thousand world systems. Then, suppose he traveled to the east across five hundred thousand myriads of kotis of nayutas of asamkhyeyas of lands, and there he deposited one mote of dust. Suppose he continued in this way, traveling to the east, until all the motes of dust were gone.
"Good men, what do you think? Could the number of worlds he passed through be reckoned or counted?"
Maitreya Bodhisattva and the others all said to the Buddha, "World Honored One, those world systems would be limitless, boundless, beyond calculation, and beyond the power of the mind to know. All the Hearers and Pratyekabuddhas, using their nonoutflow wisdom, could not conceive of them or know their limit or number.
"We now dwell on the ground of avaivartika, but we cannot comprehend this matter, World Honored One, and so such world systems would be limitless and boundless."
At that time the Buddha spoke to the great hosts of Bodhisattvas, saying, "Good men, I shall now explain this clearly for you. If all these world systems whether a dust mote was deposited in them or not were reduced to dust motes, and if each dust mote were an eon, the time that has passed since I became a Buddha would exceed even that by hundreds of thousands of myriads of kotis of nayutas of asamkhyeyas of eons.
"From that time on, I have always remained in the Saha World, speaking the Dharma to teach and transform beings. Also, in other places, in hundreds of thousands of myriads of kotis of nayutas of asamkhyeyas of lands, I have guided and benefited living beings.
"Good men, in that interval, I spoke of the Buddha Dipankara and others, and I further spoke of them as entering Nirvana, but those were just discriminations made expediently.
"Good men, if a living being comes before me, I observe with my Buddha eye his faith and other qualities, as well as the keenness or dullness of his faculties, and I take him across in an appropriate manner.
"In all places, although the names by which I refer to myself are different and I may be older or younger, I also appear and announce that I am about to enter Nirvana. I also employ various expedient devices, speaking the subtle and wonderful Dharma and enabling living beings to bring forth happiness in their minds.
"Good men, the Thus Come One, seeing living beings delighting in lesser dharmas, beings of scanty virtue and heavy defilements, speaks for these people, saying, 'When young, I left the home-life and attained anuttarasamyaksambodhi.' In truth, however, I became a Buddha a long time before that. I speak in this way merely as an expedient to teach and transform living beings and to cause them to enter the Buddha Way.
"Good men, the Sutras proclaimed by the Thus Come One are all for the purpose of saving and liberating living beings. He may speak of his own body, or he may speak of someone else's body. He may manifest in his own body, or he may manifest in someone else's body. He may manifest his own affairs, or he may manifest the affairs of others, but all that he says is true and not false.
"What is the reason for this? The Thus Come One knows and sees the triple realm as it really is. There is no birth or death, no retreating or advancing, no existence in the world or passage into quiescence. There is no reality or unreality, no likenesses or differences. He views the triple realm as not being the triple realm. Matters such as these, the Thus Come One clearly sees, without mistake or error.
"Living beings have various natures, various desires, various modes of conduct, and various ideas, thoughts, and discriminations. Wishing to lead them to produce the roots of goodness, he employs divers causes and conditions, analogies, and expressions to explain the various dharmas, carrying out the Buddha's work without respite.
"Thus since I realized Buddhahood in the very remote past, my life span has been limitless asamkhyeyas of eons, eternal and never extinguished. Good men, the life span I realized when formerly practicing the Bodhisattva path has not yet been exhausted and is twice that of the above number.
"As I now proclaim that I am about to enter quiescence, I am not really passing into quiescence. The Thus Come One uses this passing only as an expedient to teach and transform living beings.
"For what reason? If the Buddha were to stay in the world a long time, those of scanty virtue who do not plant good roots, who are poor and lowly, who covet the objects of the five desires, and who are caught in the net of schemes and false views, seeing the Thus Come One constantly present and not entering stillness, would become arrogant, lax, and indifferent. They would not consider how difficult it is to encounter him, nor would their hearts be reverent.
"For these reasons, the Thus Come One expediently says, 'Bhikshus, you should know that it is difficult to meet with a Buddha appearing in the world.' What is the reason? Those of scant virtue may pass through limitless hundreds of thousands of myriads of kotis of eons, during which time they may or may not see a Buddha. Because of that, I tell them, 'Bhikshus, the Thus Come One is difficult to get to see.' These living beings, hearing such words, will necessarily realize how difficult it is to get to encounter the Buddha and will cherish a longing for him. They will then plant good roots. That is why the Thus Come One, although he does not enter stillness, speaks of quiescence.
"Further, good men, the Dharma of all Buddhas, Thus Come Ones, is like this and is used to save living beings. It is entirely true and not false.
"It is as if there were a good physician, wise and well versed in the medical arts and intelligent, who is skillful at healing the multitude of sicknesses. The man also has many sons ten, twenty or even a hundred. Then, called away on business, he travels to a far-off country.
"Meanwhile, the children drink some poison, which causes them to roll on the ground in delirium.
"Just then their father returns home. Because they drank the poison, some of the sons have lost their senses, while others have not. Seeing their father at a distance, they are all greatly happy. They bow to him, kneel, and inquire after him. 'Welcome back in peace and safety. In our foolishness, we took some poison by mistake. We pray that you will rescue and heal us, and will restore our lives to us.'
"Seeing his children in such agony, the father consults his medical texts and then searches for fine herbs of good color, aroma, and flavor. He then grinds, sifts, and mixes them together, and gives the compound to his sons to take.
"And he says to them, 'This is an excellent medicine of good, color, aroma, and flavor. Take it. Your agony will be relieved, and you will suffer no further torment.'
"Some among the children have not lost their senses. Seeing the fine medicine with its good color and aroma, they immediately take it and their sickness is completely cured.
"Although the others who have lost their senses rejoice in their father's arrival, have inquired after his well-being, and have sought to be cured of their illnesses, they refuse to take the medicine. What is the reason? The poisonous vapors have entered them so deeply that they have lost their senses, and so they say that the medicine of good color and aroma is not good.
"The father then thinks, 'How pitiful these children are! The poison has confused their minds. Although they rejoice to see me and ask me to rescue and cure them, still they refuse such good medicine as this. I should now set up an expedient device to induce them to take this medicine. '
"Immediately he says, 'You should know that I am now old and weak, and my time of death has arrived. I will now leave this good medicine here for you to take. Have no worries about not recovering.' Having instructed them in this way, he then returns to the far-off country and sends a messenger back to announce, 'Your father is dead.'
"When the children hear that their father is dead, their hearts are struck with grief, and they think, 'If our father were here, he would be compassionate and pity us, and we would have a savior and protector. Now he has forsaken us to die in another country, leaving us orphaned, with no one to rely upon.' Constantly grieving, their minds then become awakened. They understand that the medicine has good color, aroma, and flavor. They take it immediately, and their poisonous sickness is completely cured.
"The father, hearing that his sons have been completely cured, then comes back, and they all see him.
"Good men, what do you think, could anyone say that this good physician has committed the offense of false speech?
"No, World Honored One. "
The Buddha said, "I, too, am like that. I realized Buddhahood limitless, boundless, hundreds of thousands of myriads of kotis of nayutas of asamkhyeyas of eons ago. For the sake of living beings, I employ the power of expedients and say that I am about to enter quiescence. There is no one who can rightly say that I have committed the offense of false speech."
At that time, the World Honored One, wishing to restate this meaning, spoke verses, saying,
From the time I attained Buddhahood,
The eons that have passed
Are limitless hundreds of thousands of myriads
Of kotis of asamkhyeyas in number.
I always speak the Dharma to teach and transform
Countless millions of living beings,
So they enter the Buddha Way.
And throughout these limitless eons,
In order to save living beings,
I expediently manifest Nirvana.
But in truth I do not pass into quiescence.
I remain here, always speaking the Dharma.
I always stay right here,
And using the power of spiritual penetrations,
I cause inverted living beings,
Although near me, not to see me.
The multitudes see me as passing into quiescence.
They extensively make offerings to my sharira.
All cherish ardent longing for me,
And their hearts look up to me in thirst.
Living beings, then faithful and subdued,
Straightforward, with compliant minds,
Single-mindedly wish to see the Buddha,
Caring not for their very lives.
At that time I and the Sangha assembly
All appear together on Magic Vulture Mountain,
Where I say to living beings
That I am always here and never cease to be.
But using the power of expedient devices
I manifest "ceasing" and "not ceasing" to be.
For living beings in other lands,
Reverent, faithful, and aspiring,
I speak the Unsurpassed Dharma.
But you who do not hear this
Think that I have passed into quiescence.
I see living beings
Sunk in misery, and yet
I refrain from manifesting for them
In order to cause them to look up in thirst,
Then, when their minds are filled with longing,
I emerge and speak the Dharma.
With such powerful spiritual penetrations,
Throughout asamkhyeyas of eons,
I remain always on Magic Vulture Mountain
And also dwell in other places.
When beings see the eon ending
And ravaged by the great fire,
My land is peaceful and secure,
Always filled with gods and humans,
Gardens and groves, halls and pavilions,
And various precious adornments.
There are jeweled trees with many flowers and fruits
Where living beings roam in delight.
The gods play celestial drums,
Always making various kinds of music,
And mandarava flowers
Are scattered on the Buddha and the great assembly.
My Pure Land is not destroyed,
But the multitudes see it being burned entirely.
Worried, terrified, and miserable,
Such ones are everywhere.
All these beings with offenses,
Because of their evil karmic causes and conditions,
Pass through asamkhyeyas of eons,
Without hearing the name of the Triple Jewel.
All who have cultivated merit and virtue,
Who are compliant, agreeable, and honest
They all see me
Here, speaking the Dharma.
Sometimes for this assembly,
I speak of the Buddha's life span as limitless.
To those who see the Buddha only after long intervals,
I speak of the Buddha as being difficult to meet.
The power of my wisdom
The unlimited illumination of my wisdom
Is such that my life span is one of countless eons
Attained through long cultivation and work.
Those of you with wisdom,
Should not have doubts about this.
Cut them off entirely and forever,
For the Buddha's words are real, not false.
They are like the clever expedients of the physician
Who, to cure his insane children,
Is actually alive, yet says he is dead,
And none can say that he speaks falsely.
I, too, am like a father to the world,
Saving all from suffering and woe.
But to living beings, inverted as they are,
I speak of cessation, although I actually remain.
Otherwise, because they often see me,
They would grow arrogant and lax.
Unruly and attached to the five desires,
They would tumble into the evil paths.
I am ever aware of living beings
Those who practice the Way and those who do not.
I speak various Dharmas for their sakes
To save them in an appropriate manner.
I am always thinking,
"How can I cause living beings
To enter the Unsurpassed Way
And to quickly perfect the body of a Buddha?"
Chapter Seventeen -- Discrimination Of Merit And Virtue
AT THAT TIME, when the assembly heard the Buddha describe the number of eons in the length of his life span, limitless, boundless asamkhyeyas of living beings gained great benefit.
The World Honored One then said to the Bodhisattva Mahasattva Maitreya, "Ajita! When I spoke of the great length of the Thus Come One's life span, living beings to the number of sand grains in six hundred and eighty myriads of kotis of nayutas of Ganges Rivers gained Patience with the Nonproduction of Dharmas.
"Again, a thousand times that number of Bodhisattvas Mahasattvas gained the dharani-door of hearing and upholding.
"Again, Bodhisattvas Mahasattvas to the number of dust motes in a single world system gained the unobstructed eloquence of delight in speech.
"Again, Bodhisattvas Mahasattvas to the number of dust motes in a single world system gained the dharani of a hundred thousand myriad kotis of limitless revolutions.
"Again, Bodhisattvas Mahasattvas to the number of dust motes in a great world system became capable of turning the irreversible Dharma-wheel.
"Again, Bodhisattvas Mahasattvas to the number of dust motes in a middle-sized world system were enabled to turn the pure Dharma-wheel.
"Again, Bodhisattvas Mahasattvas to the number of dust motes in a small world system were destined to gain anuttarasamyaksambodhi after eight lifetimes.
"Again, Bodhisattvas Mahasattvas to the number of dust motes in four sets of four continents were destined to gain anuttarasamyaksambodhi after four lifetimes.
"Again, Bodhisattvas Mahasattvas to the number of dust motes in three sets of four continents were destined to gain anuttarasamyaksambodhi after three lifetimes.
"Again, Bodhisattvas Mahasattvas to the number of dust motes in two sets of four continents were destined to gain anuttarasamyaksambodhi after two lifetimes.
"Again, Bodhisattvas Mahasattvas to the number of dust motes in one set of four continents were destined to gain anuttarasamyaksambodhi after a single lifetime.
"Again, living beings to the number of dust motes in eight world systems all brought forth the resolve for anuttarasamyaksambodhi."
As the Buddha proclaimed these great advantages in the Dharma that the Bodhisattvas Mahasattvas had attained, there rained from space mandarava flowers and mahamandarava flowers, which floated down and settled upon the Buddhas seated on lion thrones beneath limitless hundreds of thousands of myriads of millions of jeweled trees, as well as upon Shakyamuni Buddha and Many Jewels Thus Come One, who had entered Nirvana long ago, both of whom were seated on the lion throne within the stupa of seven treasures. The flowers also settled upon the great Bodhisattvas and the fourfold assembly.
There also rained down finely ground chandana powder and aloeswood incense. Heavenly drums in space sounded of themselves, and their wonderful sounds reached far and wide. There also rained down thousands of kinds of heavenly garments strung with beads, as well as laces of real pearls, laces of mani pearls, and laces of As-You-Will pearls that covered the nine directions. Another offering to all in the great assembly was priceless incense burning in a multitude of precious censers, so that its scent naturally pervaded the great assembly and its surroundings.
Above each Buddha were Bodhisattvas holding aloft banners and canopies in a procession that extended clear up to the Brahma Heavens. All the Bodhisattvas, with wonderful sounds, sang limitless chants in praise of all Buddhas.
At that time Maitreya Bodhisattva rose from his seat, uncovered his right shoulder, placed his palms together, and said to the Buddha:
The Buddha speaks the rare Dharma,
Such as we have never heard before.
The World Honored One has great power,
And his life span is without limit.
Countless disciples of the Buddha,
Hearing the World Honored One discriminate
And tell of those who gain the Dharma's benefit,
Have been filled with joy.
Some dwell on the irreversible ground.
Some gain the dharanis.
Others gain unobstructed delight in speech,
Or myriads of millions of dharanis of revolution.
As many Bodhisattvas
As dust motes in a great world system
All gain the ability to turn
The irreversible Dharma-wheel.
Again, Bodhisattvas in number
To the dust motes in a middle world system
All gain the ability to turn
The pure Dharma-wheel
Again. Bodhisattvas in number
To the dust motes in a small world system
Are destined to gain the Buddha Way
After eight more lifetimes.
Again, Bodhisattvas in number
To the dust motes in four, three, or two
Sets of four continents shall gain
Buddhahood after a respective number of lives.
Further, Bodhisattvas in number
To the dust motes in one set of four continents
Shall accomplish All-Wisdom
After one more lifetime.
Living beings such as these,
Hearing of the vast length of the Buddha's life,
Gain limitless, nonoutflow,
Pure rewards as retribution.
Again living beings in number
As the dust motes in eight worlds,
Hearing the Buddha speak of his life span,
All bring forth the supreme mind.
The World Honored One speaks limitless,
Inconceivable Dharmas,
Bringing many benefits,
As boundless as space itself.
Heavenly mandarava flowers
And mahamandarava flowers rain down.
From countless Buddhalands
Come Shakras and Brahmas like the Ganges sands;
Chandana and aloeswood incense
Filter through the air,
Falling in profusion
Like flocks of birds flying down from the sky,
Scattered as an offering to the Buddhas,
In empty space, heavenly drums
Make magnificent sounds by themselves,
While thousands of tens of thousands of heavenly garments
Come whirling and swirling down.
Wonderful censers studded with jewels
Burn with priceless incense,
Which naturally pervades the surroundings
As an offering to the World Honored Ones.
The great assembly of Bodhisattvas
Hold banners and canopies made of seven treasures,
High and splendorous, of a million varieties,
In a procession that reaches the Brahma heavens.
And before each Buddha
Hang jeweled flags and banners of victory,
As myriads upon myriads of verses are used
To praise and laud the Thus Come Ones:
All such things as these
As never have been seen before.
Hearing of the Buddha's limitless life span,
All are filled with joy.
The Buddha's name pervades the ten directions.
He vastly benefits living beings, All of whom perfect good roots
And are helped to bring forth the supreme mind.
At that time the Buddha told Maitreya Bodhisattva Mahasattva, "Ajita! If there are living beings who, on hearing that the Buddha's life span is as long as this, can bring forth even a single thought of faith and understanding, the merit and virtue they will gain is measureless and limitless.
"If a good man or a good woman, for the sake of anuttarasamyaksambodhi, were to practice the five paramitas: dana-paramita, shila-paramita, kshanti-paramita, virya-paramita, and dhyana-paramita; all except prajnaparamita throughout eighty myriads of millions of nayutas of eons...
"... the merit and virtue he or she would derive if compared with that of the previous person's would not come to a hundredth part, nor to a thousandth, nor to a hundred thousand myriad millionth part, nor could it be known by resort to calculation or analogy.
"For a good man or a good woman possessing merit and virtue such as this, to retreat from anuttarasam yaksambodhi would be simply impossible."
At that time, the World Honored One, wishing to restate this meaning, spoke verses saying,
If someone wished to seek the Buddha's wisdom
Throughout eighty myriads of millions
Of nayutas of kalpas,
Practicing the five paramitas
Throughout all those eons,
He would give by making offerings to the Buddhas,
The Pratyekabuddha disciples,
And to the hosts of Bodhisattvas.
His gifts might be rare and precious food and drink,
Fine clothing, and bedding.
He might give pure abodes made of chandana
And adorned by gardens and groves.
Gifts such as these,
Varied and fine,
Throughout this number of eons,
He would dedicate to the Buddha Way.
Further he might hold the prohibitive precepts purely,
Without flaw or fault,
Seeking the supreme path,
Praised by all the Buddhas.
Again, he might practice patience,
Dwelling on the Ground of Compliance,
So that should evil befall him,
His mind would not be disturbed.
Also if those who have gained the Dharma,
But who harbor overweening pride,
Ridicule and torment him,
He would be able to bear it.
He might be diligent and vigorous,
Ever solid in his resolve,
Throughout limitless millions of eons,
Single-minded and never lax.
And for countless eons he might
Dwell in a tranquil place,
Ever collecting his thoughts, avoiding sleep,
While either sitting or walking.
Because of these causes and conditions,
He would then give rise to dhyana concentration,
So that for eighty millions of myriads of eons,
His mind would be secure and unconfused.
Blessed with this single-mindedness,
He would seek the unsurpassed path, saying,
"May I gain All-Wisdom
And exhaust the limits of dhyana concentrations."
This person, for hundreds of thousands
Of tens of millions of eons,
Might practice such meritorious virtues
As told above.
But should there be a good man or woman
Who, hearing me speak of my life span,
Gives rise to even a single thought of faith,
His or her blessings will exceed those of the person just described.
Any person who can be completely free
Of doubts and misgivings
And, with deep thought, believe for but an instant,
Will reap blessings such as those.
Should there be Bodhisattvas
Who have practiced the Way for limitless eons
And who hear me speak of my life span,
They shall be able to believe and accept it.
Persons such as these
Will receive this Sutra atop their heads,
Vowing, "May we in the future
Gain long lives and save living beings.
Just as today the World Honored One,
King of the Shakyas, In the Bodhimanda puts forth the lion's roar,
Speaking the Dharma without fear,
So may we in lives to come
Be revered by all
And, while seated in the Bodhimanda,
Speak of our life spans in the same way."
Should there be those who deeply believe,
Who are pure and straightforward,
With much learning and dharanis,
Who explain the Buddhas' words according to the doctrine
Persons such as these
Will have no doubts about this matter.
"Further, Ajita, if anyone hears of the long duration of the Buddha's life span and understands the import of these words, the merit and virtue such a one gains will be without boundary or limit, for it shall enable one to give rise to the supreme wisdom of the Thus Come One.
"How much the more so will this be the case for one who can listen to this Sutra extensively; ask others to listen; uphold it oneself; ask others to uphold it; write it out oneself; ask others to write it out; or use flowers, incense, beads, banners, flags, silk canopies, fragrant oils, or butter lamps to make offerings to this Sutra. Such a person's merit and virtue will be limitless and boundless, for it shall enable that person to give rise to the Wisdom of All Modes.
"Ajita! If a good man or good woman hears of the long duration of the Buddha's life span and with a deep mind believes and understands, he or she will then see the Buddha ever-present on Mount Gridhrakuta together with the great Bodhisattvas and the assembly of Hearers surrounding him as he speaks the Dharma. He or she will also see the Saha world's soil become lapis lazuli. It will be flat and even, with eight major roads bordered with Jambunada gold and lined with jeweled trees. Adjacent to the roads will be pavilions and towers all made of jewels, wherein hosts of Bodhisattvas dwell. To behold in this way is indicative of deep faith and understanding.
"Further, after the passing into stillness of the Thus Come One, if a person hears this Sutra and does not defame it but instead rejoices over it, you should know that that indicates he already has deep faith and understanding.
"How much the more so is this the case for one who reads, recites, receives, and upholds it.
"This person carries the Thus Come One on the top of his head.
"Ajita! This good man or good woman need not build stupas or temples for me, nor build Sangha dwellings, nor make the four kinds of offerings to the Sangha. Why not? This good man or good woman, in receiving, upholding, reading, and reciting this Sutra, has already built stupas, erected Sangha dwellings, and made offerings to the Sangha. He has built stupas of the seven treasures for the Buddha's sharira. The stupas are high and broad, tapering up to the Brahma Heavens, hung with banners and canopies. He has also offered many jeweled bells, flowers, incense, beads, ground incense, paste incense, and burning incense, as well as many drums, musical instruments, pipes, flutes, reeds, various dances, and praises sung with wonderful sounds. He has already made such offerings throughout limitless thousands of myriads of millions of eons.
"Ajita! If, after my passing into stillness, a person, hearing this Sutra, can receive and uphold it, write it out, or ask others to write it out...
"...he will thereby have built Sangha dwellings and made thirty-two halls of red chandana, eight tala trees in height, high, broad, and adorned, with hundreds and thousands of Bhikshus dwelling within them, filled also with gardens, groves, bathing ponds, pathways, dhyana caves, clothing, food, drink, bedding, medicines, and musical instruments. Such Sangha dwellings, halls, and pavilions uncountable hundreds of thousands of myriads of millions of them shall be uncountable in number and shall manifest as an offering before me and the Bhikshu Sangha. Therefore I say that after the Thus Come One's entry into stillness, if a person receives, upholds, reads, recites, or explains this Sutra to others, if he writes it out, asks others to write it out, or makes offerings to this Sutra, he need not further build stupas, monasteries, or Sangha dwellings, nor need he make offerings to the Sangha.
"How much the more so does this apply to a person who can uphold this Sutra and at the same time practice giving, holding precepts, patience, vigor, single-mindedness, and wisdom.
"His virtue shall be supreme, limitless, and unbounded. Just as space to the north, east, south, west, the intermediate points, the zenith, and the nadir is limitless and boundless, so too this person's merit and virtue shall be limitless and boundless, and he shall speedily attain to the Wisdom of All Modes.
"A person may read, recite, receive, and uphold this Sutra, explain it to others, write it out, or ask others to write it out, and he may further build stupas or Sangha dwellings. He may make offerings to and praise the Sangha of Hearers, and laud the merit and virtue of the Bodhisattvas in hundreds of thousands of myriads of millions of ways. Further he may explain the meanings in the Dharma Flower Sutra to others while according with their various causes and conditions. In addition he may uphold the precepts purely, dwell in harmony with people, be patient and without anger, and be of solid resolve and mindfulness. He may always value sitting in dhyana, obtaining deep concentration. He may be vigorous and heroic, gathering in all good dharmas. He also may possess keen faculties and wisdom, and be skillful at answering questions.
"Ajita! If there is a good man or good woman who, after my passing into stillness, is able to receive, uphold, read, and recite this Sutia and who also is able to amass these other good deeds and meritorious virtues, such a person has already turned towards the Bodhimanda, has drawn near to anuttarasamyaksambodhi, and is seated beneath the tree of the Way. Ajita! Wherever such a good man or good woman is, whether he or she is sitting, standing, or walking, one should build a stupa at that place, and all gods and humans should make offerings to it as if it were a stupa of the Buddha."
At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,
If a person, after my passing,
Can reverently uphold this Sutra,
His blessings shall be unlimited,
As described above.
For he will have then completed
All manner of offerings,
And built sharira-stupas
Adorned with the seven treasures,
With towers high and broad,
Tapering up to the Brahma Heavens,
Hung with millions and millions of jeweled bells,
Making wonderful sounds in the wind.
And also, throughout limitless eons,
He shall have made offerings to this stupa
Of flowers, incense, beads,
Heavenly garments, and all kinds of music.
He shall have burnt fragrant oil in butter lamps,
Which shine brightly all around.
In the evil age, during the Dharma's demise,
He who can uphold this Sutra,
Will then, as mentioned above,
Have perfectly made all these offerings.
If a person can uphold this Sutra,
It will be as if in the presence of the Buddha himself
He used oxhead chandana
To build Sangha dwellings as offerings to him.
These thirty-two halls,
Eight tala trees in height,
Replete with fine food, clothing,
And bedding, wherein
Hundreds of thousands may dwell,
Will be amply adorned with gardens, groves, bathing ponds,
Pathways, and dhyana caves.
He may, with faith and understanding,
Receive, uphold, read, recite, and write,
Or request others to write,
And make offerings to this Sutra,
Scattering flowers, incense, and scented powder,
And constantly burning lamps with fragrant oils
Made of sumana, champaka, and atimuktaka.
He who makes such offerings
Gains limitless merit and virtue.
Just as empty space is boundless,
So shall his blessings be.
How much greater is the merit
Of he who upholds this Sutra,
Who also gives, holds precepts,
Who is patient and takes delight in dhyana samadhi,
Who is never hateful or foul-mouthed,
And who is reverent in stupas and temples,
Humble towards the Bhikshus,
Far-removed from arrogance,
And ever-thinking on wisdom.
He may refrain from anger
When asked difficult questions
But be compliant in making explanations.
He who can perform such practices
Shall have limitless merit and virtue.
If one sees a Dharma Master
Accomplish virtues such as these,
One should scatter heavenly flowers,
Offer him heavenly garments,
Bow with one's head at his feet,
And think of him as one would a Buddha.
One should further think,
"Soon he will arrive at the Bodhimanda,
Attain to no-outflows the unconditioned
And broadly benefit gods and humans."
Wherever such a person stays,
Walks, sits, or reclines,
Or speaks but a single verse,
One should build a stupa,
Wonderfully fine and adorned,
And make all kinds of offerings to it.
The disciple of the Buddha, dwelling in this place,
Enjoys it as would the Buddha,
Always abiding therein,
Walking, sitting, or reclining.