The Lotus Sutra
Translated by H. Kern
Modified by Antihubris.com
CHAPTER 1 - INTRODUCTORY.
CHAPTER 2 - SKILLFULNESS.
CHAPTER 3 - A PARABLE.
CHAPTER 4 - DISPOSITION.
CHAPTER 5 - ON PLANTS.
CHAPTER 6 - ANNOUNCEMENT OF FUTURE
DESTINY.
CHAPTER 7 - ANCIENT DEVOTION.
CHAPTER 8 - ANNOUNCEMENT OF THE FUTURE
DESTINY OF THE FIVE HUNDRED MONKS.
CHAPTER 9 - ANNOUNCEMENT OF THE FUTURE
DESTINY OF ÂNANDA, RAHULA, AND THE TWO THOUSAND MONKS.
CHAPTER 10 - THE PREACHER.
CHAPTER 11 - APPARITION OF A STÛPA.
CHAPTER 12 - EXERTION.
CHAPTER 13 - PEACEFUL LIFE.
CHAPTER 14 - ISSUING OF BODHISATTVAS FROM
THE GAPS OF THE EARTH.
CHAPTER 15 - DURATION OF LIFE OF THE
TATHÂGATA.
CHAPTER 16 - OF PIETY.
CHAPTER 17 - INDICATION OF THE
MERITORIOUSNESS OF JOYFUL ACCEPTANCE.
CHAPTER 18 - THE ADVANTAGES OF A
RELIGIOUS PREACHER.
CHAPTER 19 - SADÂPARIBHÛTA.
CHAPTER 20 - CONCEPTION OF THE
TRANSCENDENT POWER OF THE TATHÂGATAS.
CHAPTER 21 - SPELLS.
CHAPTER 22 - ANCIENT DEVOTION OF
BHAISHAGYARÂGA.
CHAPTER 23 - GADGADASVARA.
CHAPTER 24 - CHAPTER CALLED THAT OF THE
ALL-SIDED ONE, CONTAINING A DESCRIPTION OF THE
TRANSFORMATIONS OF AVALOKITESVARA.
CHAPTER 25 - ANCIENT
DEVOTION.
CHAPTER 26 - ENCOURAGEMENT OF
SAMANTABHADRA.
CHAPTER 27 - THE PERIOD [OF THE LAW,
DHARMAPARYÂYA].
SADDHARMA-PUNDARÎKA
OR
THE LOTUS OF THE TRUE LAW.
HOMAGE TO
ALL THE BUDDHAS AND BODHISATTVAS.
CHAPTER I
INTRODUCTORY.
Thus
have I heard. Once upon a time the Lord was staying at
Râgagriha, on the Gridhrakuta mountain, with a numerous
assemblage of monks, twelve hundred monks, all of them
Arhats, stainless, free from depravity, self-controlled,
thoroughly emancipated in thought and knowledge, of noble
breed, (like unto) great elephants, having done their task,
done their duty, acquitted their charge, reached the goal;
in whom the ties which bound them to existence were wholly
destroyed, whose minds were thoroughly emancipated by
perfect knowledge, who had reached the utmost perfection in
subduing all their thoughts; who were possessed of the
transcendent faculties; eminent disciples, such as the
venerable Agñâta-Kaundinya, the venerable Asvagit, the
venerable Vâshpa, the venerable Mahânâman, the venerable
Bhadrikal, the venerable Mahâ-Kâsyapa, the venerable
Kâsyapa of Uruvilvâ, the venerable Kâsyapa of Nadi, the
venerable Kâsyapa of Gayâ, the venerable Sâriputra, the
venerable Mahâ-Maudgalyâyana, the venerable Mahâ-Kâtyâyana,
the venerable Aniruddha, the venerable Revata, the
venerable Kapphina, the venerable Gavâmpati, the venerable
Pilindavatsa, the venerable Vakula, the venerable
Bhâradvâga, the venerable Mahâ-Kaushthila, the venerable
Nanda (alias Mahânanda), the venerable Upananda, the
venerable Sundara-Nanda, the venerable Pûrna
Maitrâyanîputra, the venerable Subhûti, the venerable
Râhula; with them yet other great disciples, as the
venerable Ananda, still under training, and two thousand
other monks, some of whom still under training, the others
masters; with six thousand nuns having at their head
Mahâpragâpatî, and the nun Yasodharâ, the mother of Râhula,
along with her train; (further) with eighty thousand
Bodhisattvas, all unable to slide back, endowed with the
spells of supreme, perfect enlightenment, firmly standing
in wisdom; who moved onward the never deviating wheel of
the law; who had propitiated many hundred thousands of
Buddhas; who under many hundred thousands of Buddhas had
planted the roots of goodness, had been intimate with many
hundred thousands of Buddhas, were in body and mind fully
penetrated with the feeling of charity; able in
communicating the wisdom of the Tathâgatas; very wise,
having reached the perfection of wisdom; renowned in many
hundred thousands of worlds; having saved many hundred
thousand myriads of kotis of beings; such as the
Bodhisattva Mahâsattva Mañgusrî, as prince royal; the
Bodhisattvas Mahâsattvas Avalokitesvara, Mahâsthâmaprâpta,
Sarvarthanâman, Nityodyukta, Anikshiptadhura, Ratnakandra,
Bhaishagyarâga, Pradânasûra, Ratnakandra, Ratnaprabha,
Pûrnakandra, Mahivikrâmin, Trailokavikrâmin,
Anantavikrâmin, Mahâpratibhâna, Satatasamitâbhiyukta,
Dharanîdhara, Akshayamati, Padmasrî, Nakshatrarâga, the
Bodhisattva Mahâsattva Maitreya, the Bodhisattva Mahâsattva
Simha.
With them were also the sixteen virtuous men to begin with
Bhadrapâla, to wit, Bhadrapâla, Ratnikara, Susârthavâha,
Naradatta, Guhagupta, Varunadatta, Indradatta, Uttaramati,
Viseshamati, Vardhamânamati, Amoghadarsin, Susamsthita,
Suvikrântavikrâmin, Anupamamati, Sûryagarbha, and
Dharanidhara; besides eighty thousand Bodhisattvas, among
whom the fore-mentioned were the chiefs; further Sakra, the
ruler of the celestials, with twenty thousand gods, his
followers, such as the god Kandra (the Moon), the god Sûrya
(the Sun), the god Samantagandha (the Wind), the god
Ratnaprabha, the god Avabhâsaprabha, and others; further,
the four great rulers of the cardinal points with thirty
thousand gods in their train, viz. the great ruler
Virûdhaka, the great ruler Virûpâksha, the great ruler
Dhritarâshtra, and the great ruler Vaisravana; the god
Îsvara and the god Mahesvara, each followed by thirty
thousand gods; further, Brahma Sahdmpati and his twelve
thousand followers, the BrahmakAyika gods, amongst whom
Brahma Sikhin and Brahma Gyotishprabha, with the other
twelve thousand Brahmakdyika gods; together with the eight
Nâga kings and many hundred thousand myriads of kotis of
Nigas in their train, viz. the Nâga king Nanda, the Nâga
king Upananda, Sâgara, Vâsuki, Takshaka, Manasvin,
Anavatapta, and Utpalaka; further, the four Kinnara kings
with many hundred thousand myriads of kotis of followers,
viz. the Kinnara king Druma, the Kinnara king Mahâdharma,
the Kinnara king Sudharma, and the Kinnara king
Dharmadhara; besides, the four divine beings (called)
Gandharvakâyikas with many hundred thousand Gandharvas in
their suite, viz. the Gandharva Manogña, the Gandharva
Manogñasvara, the Gandharva Madhura, and the Gandharva
Madhurasvara; further, the four chiefs of the demons
followed by many hundred thousand myriads of kotis of
demons, viz. the chief of the demons Bali, Kharaskandha,
Vemakitri, and Râhu; along with the four Garuda chiefs
followed by many hundred thousand myriads of kotis of
Garudas, viz. the Garuda chiefs Mahâtegas, Mahâkâya,
Mahâpûrna, and Mahârddhiprâpta, and with Agâtasatru, king
of Magadha, the son of Vaidehi.
Now at that time it was that the Lord surrounded, attended,
honoured, revered, venerated, worshipped by the four
classes of hearers, after expounding the Dharmaparyâya
called 'the Great Exposition,' a text of great development,
serving to instruct Bodhisattvas and proper to all Buddhas,
sat cross-legged on the seat of the law and entered upon
the meditation termed 'the station of the exposition of
Infinity;' his body was motionless and his mind had reached
perfect tranquillity. And as soon as the Lord had entered
upon his meditation, there fell a great rain of divine
flowers, Mandâravasâ and great Mandâravas, Mañgûshakas and
great Mañgûshakas, covering the Lord and the four classes
of hearers, while the whole Buddha field shook in six ways:
it moved, removed, trembled, trembled from one end to the
other, tossed, tossed along.
Then did those who were assembled and sitting together in
that congregation, monks, nuns, male and female lay
devotees, gods, Nagas, goblins, Gandharvas, demons,
Garudas, Kinnaras, great serpents, men, and beings not
human, as well as governors of a region, rulers of armies
and rulers of four continents, all of them with their
followers, gaze on the Lord in astonishment, in amazement,
in ecstasy.
And at that moment there issued a ray from within the
circle of hair between the eyebrows of the Lord. It
extended over eighteen hundred thousand Buddha-fields in
the eastern quarter, so that all those Buddha-fields
appeared wholly illuminated by its radiance, down to the
great hell Avîki and up to the limit of existence. And the
beings in any of the six states of existence became
visible, all without exception. Likewise the Lords Buddhas
staying, living, and existing in those Buddha-fields became
all visible, and the law preached by them could be entirely
heard by all beings. And the monks, nuns, lay devotees male
and female, Yogins and students of Yoga, those who had
obtained the fruition (of the Paths of sanctification) and
those who had not, they, too, became visible. And the
Bodhisattvas Mahâsattvas in those Buddha-fields who plied
the Bodhisattva-course with ability, due to their earnest
belief in numerous and various lessons and the fundamental
ideas, they, too, became all visible. Likewise the Lords
Buddhas in those Buddha-fields who had reached final
Nirvâna became visible, all of them. And the Stûpas made of
jewels and containing the relics of the extinct Buddhas
became all visible in those Buddha-fields.
Then rose in the mind of the Bodhisattva Mahâsattva
Maitreya this thought: O how great a wonder does the
Tathâgata display! What may be the cause, what the reason
of the Lord producing so great a wonder as this? And such
astonishing, prodigious, inconceivable, powerful miracles
now appear, although the Lord is absorbed in meditation!
Why, let me inquire about this matter; who would be able
here to explain it to me? He then thought: Here is
Mañgusrî, the prince royal, who has plied his office under
former Ginas and planted the roots of goodness, while
worshipping many Buddhas. This Mañgusrî, the prince royal,
must have witnessed before such signs of the former
Tathâgatas, those Arhats, those perfectly enlightened
Buddhas; of yore he must have enjoyed the grand
conversations on the law. Therefore will I inquire about
this matter with Mañgusrî, the prince royal.
And the four classes of the audience, monks, nuns, male and
female lay devotees, numerous gods, Nâgas, goblins,
Gandharvas, demons, Garudas, Kinnaras, great serpents, men,
and beings not human, on seeing the magnificence of this
great miracle of the Lord, were struck with astonishment,
amazement and curiosity, and thought: Let us inquire why
this magnificent miracle has been produced by the great
power of the Lord.
At the same moment, at that very instant, the Bodhisattva
Mahâsattva Maitreya knew in his mind the thoughts arising
in the minds of the four classes of hearers and he spoke to
Mañgusrî, the prince royal: What, O Mañgusrî, is the cause,
what is the reason of this wonderful, prodigious,
miraculous shine having been produced by the Lord? Look,
how these eighteen thousand Buddha-fields appear
variegated, extremely beautiful, directed by Tathâgatas and
superintended by Tathâgatas.
Then it was that Maitreya, the Bodhisattva Mahâsattva,
addressed Mañgusrî, the prince royal, in the following
stanzas:
1. Why, Mañgusrî, does this ray darted by the guide of men
shine forth from between his brows? this single ray issuing
from the circle of hair? and why this abundant rain of
Mandâravas?
2. The gods, overjoyed, let drop Mañgûshakas and sandal
powder, divine, fragrant, and delicious.
3. This earth is, on every side, replete with splendour,
and all the four classes of the assembly are filled with
delight, while the whole field shakes in six different
ways, frightfully.
4. And that ray in the eastern quarter illuminates the
whole of eighteen thousand Buddha-fields, simultaneously,
so that those fields appear as gold-coloured.
5. (The universe) as far as the (hell) Aviki (and) the
extreme limit of existence, with all beings of those fields
living in any of the six states of existence, those who are
leaving one state to be born in another;
6. Their various and different actions in those states have
become visible; whether they are in a happy, unhappy, low,
eminent, or intermediate position, all that I see from this
place.
7. I see also the Buddhas, those lions of kings, revealing
and showing the essence of the law, comforting many kotis
of creatures and emitting sweet-sounding voices.
8. They let go forth, each in his own field, a deep,
sublime, wonderful voice, while proclaiming the Buddha-laws
by means of myriads of kotis of illustrations and proofs.
9. And to the ignorant creatures who are oppressed with
toils and distressed in mind by birth and old age, they
announce the bliss of Rest, saying: This is the end of
trouble, O monks.
10. And to those who are possessed of strength and vigour
and who have acquired merit by virtue or earnest belief in
the Buddhas, they show the vehicle of the Pratyekabuddhas,
by observing this rule of the law.
11. And the other sons of the Sugata who, strivinor after
superior knowledge, have constantly accomplished their
various tasks, them also they admonish to enlightenment.
12. From this place, O Mañgughosha, I see and hear such
things and thousands of kotis of other particulars besides;
I will only describe some of them.
13. 1 see in many fields Bodhisattvas by many thousands of
kotis, like sands of the Ganges, who are producing
enlightenment according to the different degree of their
power.
14. There are some who charitably bestow wealth, gold,
silver, gold money, pearls, jewels, conch shells, stones',
coral, male and female slaves, horses, and sheep;
15. As well as litters adorned with jewels. They are
spending gifts with glad hearts, developing themselves for
superior enlightenment, in the hope of gaining the vehicle.
16. (Thus they think): 'The best and most excellent vehicle
in the whole of the threefold world is the Buddha-vehicle
magnified by the Sugatas. May I, forsooth, soon gain it
after my spending such gifts.'
17. Some give carriages yoked with four horses and
furnished with benches, flowers, banners, and flags; others
give objects made of precious substances.
18. Some, again, give their children and wives; others
their own flesh; (or) offer, when bidden, their hands and
feet, striving to gain supreme enlightenment.
19. Some give their heads, others their eyes, others their
dear own body, and after cheerfully bestowing their gifts
they aspire to the knowledge of the Tathâgatas.
20. Here and there, O Mañgusrî, I behold beings who have
abandoned their flourishing kingdoms, harems, and
continents, left all their counsellors and kinsmen,
21. And betaken themselves to the guides of the world to
ask for the most excellent law, for the sake of bliss; they
put on reddish-yellow robes, and shave hair and beard.
22. 1 see also many Bodhisattvas like monks, living in the
forest, and others inhabiting the empty wilderness, engaged
in reciting and reading.
23. And some Bodhisattvas I see, who, full of wisdom (or
constancy), betake themselves to mountain caves, where by
cultivating and meditating the Buddha-knowledge they arrive
at its perception.
24. Others who have renounced all sensual desires, by
purifying their own self, have cleared their sphere and
obtained the five transcendent faculties, live in the
wilderness, as (true) sons of the Sugata.
25. Some are standing firm, the feet put together and the
hands joined in token of respect towards the leaders, and
are praising joyfully the king of the leading Ginas in
thousands of stanzas.
26. Some thoughtful, meek, and tranquil, who have mastered
the niceties of the course of duty, question the highest of
men about the law, and retain in their memory what they
have learnt.
27. And I see here and there some sons of the principal
Gina who, after completely developing their own self, are
preaching the law to many kotis of living beings with many
myriads of illustrations and reasons.
28. joyfully they proclaim the law, rousing many
Bodhisattvas; after conquering the Evil One with his hosts
and vehicles, they strike the drum of the law.
29. 1 see some sons of the Sugata, humble, calm, and quiet
in conduct, living under the command of the Sugatas, and
honoured by men, gods, goblins, and Titans.
30. Others, again, who have retired to woody thickets, are
saving the creatures in the hells by emitting radiance from
their body, and rouse them to enlightenment.
31. There are some sons of the Gina who dwell in the
forest, abiding in vigour, completely renouncing sloth, and
actively engaged in walking; it is by energy that they are
striving for supreme enlightenment.
32. Others complete their course by keeping a constant
purity and an unbroken morality like precious stones and
jewels; by morality do these strive for supreme
enlightenment.
33. Some sons of the Gina, whose strength consists in
forbearance, patiently endure abuse, censure, and threats
from proud monks. They try to attain enlightenment by dint
of forbearance.
34. Further, I see Bodhisattvas, who have forsaken all
wanton pleasures, shun unwise companions and delight in
having intercourse with genteel men (âryas);
35. Who, with avoidance of any distraction of thoughts and
with attentive mind, during thousands of kotis of years
have meditated in the caves of the wilderness; these strive
for enlightenment by dint of meditation.
36. Some, again, offer in presence of the Ginas and the
assemblage of disciples gifts (consisting) in food hard and
soft, meat and drink, medicaments for the sick, in plenty
and abundance.
37. Others offer in presence of the Ginas and the
assemblage of disciples hundreds of kotis of clothes, worth
thousands of kotis, and garments of priceless value.
38. They bestow in presence of the Sugatas hundreds of
kotis of monasteries which they have caused to be built of
precious substances and sandal-wood, and which are
furnished with numerous lodgings (or couches).
39. Some present the leaders of men and their disciples
with neat and lovely gardens abounding with fruits and
beautiful flowers, to serve as places of daily recreation,
40. When they have, with joyful feelings, made such various
and splendid donations, they rouse their energy in order to
obtain enlightenment; these are those who try to reach
supreme enlightenment by means of charitableness.
41. Others set forth the law of quietness, by many myriads
of illustrations and proofs; they preach it to thousands of
kotis of living beings; these are tending to supreme
enlightenment by science.
42. (There are) sons of the Sugata who try to reach
enlightenment by wisdom; they understand the law of
indifference and avoid acting at the antinomy (of things),
unattached like birds in the sky.
43. Further, I see, O Mañgughosha, many Bodhisattvas who
have displayed steadiness under the rule of the departed
Sugatas, and now are worshipping the relics of the Ginas.
44. 1 see thousands of kotis of Stûpas, numerous as the
sand of the Ganges, which have been raised by these sons of
the Gina and now adorn kotis of grounds.
45. Those magnificent Stûpas, made of seven precious
substances, with their thousands of kotis of umbrellas and
banners, measure in height no less than 5000 yoganas and
2000 in circumference.
46. They are always decorated with flags; a multitude of
bells is constantly heard sounding; men, gods, goblins, and
Titans pay their worship with flowers, perfumes, and music.
47. Such honour do the sons of the Sugata render to the
relics of the Ginas, so that all directions of space are
brightened as by the celestial coral trees in full blossom.
48. From this spot I behold all this; those numerous kotis
of creatures; both this world and heaven covered with
flowers, owing to the single ray shot forth by the Gina.
49. O how powerful is the Leader of men! how extensive and
bright is his knowledge! that a single beam darted by him
over the world renders visible so many thousands of fields!
50. We are astonished at seeing this sign and this wonder,
so great, so incomprehensible. Explain me the matter, O
Mañgusvara! the sons of Buddha are anxious to know it.
51. The four classes of the congregation in joyful
expectation gaze on thee, O hero, and on me; gladden (their
hearts); remove their doubts; grant a revelation, O son of
Sugata!
52. Why is it that the Sugata has now emitted such a light?
O how great is the power of the Leader of men! O how
extensive and holy is his knowledge!
53. That one ray extending from him all over the world
makes visible many thousands of fields. It must be for some
purpose that this great ray has been emitted.
54. Is the Lord of men to show the primordial laws which
he, the Highest of men, discovered on the terrace of
enlightenment? Or is he to prophesy the Bodhisattvas their
future destiny?
55. There must be a weighty reason why so many thousands of
fields have been rendered visible, variegated, splendid,
and shining with gems, while Buddhas of infinite sight are
appearing.
56. Maitreya asks the son of Gina; men, gods, goblins, and
Titans, the four classes of the congregation, are eagerly
awaiting what answer Mañgusvara shall give in explanation.
Whereupon Mañgusrî, the prince royal, addressed Maitreya,
the Bodhisattva Mahâsattva, and the whole assembly of
Bodhisattvas (in these words): It is the intention of the
Tathâgata, young men of good family, to begin a grand
discourse for the teaching of the law, to pour the great
rain of the law, to make resound the great drum of the law,
to raise the great banner of the law, to kindle the great
torch of the law, to blow the great conch trumpet of the
law, and to strike the great tymbal of the law. Again, it
is the intention of the Tathâgata, young men of good
family, to make a grand exposition of the law this very
day. Thus it appears to me, young men of good family, as I
have witnessed a similar sign of the former Tathâgatas, the
Arhats, the perfectly enlightened. Those former Tathâgatas,
&c., they, too, emitted a lustrous ray, and I am
convinced that the Tathâgata is about to deliver a grand
discourse for the teaching of the law and make his grand
speech on the law everywhere heard, he having shown such a
foretoken. And because the Tathâgata, &c., wishes that
this Dharmaparyâya meeting opposition in all the world be
heard everywhere, therefore does he display so great a
miracle and this fore-token consisting in the lustre
occasioned by the emission of a ray.
I remember, young men of good family, that in the days of
yore, many immeasurable, inconceivable, immense, infinite,
countless Æons, more than countless Æons ago, nay, long and
very long before, there was born a Tathâgata called
Kandrasûryapradîpa, an Arhat, &c., endowed with science
and conduct, a Sugata, knower of the world, an incomparable
tamer of men, a teacher (and ruler) of gods and men, a
Buddha and Lord. He showed the law; he revealed the duteous
course which is holy at its commencement, holy in its
middle, holy at the end, good in substance and form,
complete and perfect, correct and pure. That is to say, to
the disciples he preached the law containing the four Noble
Truths, and starting from the chain of causes and effects,
tending to overcome birth, decrepitude, sickness, death,
sorrow, lamentation, woe, grief, despondency, and finally
leading to Nirvâna; and to the Bodhisattvas he preached the
law connected with the six Perfections, and terminating in
the knowledge of the Omniscient, after the attainment of
supreme, perfect enlightenment.
[Now, young men of good family, long before the time of
that Tathâgata Kandrasûryapradîpa, the Arhat, &c.,
there had appeared a Tathâgata, &c., likewise called
Kandrasûryapradîpa, after whom, O Agita, there were twenty
thousand Tathâgatas, &c., all of them bearing the name
of Kandrasûryapradipa, of the same lineage and family name,
to wit, of Bharadvâga. All those twenty thousand
Tathâgatas, O Agita, from the first to the last, showed the
law, revealed the course which is holy at its commencement,
holy in its middle, holy at the end, &c. &c.]
The aforesaid Lord Kandrasûryapradîpa, the Tathâgata,
&c., when a young prince and not yet having left home
(to embrace the ascetic life), had eight sons, viz. the
young princes Sumati, Anantamati, Ratnamati, Viseshamati,
Vimatisamudghâtin, Ghoshamati, and Dharmamati. These eight
young princes, Agita, sons to the Lord Kandrasûryapradîpa,
the Tathâgata, had an immense fortune. Each of them was in
possession of four great continents, where they exercised
the kingly sway. When they saw that the Lord had left his
home to become an ascetic, and heard that he had attained
supreme, perfect enlightenment, they forsook all of them
the pleasures of royalty and followed the example of the
Lord by resigning the world; all of them strove to reach
superior enlightenment and became preachers of the law.
While constantly leading a holy life, those young princes
planted roots of goodness under many thousands of Buddhas.
It was at that time, Agita, that the Lord
Kandrasûryapradîpa, the Tathâgata, &c., after
expounding the Dharmaparyâya called 'the Great Exposition,'
a text of great extension, serving to instruct Bodhisattvas
and proper to all Buddhas, at the same moment and instant,
at the same gathering of the classes of hearers, sat
cross-legged on the same seat of the law, and entered upon
the meditation termed 'the Station of the exposition of
Infinity;' his body was motionless, and his mind had
reached perfect tranquillity. And as soon as the Lord had
entered upon meditation, there fell a great rain of divine
flowers, Mandâravas and great Mandâravas, Mañgûshakas and
great Mañgûshakas, covering the Lord and the four classes
of hearers, while the whole Buddha-field shook in six ways;
it moved, removed, trembled, trembled from one end to the
other, tossed, tossed along.
Then did those who were assembled and sitting together at
that congregation, monks, nuns, male and fe-male lay
devotees, gods, Nâgas, goblins, Gandharvas, demons,
Garudas, Kinnaras, great serpents, men and beings not
human, as well as governors of a region, rulers of armies
and rulers of four continents, all of them with their
followers gaze on the Lord in astonishment, in amazcment,
in ecstasy.
And at that moment there issued a ray from within the
circle of hair between the eyebrows of the Lord. It
extended over eighteen hundred thousand Buddha-fields in
the eastern quarter, so that all those Buddha-fields
appeared wholly illuminated by its radiance, just like the
Buddha-fields do now, O Agita.
[At that juncture, Agita, there were twenty kotis of
Bodhisattvas following the Lord. All hearers of the law in
that assembly, on seeing how the world was illuminated by
the lustre of that ray, felt astonishment, amazement,
ecstasy, and curiosity.]
Now it happened, Agita, that under the rule of the
aforesaid Lord there was a Bodhisattva called Varaprabha,
who had eight hundred pupils. It was to this Bodhisattva
Varaprabha that the Lord, on rising from his meditation,
revealed the Dharmaparyâya called 'the Lotus of the True
Law.' He spoke during fully sixty intermediate kalpas,
always sitting on the same seat, with immovable body and
tranquil mind. And the whole assembly continued sitting on
the same seats, listening to the preaching of the Lord for
sixty intermediate kalpas, there being not a single
creature in that assembly who felt fatigue of body or mind.
As the Lord Kandrasûryapradîpa, the Tathâgata, &c.,
during sixty intermediate kalpas had been expounding the
Dharmaparyâya called 'the Lotus of the True Law,' a text of
great development, serving to instruct Bodhisattvas and
proper to all Buddhas, he instantly announced his complete
Nirvâna to the world, including the gods, Mâras and
Brahmas, to all creatures, including ascetics, Brahmans,
gods, men and demons, saying: To-day, O monks, this very
night, in the middle watch, will the Tathâgata, by entering
the element of absolute Nirvâna, become wholly extinct.
Thereupon, Agita, the Lord Kandrasûryapradîpa, the
Tathigata, &c., predestinated the Bodhisattva called
Srîgarbha to supreme, perfect enlightenment, and then spoke
thus to the whole assembly: O monks, this Bodhisattva
Srîgarbha here shall immediately after me attain supreme,
perfect enlightenment, and become Vimalanetra, the
Tathâgata, &c.
Thereafter, Agita, that very night, at that very watch, the
Lord Kandrasûryapradîpa, the Tathalgata, &c., became
extinct by entering the element of absolute Nirvâna. And
the aforementioned Dharmaparyâya, termed 'the Lotus of the
True Law,' was kept in memory by the Bodhisattva Mahâsattva
Varaprabha; during eighty intermediate kalpas did the
Bodhisattva Varaprabha keep and reveal the commandment of
the Lord who had entered Nirvâna. Now it so happened,
Agita, that the eight sons of the Lord Kandrasûryapradipa,
Mati and the rest, were pupils to that very Bodhisattva
Varaprabha. They were by him made ripe for supreme, perfect
enlightenment, and in after times they saw and worshipped
many hundred thousand myriads of kotis of Buddhas, all of
whom had attained supreme, perfect enlightenment, the last
of them being Dîpankara, the Tathalgata, &c.
Amongst those eight pupils there was one Bodhisattva who
attached an extreme value to gain, honour and praise, and
was fond of glory, but all the words and letters one taught
him faded (from his memory), did not stick. So he got the
appellation of Yasaskâma. He had propitiated many hundred
thousand myriads of kotis of Buddhas by that root of
goodness, and afterwards esteemed, honoured, respected,
revered, venerated, worshipped them. Perhaps, Agita, thou
feelest some doubt, perplexity or misgiving that in those
days, at that time, there was another Bodhisvattva
Mahâsattva Varaprabha, preacher of the law. But do not
think so. Why? because it is myself who in those days, at
that time, was the Bodhisattva Mahâsattva Varaprabha,
preacher of the law; and that Bodhisattva named Yasaskâma,
the lazy one, it is thyself, Agita, who in those days, at
that time, wert the Bodhisattva named Yasaskâma, the lazy
one.
And so, Agita, having once seen a similar foretoken of the
Lord, I infer from a similar ray being emitted just now,
that the Lord is about to expound the Dharmaparyâya called
'the Lotus of the True Law.'
And on that occasion, in order to treat the subject more
copiously, Mañgusrî, the prince royal, uttered the
following stanzas:
57. I remember a past period, inconceivable, illimited
kalpas ago, when the highest of beings, the Gina of the
name of Kandrasûryapradîpa, was in existence.
58. He preached the true law, he, the leader of creatures;
he educated an infinite number of kotis of beings, and
roused inconceivably many Bodhisattvas to acquiring supreme
Buddha-knowledge.
59. And the eight sons born to him, the leader, when he was
prince royal, no sooner saw that the great sage had
embraced ascetic life, than they resigned worldly pleasures
and became monks.
60. And the Lord of the world proclaimed the law, and
revealed to thousands of kotis of living beings the Sûtra,
the development, which by name is called 'the excellent
Exposition of Infinity.'
61. Immediately after delivering his speech, the leader
crossed his legs and entered upon the meditation of 'the
excellent Exposition of the Infinite.' There on his seat of
the law the eminent seer continued absorbed in meditation.
62. And there fell a celestial rain of Mandâravas, while
the drums (of heaven) resounded without being struck; the
gods and elves in the sky paid honour to the highest of
men.
63. And simultaneously all the fields (of Buddha) began
trembling. A wonder it was, a great prodigy. Then the chief
emitted from between his brows one extremely beautiful ray,
64. Which moving to the eastern quarter glittered,
illuminating the world all over the extent of eighteen
thousand fields. It manifested the vanishing and appearing
of beings.
65. Some of the fields then seemed jewelled, others showed
the hue of lapis lazuli, all splendid, extremely beautiful,
owing to the radiance of the ray from the leader.
66. Gods and men, as well as Nâgas, goblins, Gandharvas,
nymphs, Kinnaras, and those occupied with serving the
Sugata became visible in the spheres and paid their
devotion.
67. The Buddhas also, those self-born beings, appeared of
their own accord, resembling golden columns; like unto a
golden disk (within lapis lazuli), they revealed the law in
the midst of the assembly.
68. The disciples, indeed, are not to be counted: the
disciples of Sugata are numberless. Yet the lustre of the
ray renders them all visible in every field.
69. Energetic, without breach or flaw in their course,
similar to gems and jewels, the sons of the leaders of men
are visible in the mountain caves where tbeyare dwelling.
70. Numerous Bodhisattvas, like the sand of the Ganges, who
are spending all their wealth in giving alms, who have the
strength of patience, are devoted to contemplation and
wise, become all of them visible by that ray.
71. Immovable, unshaken, firm in patience, devoted to
contemplation, and absorbed in meditation are seen the true
sons of the Sugatas while they are striving for supreme
enlightenment by dint of meditation.
72. They preach the law in many spheres, and point to the
true, quiet, spotless state they know. Such is the effect
produced by the power of the Sugata.
73. And all the four classes of hearers on seeing the power
of the mighty Kandrârkadipa were filled with joy and asked
one another: How is this?
74. And soon afterwards, as the Leader of the world,
worshipped by men, gods, and goblins, rose from his
meditation, he addressed his son Varaprabha, the wise
Bodhisattva and preacher of the law:
75. 'Thou art wise, the eye and refuge of the world; thou
art the trustworthy keeper of my law, and canst bear
witness as to the treasure of laws which I am to lay bare
to the weal of living beings.'
76. Then, after rousing and stimulating, praising and
lauding many Bodhisattvas, did the Gina proclaim the
supreme laws during fully sixty intermediate kalpas.
77. And whatever excellent supreme law was proclaimed by
the Lord of the world while continuing sitting on the very
same seat, was kept in memory by Varaprabha, the son of
Gina, the preacher of the law.
78. And after the Gina and Leader had manifested the
supreme law and stimulated the numerous crowd, he spoke,
that day, towards the world including the gods (as
follows):
79. 'I have manifested the rule of the law; I have shown
the nature of the law; now, O monks, it is the time of my
Nirvâna; this very night, in the middle watch.
80. 'Be zealous and strong in persuasion; apply yourselves
to my lessons; (for) the Ginas, the great seers, are but
rarely met with in the lapse of myriads of kotis of Æons.'
81. The many sons of Buddha were struck with grief and
filled with extreme sorrow when they heard the voice of the
highest of men announcing that his Nirvâna was near at
hand.
82. To comfort so inconceivably many kotis of living beings
the king of kings said: 'Be not afraid, O monks; after my
Nirvâna there shall be another Buddha.
83. 'The wise Bodhisattva Srîgarbha, after finishing his
course in faultless knowledge, shall reach highest, supreme
enlightenment, and become a Gina under the name of
Vimalâgranetra.'
84. That very night, in the middle watch, he met complete
extinction, like a lamp when the cause (of its burning) is
exhausted. His relics were distributed, and of his Stûpas
there was an infinite number of myriads of kotis.
85. The monks and nuns at the time being, who strove after
supreme, highest enlightenment, numerous as sand of the
Ganges, applied themselves to the commandment of the
Sugata.
86. And the monk who then was the preacher of the law and
the keeper of the law, Varaprabha, expounded for fully
eighty intermediate kalpas the highest laws according to
the commandment (of the Sugata).
87. He had eight hundred pupils, who all of them were by
him brought to full development. They saw many kotis of
Buddhas, great sages, whom they worshipped.
88. By following the regular course they became Buddhas in
several spheres, and as they followed one another in
immediate succession they successively foretold each
other's future destiny to Buddhaship.
89. The last of these Buddhas following one another was
Dîpankara. He, the supreme god of gods, honoured by crowds
of sages, educated thousands of kotis of living beings.
90. Among the pupils of Varaprabha, the son of Gina, at the
time of his teaching the law, was one slothful, covetous,
greedy of gain and cleverness.
91. He was also excessively desirous of glory, but very
fickle, so that the lessons dictated to him and his own
reading faded from his memory as soon as learnt.
92. His name was Yasaskâma, by which he was known
everywhere. By the accumulated merit of that good action,
spotted as it was,
93. He propitiated thousands of kotis of Buddhas, whom he
rendered ample honour. He went through the regular course
of duties and saw the present Buddha Sâkyasimha.
94. He shall be the last to reach superior enlightenment
and become a Lord known by the family name of Maitreya, who
shall educate thousands of kotis of creatures.
95. He who then, under the rule of the extinct Sugata, was
so slothful, was thyself, and it was I who then was the
preacher of the law.
96. As on seeing a foretoken of this kind I recognise a
sign such as I have seen manifested of yore, therefore and
on that account I know,
97. That decidedly the chief of Ginas, the supreme king of
the Sâkyas, the All-seeing, who knows the highest truth, is
about to pronounce the excellent Satra which I have heard
before.
98. That very sign displayed at present is a proof of the
skilfulness of the leaders; the Lion of the Sâkyas is to
make an exhortation, to declare the fixed nature of the
law.
99. Be well prepared and well minded; join your hands: he
who is affectionate and merciful to the world is going to
speak, is going to pour the endless rain of the law and
refresh those that are waiting for enlightenment.
100. And if some should feel doubt, uncertainty, or
misgiving in any respect, then the Wise One shall remove it
for his children, the Bodhisattvas here striving after
enlightenment.