T262 The Lotus Sutra, Revised Second Edition

Chapter 16: The Lifespan of the Tathāgata

Chapter XVI

The Lifespan of the Tathāgata

Thereupon the Buddha addressed the bodhisattvas and the entire great assembly, saying: "O sons of a virtuous family! You should believe the true words of the Tathāgata.

"

He addressed the great assembly again, saying: "You should believe the Tathāgata's true words.

"

He repeated this to them, saying: "You should believe the Tathāgata's true words.

"

Then the great assembly of bodhisattvas, headed by Maitreya, addressed the Buddha with their palms pressed together, saying: "O Bhagavat! We entreat you to explain it. We will accept the Buddha's words. "

After they had spoken in this way three times, they again said: "We entreat you to explain it. We will accept the Buddha's words. "

Then the Bhagavat, realizing that the bodhisattvas continued to entreat him after those three times, addressed them, saying: "Listen carefully to the Tathāgata's secret and transcendent powers. The devas, humans, and asuras in all the worlds all think that the present Buddha, Śākyamuni, left the palace of the Śākyas, sat on the terrace of enlightenment not far from the city of Gayā, and attained highest, complete enlightenment. However, O sons of a virtuous family, immeasurable, limitless, hundreds of thousands of myriads of koṭis of nayutas of kalpas have passed since I actually attained buddhahood. "Suppose there were a man who ground five hundreds of thousands myriads of koṭis of nayutas of incalculable great manifold cosmos into particles. While passing through five hundred thousands of myriads of koṭis of nayutas of incalculable lands to the east, he dropped just a single particle; and in this way he continued to drop the particles as he went toward the east, until they were all gone.

"O sons of a virtuous family! What do you think about this? Can all of these worlds be calculated or not? Can one imagine all of these worlds, calculate, and know their number or not?" 42b

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Bodhisattva Maitreya and the others together addressed the Buddha, saying: "O Bhagavat! These worlds are immeasurable, limitless, incalculable, and beyond our powers of conception. Even all the śrāvakas and pratyekabuddhas, with their knowledge free from corruption, are not able to comprehend them, or know their number. Although we abide in the stage of nonretrogression we cannot understand it. O Bhagavat! Such worlds as these are incalculable and limitless.

"

Then the Buddha addressed the assembly of the great bodhisattvas, saying: "O sons of a virtuous family! I will now explain it clearly to you. Suppose all these worlds, whether or not a particle was left in them, were reduced to particles, and each particle represented a kalpa.The period of time since I became a buddha would exceed this by hundreds of thousands of myriads of koṭis of nayutas of incalculable kalpas. Since then I have constantly been residing in the sahāworld, teaching the Dharma and inspiring sentient beings. I have also been leading and benefiting sentient beings in incalculable hundreds of thousands of myriads of koṭis of nayutas of other worlds. "O sons of a virtuous family! During this interim I explained about the Buddha Dīpaṃkara and others. Furthermore, I also said that they had entered parinirvāṇa.I have explained such things through skillful means. "O sons of a virtuous family! If any sentient being comes to me, I perceive the dullness or sharpness of his faith and other faculties with my buddha-eye. According to the way I should bring them to the path, I, myself, proclaim different names and lifespans in various places. In each case I have also clearly stated that I would enter parinirvāṇa.Through various skillful means I have explained subtle teachings and have made the sentient beings rejoice. "O sons of a virtuous family! To those beings whom the Tathāgata perceives as taking pleasure in the inferior teachings, who have few qualities and grave defilements, he teaches that the Buddha attained highest, complete enlightenment after he re nounced household life in his young age. However, it has been a very long time indeed since I attained buddhahood. I give such an explanation only to lead and inspire the sentient beings to enter the buddha path through skillful means.

"O sons of a virtuous family! The sutras that the Tathāgata has expounded are all to save the sentient beings. Whether the Tathāgata teaches about himself or others, whether he reveals his form or that of others, whether he shows his acts or those of others, everything he says is true, never false. 224

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"Why is this? Because the Tathāgata perceives all the marks of the triple world as they really are: that there is no birth and death, coming or going; that there is also no existence or extinction in the world, truth or falsehood, sameness or difference. The Tathāgata does not view the triple world as sentient beings in the triple world see it. The Tathāgata perceives such things clearly and without mistakes.

"Since sentient beings have various natures, desires, behaviors, thoughts, and distinctions, the Tathāgata, wanting to cause them to plant roots of good merit, has explained various teachings through a variety of examples, explanations, and illustrations. He has not desisted from doing buddha acts even for a single moment and in this way it has been an extremely long time since I attained buddhahood. My lifespan is immeasurable and incalculable. I abide forever without entering parinirvāṇa.

"O sons of a virtuous family! The lifespan that I first attained through practicing the bodhisattva path has not yet expired. It is twice as great as the number previously mentioned. Although I do not actually enter parinirvāṇaI proclaim that I do. It is through this skillful means that the Tathāgata leads and inspires sentient beings.

"Why is this? Because if the Buddha abides a long time in this world, those who have few qualities do not plant roots of good merit, acquire poor and superficial characters, are attached to the desires of the five senses, and enter into the web of illusions and false views. If they see the Tathāgata always existing without extinction, they then become proud, self-willed, and negligent. The thought that the Buddha is difficult to meet and that he is to be respected cannot awaken in them. That is why the Tathāgata teaches through skillful means, saying:

O monks! You should know that the appearance of the buddhas in the world is very difficult to encounter.

"Why is this? Because some of those with little merit may not see the Buddha during the passage of immeasurable hundreds of thousands of myriads of koṭis of kalpas.

"For this reason I say:

O monks! It is difficult to meet the Tathāgata.

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"Hearing such words, the thought that it is very difficult to meet the Tathāgata will certainly awaken in these sentient beings. Longing and yearning for the Buddha, they will plant roots of good merit. For this reason, although the Tathāgata does not really pass into extinction, he nevertheless says he does.

"Furthermore, O sons of a virtuous family, the teaching of all the Buddha Tathāgatas is exactly like this. It is entirely true, never false, all for the sake of saving sentient beings.

"Suppose there were an excellent doctor. He is wise, knowledgeable, his prescriptions are effective, and he has skillfully cured a variety of diseases. This man has many sons, say ten, twenty, or even one hundred in number. For some reason, he has to go far off to another country and, while he is away, his children, whom he has left behind, drink some poison. The poison starts to take effect and they roll on the ground in agony. "At this moment their father returns home. Some of the children who have taken the poison are delirious, while others are not. Seeing their father in the distance they all rejoice greatly and kneeling respectfully address him, saying:

It is good that you have returned safely. In our ignorance we took this poison by mistake. We entreat you to cure and save us, and restore us to life.

"Seeing his children suffering in this way, the father searches for beneficial herbs possessed of good color, aroma, and flavor, according to the medical manual. Blending them together after grinding and sifting, he gives the mixture to the children and says:

This is an extremely beneficial medicine with good color, aroma, and flavor. All of you take it! It will quickly remove your pain and you will never be afflicted again.

"Then the children who have not become delirious see this beneficial medicine of good color and aroma, and immediately take it. The affliction is completely removed and they are cured. The remaining children, those who are delirious, seeing their father coming to them, rejoice and ask him to seek a cure for their illness. Although he offers them the medicine, they 226

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will not take it. Why is this? The poison has so deeply penetrated them that they have become delirious. They do not think that the medicine with good color and aroma is good.

"The father thinks:

These children are to be pitied. The poison has completely warped their minds. Although they rejoiced upon seeing me and sought a cure they will not take this beneficial medicine. I will now cause them to take this medicine through skillful means.

"Then he says to them:

You should know that I am now old and feeble, close to death. I will now leave this beneficial medicine here. You should take it. Do not worry about not recovering.

"Having left these instructions he goes to another country and sends a messenger back home to tell them: 'Your father has already died. ' Upon

hearing that their father is dead, the children become very distressed and think: If our father had lived he would have taken pity on us and protected us. But now, abandoning us, he has died in a distant country. "They now consider themselves orphans having no one to rely upon. Through constant grieving their minds become clear, and only then do they realize that the medicine has fine color, aroma, and flavor. They immediately take it and the poison is completely driven out. The father, hearing that all his children have completely recovered, immediately returns and makes his "

appearance.

The Buddha then asked the bodhisattvas: "O sons of a virtuous family! Do you think there is anyone who would say that this good doctor is guilty of lying?"

The bodhisattvas replied: "No, we do not, O Bhagavat!" The Buddha said: "I am just like this. Since I became a buddha, immeasurable, limitless, hundreds of thousands of myriads of koṭis of nayutas of incalculable kalpas have passed. Though for the sake of sentient beings, I use skillful means and say that I will enter parinirvāṇa,there is no one who could rightly say that I am guilty of falsehood. "

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Thereupon the Bhagavat, wanting to elaborate on the meaning of this further, spoke these verses: Since I attained buddhahood, Immeasurable hundreds of thousands of myriads Of koṭis of incalculable kalpas have passed. I have been constantly teaching the Dharma, Through these immeasurable kalpas, Leading and inspiring

Innumerable koṭis of sentient beings And enabling them to enter the buddha path. Using skillful means

I have manifested the state of nirvana To bring sentient beings to this path; Yet I have not actually entered nirvana, But continually abide here expounding the Dharma. Although I am always among these erring beings, With my transcendent powers, I prevent them from seeing me. The sentient beings,

Seeing me enter perfect extinction Earnestly revere my relics And, filled with longing, Yearn for me.

When the sentient beings become Sincere, mild, and receptive, And, wanting wholeheartedly to meet the Buddha, Are willing to give unsparingly Of their bodies and lives, Then I, together with the sangha, Will appear on Mount Gṛdhrakūṭa. I will declare this to sentient beings: Although I am always here without extinction, Through the power of skillful means I manifest extinction and nonextinction. 228

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If there are any sentient beings in other worlds Who respect and believe in me, I will also teach them the highest Dharma. Not knowing this, you only think That I have entered parinirvāṇa. I see all sentient beings Submerged in the ocean of suffering. That is why, by not manifesting my form, I cause them to yearn for me. Then, after awakening this longing, I appear and expound the Dharma; Such are my transcendent powers. For innumerable kalpas

I have constantly resided On Mount Gṛdhrakūṭa and elsewhere. When sentient beings see themselves Amidst a conflagration

At the end of a kalpa,

It is in fact my tranquil land, Always full of devas and humans. All the gardens and palaces Are adorned with various gems. The jeweled trees abound with flowers and fruits, And the sentient beings are joyful among them. The devas beat heavenly drums Making constant and varied music. They rain down māndāravaflowers Upon the Buddha and the great assembly. Although my Pure Land never decays, The sentient beings see it as ravaged by fire And torn with anxiety and distress; They believe it is filled with these things. Because of their misdeeds These erring sentient beings do not hear The name of the Three Treasures 43c

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For incalculable kalpas. But all who cultivate merit, And are receptive and honest, Will see me residing here, Expounding the Dharma.

For the sake of these sentient beings I teach that the lifespan Of the Buddha is immeasurable. To those who, after a long time, Finally see the Buddha,

I teach that it is difficult to meet him. Such is the power of my wisdom. The light of my wisdom illuminates immeasurably And my lifespan is of innumerable kalpas. This has been achieved through long practice. You wise ones, do not give in to doubt! Banish all doubt forever! The Buddha's words are true, never false. It is like the physician Who proclaimed his own death, Although it was untrue.

He did this to cure his delirious sons, Through excellent skillful means; So no one could say he really spoke falsehood. I, also, being the father of the world, Cure those who suffer.

To the deluded and unenlightened I say that I have entered nirvana,

Although, in fact, I am really here. For if they were to see me, They would become lazy and arrogant. Attached to the desires of the five senses, They would fall into the troubled states of being. Always aware of which sentient beings Practice the path and which do not, 230

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I teach the Dharma in various ways, According to their ability to be saved. I am always thinking:

By what means can I cause sentient beings to be able to Enter the highest path And quickly attain the Dharma? 231

Chapter 17: Description of Merits

Chapter XVII

Description of Merits

Thereupon, when the great assembly heard the Buddha explain that his lifespan was of such a great number of kalpas, an immeasurable, limitless, incalculable number of sentient beings were greatly benefited. Then the Bhagavat addressed Bodhisattva Mahāsattva Mai treya, saying: "O Ajita! When I explained the great length of this Tathāgata's life span, sentient beings, equal to the sands of the six hundred and eighty myriads of koṭis of nayutas of Ganges Rivers in number, gained understanding of the truth of the non origination of all dharmas. Furthermore, a thousand times this number of bodhisattva mahāsattvas attained the power of recollecting what they hear; and bodhisattva mahāsattvas equal to the number of particles in one world attained unhindered eloquence. Moreover, there were bodhisattva mahāsattvas equal to the particles in one world who attained the power of tenacious memory which revolves hundreds of thousands of myriads of koṭis of immeasurable times. There were also bodhisattva mahāsattvas equal to the number of particles in the great manifold cosmos who turned the irreversible wheel of the Dharma, and bodhisattva mahāsattvas equal to the number of particles in two medium-sized manifold cosmos who turned the purified wheel of the Dharma.

"Furthermore, there were bodhisattva mahāsattvas equal to the number of particles in one small-sized cosmos who will be able to attain highest, complete enlightenment after eight births; bodhisattva mahāsattvas equal to the number of particles in the four fourfold continents who will attain highest, complete enlightenment after four births; bodhisattva mahāsattvas equal to the number of particles in the threefold four continents who will attain highest, complete enlightenment after three births; bodhisattva mahā sattvas equal to the number of particles in the twofold four continents who will attain highest, complete enlightenment after two births; and bodhisattva mahāsattvas equal to the number of particles in the four continents who will attain highest, complete enlightenment after one birth. Moreover there were sentient beings 233

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equal to the number of particles in the eightfold great manifold cosmos, in all of whom the thought of highest, complete enlightenment had awakened. "

When the Buddha explained that these bodhisattva mahā sattvas had attained deep insight into the Dharma, māndārava and great māndārava flowers rained down from the sky, scattering over the buddhas who were seated on lion seats under immeasurable hundreds of thousands of myriads of koṭis of jeweled trees; and they scattered over Śākyamuni Buddha and the Tathāgata Pra bhū taratna, who had attained parinirvāṇa long ago, both of whom were sitting on the lion seat in a seven-jeweled stupa; they also scattered over all of the great bodhisattvas and the fourfold assembly. Finely powdered sandalwood and aloeswood incense also rained down, and heavenly drums resounded in the sky with a deep and beautiful sound. One thousand kinds of heavenly garments, draped with strings of pearl, jewels, and wish-fulfilling gems (maṇi), rained down, filling the nine directions. Priceless incense burned in various jeweled incense holders, and its fragrance spread spontaneously throughout the great assembly as an offering. Above each buddha there were bodhisattvas holding banners and umbrellas that extended upward to the Brahma world. These bodhisattvas praised the buddhas by singing immeasurable verses with beautiful voices. Then Bodhisattva Maitreya rose from his seat, leaving his right shoulder bared, faced the Buddha with the palms of his hands pressed together, and spoke these verses:

The Buddha has taught this marvelous Dharma

That we have never heard before.

The Bhagavat has great powers

And his lifespan is immeasurable.

Innumerable heirs of the Buddha

Attained the benefit of the Dharma

After hearing the Bhagavat's explanation,

And became completely filled with joy.

Some attained the stage of nonretrogression,

And others the power of recollection.

Some attained unhindered eloquence,

And others the power of tenacious memory

Which revolves many koṭis of times.

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There were also bodhisattvas, Equal to the number of particles In the great cosmos,

Who each turned the irreversible wheel Of the Dharma.

There were also bodhisattvas, Equal to the number of particles In a medium cosmos,

Who each turned the purified Wheel of the Dharma.

There were also bodhisattvas, Equal to the number of particles In a small cosmos,

Who after eight births Will complete the buddha path. There were also bodhisattvas, Equal to four times, three times, And two times the number of particles In the four continents, Who after four, three, and two births Will attain buddhahood. There were also bodhisattvas, Equal to the number of particles In the four continents, Who will obtain omniscience After one birth;

And sentient beings, having heard about The great length of the Buddha's lifespan, Attained immeasurable results That were pure and without corruption. There were also sentient beings, Equal to the number of particles In the eight worlds,

In whom, having heard about the lifespan of the Buddha, The thought of highest enlightenment awakened. 235

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The Bhagavat has taught the Dharma That is immeasurable and inconceivable, And from which come benefits As limitless as space.

Heavenly māndārava

And great māndāravaflowers rained down; And Śakras and Brahmas

Came from innumerable buddha lands, Equal in number to the sands of the Ganges River. Sandalwood and aloeswood powder, Scattered like birds in the sky Flying in all directions, And rained down over the buddhas. Heavenly drums resounded spontaneously And beautifully in the air; And thousands of myriads of koṭis Of heavenly garments floated whirling down. Precious incense was burned In various jeweled incense holders, Its fragrance naturally penetrating everywhere, In homage to the Bhagavats. The great assembly of these bodhisattvas Held myriads of koṭis of tall and beautiful Seven-jeweled banners and umbrellas, Which extended gradually to the Brahma world. They hung jeweled flags and excellent banners In the presence of each of these buddhas, And chanted thousands of myriads of verses In praise of the Tathāgatas. Such things had never been Experienced before.

Hearing of the Buddha's

Immeasurable lifespan, all rejoiced; And, the Buddha's name being heard Throughout the ten directions, 236

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Sentient beings were greatly benefited. Everyone became endowed

With the roots of good merit,

And the thought of highest, complete enlightenment Awakened in them.

At that time the Buddha addressed Bodhisattva Mahā sattva Maitreya, saying: "O Ajita! Those sentient beings who hear about the great length of the Buddha's lifespan, and can awaken even a single thought of willing acceptance, will all obtain immeasurable merit. If there are sons and daughters of a good family who, for the sake of highest, complete enlightenment, practice the five perfections of giving (dāna), good conduct (śīla), perseverance (kṣānti), effort (vīrya), and meditation (dhyāna), with the exception of the perfection of wisdom (prajñā), for eighty myriads of koṭis of nayutas of kalpas, their merit is not even a hundredth, a thousandth, a hundred thousandth of a myriad of a koṭiof the former person's merit. It is so small that it cannot be conceived of through calculation or illustration. If there are sons and daughters of a virtuous family who possess such merit as the former, they will never revert from highest, complete enlightenment. "

Thereupon the Bhagavat, wanting to elaborate on the meaning of this further, spoke these verses:

Those who seek the Buddha's wisdom Will practice the five perfections For eighty myriads of koṭis

Of nayutas of kalpas.

Throughout these kalpas they will pay homage to The buddhas, pratyekabuddhas, śrāvakas, And all the bodhisattvas by offering Rare delicacies, excellent garments, and bedding, Or by building monasteries out of sandalwood Which are adorned with gardens.

Through offering such a variety of precious things Throughout all of these kalpas,

They will transfer the merits to the buddha path. Those who further maintain good conduct, 237

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Which is pure and without corruption, Will seek what the buddhas Have praised as the highest path. Those who further practice perseverance And abide in the stage of self-control, Will be of constant mind, Even if subjected to ill-treatment. They will continue to endure Even if they are scorned and persecuted By those who think, through their excessive pride, That they have attained the truth. Those who make diligent efforts And are firm in their intentions For immeasurable koṭis of kalpas Will be intent and never lazy; And those who abide in tranquil places For immeasurable kalpas

Will always discipline their minds, avoiding sleep, While either sitting or wandering. For these reasons they will Abide in various meditations, Their minds firm and unwavering, For eighty myriads of koṭis of kalpas. Maintaining the merit of this concentration They seek the highest path saying: I will attain omniscience. Then they will achieve

This perfection of meditation. Practicing thus for hundreds of thousands Of myriads of koṭis of kalpas, Their merits will be as mentioned above. If those sons and daughters of a virtuous family, Upon hearing me explain about my lifespan In this way, are able to awaken 238

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Even a single thought of willing acceptance, Their merit exceeds that of the former. Such will also be the merit

Of those who have no doubts whatsoever And believe deeply even for a single moment. Those bodhisattvas who practice the path For a period of immeasurable kalpas, And who believe my explanation of my lifespan When they hear it, are the ones Who fully accept this sutra,

Saying:

Let us in the future devote a long life To saving sentient beings!

Just as the present Bhagavat,

King among the Śākyas, who roars the lion's roar On the terrace of enlightenment, Is fearless in teaching the Dharma, Let us in the future be respected by all And teach of the lifespan

While seated upon the terrace of enlightenment. Those who have profound thoughts, are pure, Honest and learned, have good recollection, And understand the Buddha's words in accordance With what is appropriate,

Will have no doubts regarding this. "Furthermore, O Ajita, those who hear of the great length of the Buddha's lifespan and understand the intent of these words will obtain limitless merit that will give rise to the highest wisdom of the Tathāgata. How much more merit will they gain who extensively hear this sutra, move others to listen to it, preserve it, move others to preserve it, copy it, or move others to copy it; and pay homage to the sutra by offering flowers, incense, necklaces, flags, banners, canopies, lamps of scented oil, and ghee! The merit of these people will be immeasurable and limitless. They will be able to achieve omniscience. 45b

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"O Ajita! Those sons and daughters of a virtuous family, who, hearing me teach the great length of the Buddha's lifespan, wholeheartedly accept it, will see the Buddha, who always dwells on Mount Gṛdhrakūṭa together with the great bodhisattvas and śrāvakas, teaching the Dharma to the assembly. Moreover, they will see the land of this sahāworld, which is made of lapis lazuli, level and even. The network of roads is laid out like a chessboard, paved with Jambūnāda gold and bordered with jeweled trees. All its foundations, towers, and balconies will be made of treasures and the multitude of these bodhisattvas will be dwelling in them. Those who can see such things should know that to be able to do so is a sign of their full and willing acceptance. "Furthermore, after the Tathāgata's parinirvāṇa, those who hear this sutra do not disparage it and rejoice in their hearts, should know that this is a sign of their full and willing acceptance. How much more do those who recite and preserve this sutra show a sign of full and willing acceptance! Such are the people who hold the Tathāgata in respect.

"O Ajita! These sons and daughters of a virtuous family do not have to build stupas and monasteries for me, make chambers for the monks, or pay homage to the sangha with the four kinds of offerings. Why is this? Because these sons and daughters of a virtuous family recite and preserve this sutra, which means they have already built stupas, made chambers for the monks, and paid homage to the sangha. They have already erected seven-jeweled stupas for the Buddha's relics, which are tall and wide, gradually narrowing to a pinnacle that reaches to the Brahma world. They have hung various banners, canopies, and variegated jeweled bells; offered flowers, incense, necklaces, scented powder, and ointment; burned incense; played drums, music, flutes, pipes, harps, and various dances; and adorned the stupas and relics of the Buddha by praising with verses and songs in beautiful voices. In this way they have already paid homage for immeasurable thousands of myriads of koṭis of kalpas. "O Ajita! After my parinirvāṇa, those who hear this sutra and who can preserve it, copy it and move others to copy it, have already built chambers for monks, as well as thirty-two red sandalwood monasteries of the height of eight tālatrees, wide and fine, housing hundreds of thousands of monks. The monasteries they have built have gardens, ponds, paths for wandering, meditation caves, garments, food and drink, bedding, medicine, and are replete with all other necessities. Such hundreds of thousands of myriads of koṭis of 240

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monks' chambers and towers will be incalculable. With these they pay homage to me and to the assembly of monks.

"I have explained that, for this reason, after the Tathāgata's parinirvāṇa those who preserve and recite this sutra, and explain it to others, who copy it or move others to copy it and who pay it homage to it no longer have to build stupas, monasteries, or erect chambers for the monks, or revere the sangha. How much less do those who preserve this sutra and practice the perfections of giving (dāna), good conduct (śīla), perseverance (kṣānti), effort (vīrya), meditation (dhyāna), and wisdom (prajñā) need to do so! Their merit is the highest, immeasurable and limitless. It is immeasurable and limitless in the same way that space is immeasurable and limitless in the ten directions—east, west, south, north, the four intermediate directions, and the zenith and nadir—and they will thus quickly obtain omniscience. "Those who recite and preserve this sutra, who explain it for others, who copy it or move others to copy it, build monuments and make chambers for monks, revere and praise the sangha of śrāvakas, and praise the merits of the bodhisattvas in hundreds of thousands of myriads of koṭis of ways; those who explain this Lotus Sutra for the sake of others in accordance with its meaning through various illustrations, who preserve pure conduct and dwell together with gentle people, who are patient and have no anger, are firm in their intentions and always hold meditation in high regard, who attain profound samādhiand make vigorous efforts, persevere in all good practices, whose wisdom is keen and who answer difficult questions skillfully; O Ajita! Those sons and daughters of a virtuous family, who preserve and recite this sutra after my parinirvāṇawill attain good qualities like those mentioned above. You should know that such people have already set out for the terrace of enlightenment, are near to highest, complete enlightenment, and are seated under the bodhitree.

"O Ajita! Wherever these sons and daughters of a virtuous family sit, stand, or walk, there a monument should be built; and all of the devas and humans should pay homage to these monuments as they would do to those of the Buddha.

"

Thereupon the Bhagavat, wanting to elaborate on the meaning of this further, spoke these verses:

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If after my parinirvāṇathere are people Who preserve this sutra,

They will have immeasurable merits As described above.

Such people have already given Various kinds of offerings: They have built stupas for the relics, Adorned with the seven treasures, With a pole on the top which is very tall and thick, Gradually tapering upward, Until it reaches the Brahma world. These stupas have been adorned With thousands of myriads of koṭis of jeweled bells That ring with beautiful sounds as the wind blows. For immeasurable kalpas such people Have revered these stupas

By offering flowers, incense, necklaces, Heavenly garments, and various kinds of music, While burning scented ointments and butter-oil lamps Which illuminate them on all sides. In the troubled world of the Decadent Dharma, Those who preserve this sutra Will have already finished paying homage In the way just described. If they can preserve this sutra It will be as if they had paid homage In the presence of the Buddha; And had built monasteries for monks Out of sandalwood from Mount Oxhead, And thirty-two buildings as tall As eight tālatrees; and offered delicious food, Excellent garments, bedding, hundreds of Thousands of dwellings, gardens, ponds, Paths for wandering, and meditation caves All of fine quality.

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Those who have the thought of willing acceptance, Who preserve, recite, copy, Or move others to copy this sutra, And who pay it homage

By scattering flowers, incense, and scented powders on it, And by constantly lighting lamps of Fragrant oil made from sumanasflowers, Campakawood, and atimuktagrass; Those who pay it homage in this way Will attain immeasurable merit. Their merit will be as limitless As empty space.

How much more is the merit Of those who preserve this sutra, Who carry out the practice of giving (dāna), Good conduct (śīla), perseverance (kṣānti), and meditation (dhyāna), Who never get angry or slander others, Who honor monuments

And are humble before monks, And who are free from pride, Always contemplate wisdom, Never get angry at difficult questions, And teach in accordance

With the questioner's capacity! If there is anyone

Who can carry out these practices, Their merit will be immeasurable. If one were to see such an expounder of the Dharma Who has perfected merits like these, One should scatter heavenly flowers over him And provide him with heavenly garments, Bow until one's forehead touches his feet, And think of him as if he were a buddha. Furthermore, one should think That before long the expounder of the Dharma 46b

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Will approach the terrace of enlightenment, Attain the unconditioned state of noncorruption, And extensively benefit devas and humans. Wherever he dwells, walks, or sits, Or recites even a single verse, A stupa should be built, Made beautiful with adornments, And paid homage in various ways. Wherever the heirs of the Buddha may reside, There the Buddha himself will take pleasure in its use And will always be dwelling, Walking, and sitting within. 244

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The Merits of Joyful Acceptance

Thereupon Bodhisattva Mahāsattva Maitreya addressed the Buddha, saying: "O Bhagavat! If sons and daughters of a virtuous family rejoice in hearing this sutra, how much merit do they acquire?"

And he spoke in verse, saying:

After the Bhagavat's parinirvāṇa,

If there is anyone who hears this sutra

And rejoices in it,

How much merit do they acquire?

Then the Buddha addressed Bodhisattva Mahāsattva Maitreya, saying: "O Ajita! After the Tathāgata's parinirvāṇa, suppose those monks, nuns, laymen, and laywomen and other wise ones, whether old or young, having rejoiced in hearing this sutra, take leave of the Dharma assembly and go to other places—either dwelling in monasteries or tranquil places, cities, towns, villages, or forests—and teach what they have heard to their parents, relatives, good friends, and acquaintances according to the various capacities of these people. Having heard the teaching, they will rejoice and go on to teach it to others. These people having heard it will also joyfully teach it to others in turn, and so it continues in this way until it reaches the fiftieth person. "O Ajita! I will now explain about the merit which this fiftieth son or daughter of a virtuous family acquires from joyful acceptance. You should listen attentively!

"Suppose that in the four hundreds of myriads of koṭis of incalculable worlds, there are sentient beings in the six transmigratory states and of the four modes of birth—born from an egg, born from the womb, from moisture, or born spontaneously—either with or without form, either with or without consciousness, either unconscious or not unconscious, having no legs, two, four, or many legs; and that, among the number of such beings, there is a person who seeks to acquire merit and gives pleasurable things to these 245

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beings, according to their desire. He gives each of those sentient beings gold, silver, lapis lazuli, mother-of-pearl, agate, coral, amber, and other treasures such as would fill this continent of Jambudvīpa, as well as elephant carts, horse carts, and palaces and towers made out of the seven treasures. Having performed such acts of giving for a full eighty years, this great donor thinks: I have already given these sentient beings such pleasurable things as they wished. Yet now these sentient beings are old and feeble. They are over eighty years old, with white hair and wrinkles, and they will die before long. I should now instruct them by means of the Buddha-Dharma. "He immediately gathers these sentient beings together, inspires them by proclaiming the Dharma, and gladdens them by revealing its benefits. In an instant they all successively attain the first stage of the śrāvakas called stream-winner (srota-āpanna), the second stage called once-returner (sakṛdāgāmin) the third stage called non-returner (anāgāmin), and finally the stage of the arhat, free from corruption, entering profound meditations, gaining complete mastery of all, and attaining the eight liberations. "What do you think about this? Has this great donor acquired abundant merit or not?"

Maitreya addressed the Buddha, saying: "O Bhagavat! The donor's merit is extremely great, immeasurable and limitless. Even if this donor had only given all those pleasurable things to sentient beings, the merit would have been immeasurable. How much greater is this donor's merit after having caused them to attain arhatship!"

The Buddha addressed Maitreya, saying: "I will now clarify this for you. This person has given all these pleasurable things to the sentient beings in the six states of existence in four hundreds of myriads of koṭis of incalculable worlds, and enabled them to attain arhatship. The merit he has attained cannot be compared with that of even the fiftieth person who, after hearing even a single verse of the Lotus Sutra, received it with joy. It would be even less than a hundredth, a thousandth, a hundred thousandth of a myriad of a koṭi of that person's merit.

"O Ajita! In this way the merit attained by even the fiftieth person who rejoiced in hearing this Lotus Sutrais immeasurable, limitless, and incalculable. How much more so is the merit of the first person who heard it in the 246

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assembly and rejoiced in it! His merit is even greater, it is immeasurable, limitless, and incalculable, and is not to be apprehended through metaphor. "Furthermore, O Ajita, if anyone approaches the monasteries in order to listen to this sutra and hears it for even a single moment, whether seated or standing, through this merit they will be reborn into a place where they will gain beautiful and excellent elephant carts, horse carts, palanquins made out of rare treasures, and will ride on a heavenly vehicle. Moreover, if anyone sits in a place where the Dharma is taught, and if another comes along and they invite that person to sit down and listen, or if they offer that person part of their own seat, through this merit they will be reborn in the place where Śakra dwells, in the place where Brahmas dwell, or in a place where a noble emperor dwells.

"O Ajita! If anyone addresses others, saying:

There is a sutra called the Lotus Sutra.Let us go together and listen to it!

"And if their instruction is accepted and the other person listens to it for even a single moment, then through this merit the former person will be reborn in the same place as the bodhisattva who has acquired the dhāraṇīs. They will have keen faculties and wisdom. For hundreds and thousands of myriads of lives they will never be deaf and dumb; nor will they have fetid breath. Their tongues will never be diseased, nor will they have diseases of the mouth. Their teeth will never be dirty, black, or yellow, nor gapped; nor will any be missing, irregular, or crooked. Their lips will not be drooping, pursed, or twisted; and their lips will never have cankers, scabs, be cracked, misshapen, thick or fat, black, or ugly. They will have no disagreeable features. Their noses will never be flat or thin, crooked or twisted. They will never be dark-complected, with a narrow or long face that is hollow-cheeked or twisted. They will have no mark that is displeasing to others. Their lips, tongues, and teeth will all be very beautiful. Their noses will be long, high, and straight. Their faces will be round, their eyebrows arched and long. Their foreheads will be broad and even. They will thus have a perfect human countenance. Wherever they may be born, life after life, they will meet a buddha, hear the Dharma, and accept the teaching. "Look, O Ajita! The merit of that person who moved others to listen to the Dharma is like this. How much more is the merit of those who singlemindedly 247

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listen, teach, and recite the sutra, explain it for others in the great assembly, and practice as they explain to others!" Thereupon the Bhagavat, wanting to elaborate on the meaning of this further, spoke these verses: If anyone hears this sutra In the Dharma assembly, And joyfully teaches others Even a single verse,

And if in this way it is taught from one person To another until it reaches the fiftieth one, The merit that this last person will attain Shall be as I will now explain: Suppose there were a great donor Who gave things to an immeasurable number Of people as they wished For a full eighty years. He will see that they are old and feeble, With white hair and wrinkled faces, With gaps between their teeth and withered bodies, And that they will die before long. He will think that he should now Teach them and enable them To attain the fruits

Of the buddha path.

He will teach nirvana, the True Dharma, Through skillful means, saying: The world is impermanent Like splashes of water, bubbles, a mirage! The feeling of repulsion for it Should quickly awaken in you! All of them, hearing this teaching, Attain arhatship and perfect The six transcendent powers, the three sciences, And the eight liberations. 248

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The merit of the fiftieth person Who joyfully hears a single verse Is so much greater than this great donor's That it is beyond illustration. The merit of those who successively hear The Lotus Sutrain this way is immeasurable. How much more is the merit of the first person Who heard it with joy amid the Dharma assembly! If there is a person who moves another To listen to the Lotus Sutra, saying: This sutra is profound and difficult to encounter Even in thousands of myriads of koṭis of kalpas. And if this person's urging is accepted And the other one goes to hear it And listens for a single moment, The merit that the former person will acquire Shall be as I will now explain: Life after life they will have No diseases of the mouth. Their teeth will have no gaps, Nor be yellow or black.

Their lips will be neither fat, thick, Or thin; nor will they ever have A disagreeable countenance; And their tongues will never be Dry, black, or short.

Their noses will be high, long, and straight. Their foreheads will be broad and even. Their faces will be completely handsome, Pleasing to others who see them. They will never have fetid breath. And their mouths will always emit The fragrance of a blue lotus flower. I will now explain the merit 249

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Of the one who approaches the monastery Wanting to hear the Lotus Sutra, And who joyfully listens to it Even for a single moment:

Later they will be born among devas and humans And will acquire beautiful elephant and horse carts, And palanquins made out of rare treasures, And will ride on a heavenly vehicle. If one is where the Dharma is taught And invites another to sit there And listen to the sutra,

Through the merit which is thus acquired, One will attain the seats of Śakra, Brahma, or the noble emperors. How much more is the merit of a person Who singlemindedly listens to this sutra, Explains its meaning, and practices In accordance with its teaching! Their merit will thus be limitless. 250

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The Benefits Obtained by an Expounder of the Dharma

Thereupon the Buddha addressed Bodhisattva Mahāsattva Satata sa mitā bhiyukta, saying: "If sons or daughters of a virtuous family preserve this Lotus Sutra,recite, explain, and copy it, they will attain eight hundred qualities of the eye, twelve hundred qualities of the ear, eight hundred qualities of the nose, twelve hundred qualities of the tongue, eight hundred qualities of the body, and twelve hundred qualities of the mind. These qualities will adorn the six sense faculties, purifying them all. Through the natural bodily eyes given them by their parents, which are thus purified, those sons and daughters of a virtuous family will see the mountains, forests, rivers, and oceans both within and beyond the great manifold cosmos, all the way from the lowest hell up as far as the highest summit of the universe. They will also see all the sentient beings there, perceive and know the causes and consequences of their deeds and of their states of birth. "

Then the Bhagavat, wanting to elaborate upon the meaning of this further, spoke these verses:

Listen to the qualities

Of those in the great assembly Who can fearlessly teach

This Lotus Sutra!

Such people will attain

The eight hundred qualities Of the excellent eye.

Adorned with these qualities Their eyes are extremely pure. With the eyes given by their parents They see both all the manifold cosmos, Within and beyond Mount Meru, Sumeru, up to Mount Cakravāḍa, 251

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And many other mountains,

Forests, oceans, rivers, and streams, Down to the lowest hell

And up to the summit of the universe. There they see all the sentient beings; Although they have not yet

Attained the divine eyes,

Their power of sight will be like this. "Furthermore, O Satatasamitābhiyukta, if sons or daughters of a virtuous family preserve, recite, explain, or copy this sutra, they will attain the twelve hundred qualities of the ear. Through their pure ears they will hear both within and beyond the great manifold cosmos, down as far as the lowest hell and up as high as the summit of the universe; they will hear all kinds of voices and sounds, such as the sound of elephants, the neighing of horses, the sound of cows and carts, cries, weeping, the sound of conches and drums, gongs and bells, laughter, talking, male and female voices, the voices of boys and girls, righteous and unrighteous voices, the sounds of suffering and happiness, the voices of common and holy people, pleasant and unpleasant sounds; the voices of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, the sounds of fire, water, wind, beings in the hells, animals, hungry ghosts, monks, nuns, śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas.

"In short, although they do not have the divine faculty of hearing, they will always hear and know everything both within and beyond the great manifold cosmos, through the purified, natural bodily ears given by their parents. They distinguish all these various sounds and yet their faculty of hearing remains unharmed.

"

Thereupon the Bhagavat, wanting to elaborate on the meaning of this further, spoke these verses:

The ear, given by the parents, Is pure and spotless;

With this natural ear

They hear the sounds of the manifold cosmos. They hear the sounds of elephants, 252

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Horses, carts and cows;

The sounds of gongs, bells, conches, Drums, and vīṇās;

The sounds of harps, bamboo pipes, and flutes; Pure and pleasing songs.

And even though they hear these, They are not attached to them. They hear innumerable kinds of human voices, And yet they are able to discriminate them. Furthermore, they hear divine sounds, Subtle melodies, male and female voices, The sounds of boys and girls. They also hear the cries of the kalaviṅka And jīvakajīvakabirds in the mountains, Around the rivers, or in deep valleys. They hear as well various sounds of pain And suffering from the hells, And sounds of hungry ghosts, Who, suffering from hunger and thirst, Are in search of food and drink. When the asuras living along the ocean Speak to each other and utter great cries, Such expounders of the Dharma, living here, Hear all of these various voices from afar, And yet their faculty of hearing is unharmed. Those expounders of the Dharma Hear all birds and animals

In the ten directions calling to each other. The expounders of the Dharma dwelling here Also hear the voices in the Ābhāsvara And Śubhakṛtsna Heavens above the Brahma world, All the way up to the summit of the universe. The expounders of the Dharma dwelling here Hear all of the monks and nuns Either reciting the sutra

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Or explaining it to others.

They also hear such voices

As those of the bodhisattvas reciting the sutra, Teaching it to others, compiling the collections, And explaining their meaning to others. Those who preserve this Lotus Sutra Will all hear the buddhas, the great seers, Teaching the subtle Dharma to the great assembly And leading and inspiring sentient beings. They will hear all the sounds

Both within and beyond the manifold cosmos, Down to the lowest hell

And up to the summit of the universe; And yet their faculty of hearing

Remains unharmed.

Because their faculty of hearing is keen, They are able to discriminate these sounds. Although those who preserve this Lotus Sutra Have not yet attained the divine faculty of hearing, They can simply use the ears given by their parents. Their qualities are exactly like this. "Furthermore, O Satatasamitābhiyukta, if sons or daughters of a good family preserve this sutra, recite, explain, or copy it, they will perfect the eight hundred qualities of the nose. With this pure faculty of the nose they will smell all kinds of fragrances both within and beyond the great manifold cosmos, such as the fragrance of sumanas, jāti, mallikā, campaka, pāṭala flowers, and red, blue, and white lotus flowers, the scent of blossoming and fruit-bearing trees like sandalwood, aloeswood, and tagarawood, the aroma of the leaves of the tamālatree, thousands of myriads of sorts of fragrances of blended incense, either powdered, shaped into balls, or made into scented ointments. Those who preserve this sutra will be able to distinguish all of these fragrances while remaining in a single place. They will be able to distinguish the scents of sentient beings such as elephants, horses, cows, sheep, men and women, boys and girls, grasses, trees, and shrubs or any kind of 254

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odor, either nearby or at a distance. They will also be able to unerringly distinguish all kinds of scents. "Those who preserve this sutra, although they dwell here, can smell all kinds of divine fragrances in heaven, such as the fragrance of pāracitraka and kovidāra trees; māndārava, great māndā rava, mañjūṣaka, and great mañjūṣakaflowers, or the fragrance of sandalwood and aloeswood powder and various kinds of powdered and blended incense. Among these divine fragrances, there is not one whose scent they cannot distinguish. "They can smell the fragrance of the bodies of all the devas. They can also smell from afar the fragrance that is emitted when Śakra, the king of devas, is dwelling in his excellent palace, when he is enjoying the desires of the five senses, or the fragrance that is emitted when he is in the Sudharmā Hall teaching the Dharma to the thirty-three devas, or the fragrance that is emitted when he plays in the garden, or the fragrance of the bodies of all the other male and female devas.

"In this way their faculty of smell reaches up to the Brahma world and to the highest summit of the universe, wherein they can smell the bodies of the devas and the incense the devas burn. They can also smell from afar the fragrance of the śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas and know where they are.

"Although they can smell all these fragrances, their faculty of smell will not be harmed or misled; and if they want to discriminate and explain these different fragrances to others, they remember them without error. "

At that time the Bhagavat, wanting to elaborate the meaning of this further, spoke these verses: Their faculty of smell is pure.

They can smell and discriminate

All kinds of good and bad odors

In this world, such as sumanas

And jātiflowers, tamālaleaves,

Sandalwood, aloeswood, and tagaratrees,

And various fruits and flowers.

And they also know the fragrance

Of sentient beings, men and women.

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The Dharma teachers, although dwelling afar, Know where these fragrances come from. They smell the scents of the noble emperors Of great dignity, the lesser rulers And their children, subjects and attendants, And know where they are.

They can smell the fragrance of the rare jewels That they wear, their underground treasuries, And the noble emperor's bejeweled queens, And also know where they are. They can also smell the ornaments, garments, And necklaces with which people adorn themselves And the fragrances they anoint themselves with, And know who wears them.

Those who preserve this Lotus Sutracan smell The fragrance of the devas and tell Whether they are walking, sitting, Playing, or transforming themselves. Although they dwell here,

Those who preserve this sutra, Know the location of the fragrances Of various flowers, fruits, and oils in detail. They can smell the scent of sentient beings, Either deep in dangerous mountains, Or where the sandalwood flowers are in bloom, And know where they are.

Those who preserve this sutra Can smell the scents of sentient beings, Either on Mount Cakravāḍa,

In the ocean or underground, And know exactly where they are. They can also smell the scents of the male And female asuras and their attendants; And they can discriminate them, When they are fighting or when at play. 256

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They can also smell the odors of lions, Elephants, tigers, wolves, buffaloes, And water buffaloes dwelling in dangerous Precipitous places in the wilderness, And know where they are. They can smell and discriminate exactly The scent of a pregnant woman And determine whether the embryo Will be male or female,

Without sex organs, or nonhuman. Through this power of smell They know in the first instance If the woman is pregnant, And whether or not

It will be carried to full term; And if she will give birth easily, And to a happy child.

Through this power of the faculty of smell They know what men and women are thinking, Their desires, delusions, and anger, Or whether they cultivate goodness. They can also smell gold, silver, And various rare treasures hidden underground, As well as the contents of copper vessels, And completely distinguish them. They can smell various necklaces And know whether they are valuable or not, Even when their prices are undetermined, Where they come from and where they are now. They can smell and know all about Divine flowers such as māndārava And mañjūṣakaflowers and pārijātatrees. They can also smell and discriminate The difference between superior, Mediocre, and inferior fragrances 257

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Of heavenly palaces adorned With various jeweled flowers. They can also smell and know exactly About those who take pleasure In the heavenly gardens, excellent palaces, Towers and Dharma halls. Moreover, they can smell and know exactly Whether the devas are listening to the Dharma, Are enjoying the desires of the five senses, Or whether they are coming, going, Walking, sitting, or lying. They can also smell and know every detail of The garments worn by the heavenly maidens, Giving off the fragrance of beautiful flowers, And where those maidens ramble in their play. In this way their power of smell reaches All the way up to the Brahma world. They can smell and know exactly The devas entering meditation and Emerging from meditation. They can also smell

All the way from the Ābhāsvara And Śubhakṛtsna Heavens

Up to the highest summit of the universe, And know exactly

Who has been born there for the first time And who has emerged.

Those who preserve this sutra can Smell the monks and know exactly where they are, If they are constantly persevering toward the Dharma, If they are either sitting or walking, Reciting this sutra;

Or if they are diligently Meditating under forest trees. They can also smell and know exactly 258

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If a bodhisattva is firm in intention, Meditating or reciting the sutra, Or teaching the Dharma to others. They can also smell and know exactly If the Bhagavat is being honored by all, And if he is teaching the Dharma

Out of his compassion for sentient beings. Moreover, they can smell and know exactly If the sentient beings in the presence Of the Buddha are joyfully listening To the sutra, and are practicing

According to the Dharma.

Those who preserve this sutra

Will attain a faculty of smell such as this, Even before the bodhisattva's faculty of smell That is attained from the incorruptible Dharma. "Furthermore, O Satatasamitābhiyukta, if sons and daughters of a virtuous family preserve, recite, explain, or copy this sutra, they will attain the twelve hundred qualities of the tongue. All that they taste, whether of good or bad flavor, savory or bland, bitter or astringent, will, through their pure faculty of tongue, come to taste just like the heavenly nectar of immortality, and they will find nothing unpleasant. "If they expound the teaching to the great multitude with their tongues, their voices will be profound and touch the heart. All those in this multitude will be gladdened and pleased.

"Furthermore, Śakra, Brahma and other devaputras and heavenly maidens, hearing a sequence of their teaching expounded with such profound voices, will all come to hear it. Dragons, the daughters of nāgas, yakṣas, the daughters of yakṣas, gandharvas, the daughters of gandharvas, asuras, the daughters of asuras, garuḍas, the daughters of garuḍas, kiṃnaras, the daughters of kiṃnaras, mahoragas, and the daughters of mahoragas will all approach, respect, and honor them in order to listen to their teaching. The monks, nuns, laymen, and laywomen, kings and princes, ministers and their attendants, and the lesser noble emperors and great noble emperors adorned with the seven treasures 259

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and their thousand princes and their attendants of the inner and outer households will enter the palace and listen to the teaching. "Since these bodhisattvas expound the teaching skillfully, the brahmans, householders, and the people of their land will attend and honor such bodhisattvas until the end of their lives. All the śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas will always wish to see them. "Wherever this person may be, he will teach the Dharma in the presence of the buddhas there. He will thus be able to preserve the Buddha-Dharma entirely as well as utter the profound word of the Dharma. "

Whereupon the Bhagavat, wanting to elaborate on the meaning of this further, spoke these verses:

Such people, through their pure faculty of taste, Will never taste bad flavors. Whatever they eat

Will all become the nectar of immortality. With their profound, subtle voice They will teach the Dharma to the great assembly. With various explanations and illustrations Their teaching will touch the hearts of sentient beings. All those who hear them will be gladdened And honor them with the best offerings. All the devas, nāgas, yakṣas, and asuras Will come together and listen with respect To the Dharma.

If these expounders of the Dharma want Their subtle voice to penetrate Throughout the manifold cosmos, It will reach wherever they wish. The great and lesser noble emperors, And their thousand princes and attendants, Will always come and listen to the Dharma With their palms pressed together And with respectful thoughts. All the devas, nāgas, yakṣas, Rākṣasas, and piśācas

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With joyful minds will also always Rejoice to come and honor them. All the devas,

Such as Brahma, Māra, Īśvara, Maheśvara, Will always come to them. All the buddhas and their disciples, Hearing the sound of his teaching, Will always remember and protect him, And at times appear in his presence. "Furthermore, O Satatasamitābhiyukta, those sons and daughters of a virtuous family who preserve, recite, explain, and copy this sutra will attain eight hundred qualities of the body. Their bodies will be as pure as clear lapis lazuli and sentient beings will gladly look upon them. Because of this purity of body, everything will appear therein: the sentient beings in the great manifold cosmos, when they are born or die, whether they are superior or inferior, whether they are fair or ugly, whether they are in the good or bad states of being. The mountain kings, such as Mount Cakra vāḍa, Mount Mahācakravāḍa, Mount Meru, or Mount Mahāmeru, as well as all the sentient beings who dwell there, will all appear in their body. All those who dwell down as far as the lowest hell and up as high as the summit of the universe will appear in their body. Wherever those śrāvakas, pratyekabuddhas, bodhisattvas, or buddhas are, the buddhas teach the Dharma; and will appear with their physical images in their body.

"

Thereupon the Bhagavat, wanting to elaborate on the meaning of this further, spoke these verses: Their bodies are extremely pure Like clear lapis lazuli.

All those sentient beings Who preserve the Lotus Sutra Will gladly look upon them. Just as all physical images Reflect in a clear mirror, The bodhisattvas will see in their own bodies Everything in this world. 261

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They alone see it,

While no one else does.

All those sentient beings, devas, humans, Asuras, hell-dwellers, hungry ghosts, Or animals in the manifold cosmos Will also appear in this body

With their physical images.

All the heavenly palaces

Which reach as high as the top of the universe, Mount Cakravāḍa, Mount Meru, Mount Mahāmeru And the oceans will appear in their bodies. Those buddhas, śrāvakas, or bodhisattvas, Heirs of the buddhas,

Who are either alone

Or who teach the Dharma to the assembly, Will all appear in their body. Even though they have not yet attained The Dharma body,

Which is subtle and without corruption, Everything in this world

Will appear in their pure physical bodies. "Furthermore, O Satatasamitābhiyukta, a son or a daughter of a virtuous family who preserves, recites, explains, or copies this sutra, after the parinirvāṇaof the Tathāgata will attain twelve hundred qualities of the mind. Through their pure faculty of mind, on hearing but a single verse or a single line, they will become versed in the immeasurable and limitless meaning. "If, after having understood this meaning, they teach a single line or a single verse for the period of one month, four months, or one year, all the teachings they expound will be entirely characterized by the mark of truth, in accordance with its meaning. "If they teach the works on worldly affairs, treatises on political science or enterprise, all these will be in harmony with the True Dharma. They will completely know the minds of those sentient beings who pass through the six transmigratory states in the great manifold cosmos—their workings, 262

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shifts, and fallacies—even though they have not yet attained the uncorrupted wisdom. Their faculty of mind will be pure just like this. "Whatever this person contemplates, judges, or expounds will be nothing but the True Buddha-Dharma, which has also been taught in the sutras by previous buddhas.

"

Thereupon the Bhagavat, wanting to elaborate the meaning of this further, spoke these verses:

The minds of such people are pure And transparent without impurity. Through their faculty of intellect They will know the superior, Mediocre and inferior teachings. On hearing a single verse, They will thoroughly penetrate The immeasurable meaning. Thus they will teach the Dharma little by little For a period of one month, Four months, or one year. As the result of preserving the Lotus Sutra, They will instantly know What all the sentient beings, Inside and outside this world, Such as devas, nāgas, humans, yakṣas, rākṣasas, And those who dwell in the six transmigratory states, Think in their various ways. They will hear and completely preserve the Dharma Which the innumerable buddhas in the ten directions, Who are possessed of the marks of a hundred merits, Teach for the sake of sentient beings. They contemplate the immeasurable meaning And they teach the Dharma in immeasurable ways; They will neither forget nor be confused From the beginning to the end Because they preserve the Lotus Sutra. 50b

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They will completely know All aspects of all dharmas, And discern the meaning

According to the sequence. They will be versed in names and words And expound in accordance with this knowledge. What they teach is the Dharma That has all been taught By the buddhas of the past. Because they expound this Dharma, They will have no fear among the people. Those who preserve the Lotus Sutrapossess The pure faculty of mind just like this. Even though they have not yet attained The stage of noncorruption, They will previously have had The characteristics described above. These people preserve this sutra And dwell in the marvelous stage; All the sentient beings will rejoice And revere them.

They will illuminate and explain the teaching With thousands of myriads of koṭis of skillful words Because they preserve the Lotus Sutra. 264