妙法蓮華經 化城喻品第七

A group of people is traveling a perilous road five hundred yojanas long, bound for a place where precious treasures are kept. Halfway there, utterly exhausted and afraid, they want to turn back. The guide cannot bear to see them abandon the great treasure, so he conjures a city along the road where they may enter and rest. Once they have recovered, the guide makes the city disappear and says: let us go on; the treasure-place lies just ahead. That city just now was something I conjured forth to give you rest.

The city that makes you think you have reached home is the very “nirvāṇa” in which you now abide. The Buddha knows that the road to buddhahood seems too long and too hard to you, and that your heart grows timid; only for that reason does he first conjure a small nirvāṇa where you can rest. But do not mistake a resting place for the destination. What you have attained is still not true cessation. The real treasure-place—buddhahood—still lies ahead.

And this guiding Buddha is not someone you first encountered in this life. Dust-point aeons ago, in the assembly of a buddha named Great-Penetrating Wisdom-Supreme, sixteen young princes left home, and each taught a Lotus Sutra to immeasurable sentient beings. The sixteenth young novice was Śākyamuni today. You and I, still lingering now within the lesser fruit, are precisely the students he taught then who later retreated from the great aspiration along the way.

Enter this chapter and recognize this teacher-disciple bond spanning dust-point aeons. From so distant a past, the Buddha has guided you all the way to today—for no other purpose than to lead you out of the conjured city where you rest and onward to the treasure-place of buddhahood.

Kumārajīva's Chinese root text (T09n0262) is retained as a visual anchor for bilingual readers; the English below renders it in plain, continuous prose.

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Great-Penetrating Wisdom-Supreme Buddha · Dust-Point Aeons

佛告諸比丘：「乃往過去無量無邊不可思議阿僧祇劫，爾時有佛，名大通智勝如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其國名好成，劫名大相。諸比丘！彼佛滅度已來，甚大久遠，譬如三千大千世界所有地種，假使有人磨以為墨，過於東方千國土乃下一點，大如微塵，又過千國土復下一點，如是展轉盡地種墨。於汝等意云何？是諸國土，若算師，若算師弟子，能得邊際，知其數不？」 「不也，世尊！」 「諸比丘！是人所經國土，若點不點，盡末為塵，一塵一劫；彼佛滅度已來，復過是數無量無邊百千萬億阿僧祇劫。我以如來知見力故，觀彼久遠，猶若今日。」 爾時世尊欲重宣此義，而說偈言： 　　「我念過去世，無量無邊劫，
　　有佛兩足尊，名大通智勝。
　　如人以力磨，三千大千土，
　　盡此諸地種，皆悉以為墨。
　　過於千國土，乃下一塵點，
　　如是展轉點，盡此諸塵墨。
　　如是諸國土，點與不點等，
　　復盡末為塵，一塵為一劫。
　　此諸微塵數，其劫復過是，
　　彼佛滅度來，如是無量劫。
　　如來無礙智，知彼佛滅度，
　　及聲聞菩薩，如見今滅度。
　　諸比丘當知！佛智淨微妙，
　　無漏無所礙，通達無量劫。」

The Buddha told the monks: “In a past long gone—immeasurable, boundless, inconceivable incalculable aeons ago—there was a buddha named Great-Penetrating Wisdom-Supreme Tathāgata: Worthy of Offerings, worthy to receive the offerings of devas and humans; Truly and Universally Knowing, truly knowing all dharmas everywhere; Perfect in Wisdom and Conduct, complete in both wisdom and virtuous practice; Well-Gone, one who has gone well into nirvāṇa and will never fall back; Knower of the World, one who thoroughly understands everything in the world; Unsurpassed One, with no one able to surpass him; Tamer of Those to Be Tamed, the great person able to discipline and transform sentient beings; Teacher of Devas and Humans, the guide of devas and human beings; Buddha, the Awakened One; World-Honored One, honored throughout the world. His land was named Well-Accomplished, and the aeon was named Great Mark. Monks! Since that buddha entered cessation, an exceedingly long time has passed.

“Imagine that someone ground all the earth throughout a three-thousand-great-thousand world—the vast realm taught and transformed by one buddha—into ink. Traveling eastward, he would pass through a thousand lands before placing one dot as small as a mote of dust. After another thousand lands, he would place another dot. In this way he would continue from land to land until all the ink made from that earth had been used. What do you think? Could a master calculator or that calculator’s disciple reach the limit of all those lands and know their number?”

The monks answered: “No, World-Honored One!”

The Buddha said: “Monks! Take all the lands that person passed through, whether marked by a dot or not, and grind every one of them into dust. Count each mote of dust as one aeon. Since that buddha entered cessation, immeasurable and boundless hundreds of thousands of millions of incalculable aeons beyond even that number have passed. Through the power of the Tathāgata’s knowing-and-seeing, I regard that distant past as though it were today.”

At that time, the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

“I remember a past life, immeasurable and boundless aeons ago. There was a buddha, honored among those with two feet, named Great-Penetrating Wisdom-Supreme. It is as if someone exerted himself to grind the earth of a three-thousand-great-thousand world, grinding all the soil throughout that whole earth and using every bit of it to make ink. Only after passing through a thousand lands would he place one ink-dot as small as a mote of dust. In this way, placing dots one after another, he would exhaust all that dust-made ink. Take all the lands traversed in this way, those marked with a dot and those left unmarked alike, and once again grind every one of them into dust, counting one mote as one aeon. The number of those motes of dust is already vast, yet the number of aeons exceeds even that. Since that buddha entered cessation, immeasurable aeons such as these have passed. With unobstructed wisdom, the Tathāgata knows that buddha’s entry into cessation, as well as his listeners and bodhisattvas, as clearly as if he saw him enter cessation today. Monks, you should understand! A buddha’s wisdom is pure and subtle, without contaminants and without any obstruction, penetrating all that occurred through immeasurable aeons.”

Great-Penetrating Wisdom-Supreme Buddha Sits at the Place of Awakening for Ten Lesser Aeons · The Sixteen Princes Leave Home

佛告諸比丘：「大通智勝佛壽五百四十萬億那由他劫。其佛本坐道場，破魔軍已，垂得阿耨多羅三藐三菩提，而諸佛法不現在前。如是一小劫乃至十小劫，結加趺坐，身心不動，而諸佛法猶不在前。爾時忉利諸天，先為彼佛於菩提樹下敷師子座，高一由旬，佛於此座當得阿耨多羅三藐三菩提。適坐此座，時諸梵天王雨眾天華，面百由旬，香風時來，吹去萎華，更雨新者。如是不絕，滿十小劫，供養於佛，乃至滅度常雨此華。四王諸天為供養佛，常擊天鼓，其餘諸天作天伎樂，滿十小劫，至于滅度亦復如是。 「諸比丘！大通智勝佛過十小劫，諸佛之法乃現在前，成阿耨多羅三藐三菩提。其佛未出家時，有十六子，其第一者名曰智積。諸子各有種種珍異玩好之具，聞父得成阿耨多羅三藐三菩提，皆捨所珍，往詣佛所。諸母涕泣而隨送之。其祖轉輪聖王，與一百大臣及餘百千萬億人民，皆共圍繞，隨至道場。咸欲親近大通智勝如來，供養恭敬，尊重讚歎。到已，頭面禮足，繞佛畢已，一心合掌，瞻仰世尊，以偈頌曰： 　　「『大威德世尊，為度眾生故，
　　於無量億劫，爾乃得成佛，
　　諸願已具足，善哉吉無上。
　　世尊甚希有，一坐十小劫，
　　身體及手足，靜然安不動。
　　其心常惔怕，未曾有散亂，
　　究竟永寂滅，安住無漏法。
　　今者見世尊，安隱成佛道，
　　我等得善利，稱慶大歡喜。
　　眾生常苦惱，盲瞑無導師，
　　不識苦盡道，不知求解脫。
　　長夜增惡趣，減損諸天眾，
　　從冥入於冥，永不聞佛名。
　　今佛得最上、安隱無漏道，
　　我等及天人，為得最大利，
　　是故咸稽首、歸命無上尊。』
「爾時十六王子偈讚佛已，勸請世尊轉於法輪，咸作是言：『世尊說法，多所安隱、憐愍、饒益諸天人民。』重說偈言： 　　「『世雄無等倫，百福自莊嚴，
　　得無上智慧，願為世間說。
　　度脫於我等、及諸眾生類，
　　為分別顯示，令得是智慧。
　　若我等得佛，眾生亦復然。
　　世尊知眾生，深心之所念，
　　亦知所行道，又知智慧力，
　　欲樂及修福，宿命所行業。
　　世尊悉知已，當轉無上輪。』」

The Buddha told the monks: “Great-Penetrating Wisdom-Supreme Buddha’s lifespan was five hundred and forty myriads of millions of nayutas—an immensely great number—of aeons. At first, that buddha sat at the place of awakening. He had already defeated Māra’s hosts and was on the verge of attaining unsurpassed, complete, perfect awakening—the consummate fruit of buddhahood—yet the dharmas realized by all buddhas did not appear before him. One lesser aeon passed, and then as many as ten lesser aeons. All the while he remained seated cross-legged, body and mind unmoving, yet the dharmas of the buddhas still did not appear before him.

“At that time, the devas of Trāyastriṃśa—the Heaven of the Thirty-Three—had already spread a lion seat beneath the bodhi tree for that buddha. The seat was one yojana high, a yojana being a measure of distance traditionally compared to a day’s journey by ox cart. Upon this seat the Buddha was to attain unsurpassed, complete, perfect awakening. As soon as he sat down, the Brahmā kings rained many kinds of heavenly flowers over an area one hundred yojanas wide. From time to time, fragrant winds came, blowing away the wilted flowers, and fresh flowers rained down in their place. Without interruption for ten full lesser aeons, they made this offering to the Buddha; down to his entry into cessation, these flowers always continued to rain. To make offerings to the Buddha, the devas of the Four Great Kings constantly beat heavenly drums, while the other devas performed celestial music. For ten full lesser aeons, and down to his entry into cessation, their offerings likewise continued.

“Monks! When ten lesser aeons had passed, the dharmas of the buddhas at last appeared before Great-Penetrating Wisdom-Supreme Buddha, and he attained unsurpassed, complete, perfect awakening. Before that buddha left the household life, he had sixteen sons. The first was named Accumulation of Wisdom. Each prince possessed many precious, unusual, delightful things for play. When they heard that their father had attained unsurpassed, complete, perfect awakening, they all relinquished what they treasured and went to where the Buddha was. Their mothers followed them, weeping as they saw them off. Their grandfather, a wheel-turning sage-king—a great king who rules the four quarters through the true Dharma—came with one hundred ministers and hundreds of thousands of millions of other people. All gathered around the princes and followed them to the place of awakening. They wished to draw near to Great-Penetrating Wisdom-Supreme Tathāgata, make offerings to him, revere and honor him, and praise him. On arriving, they bowed their heads and faces to his feet and circumambulated him. Then, with single-mindedly joined palms, they gazed up at the World-Honored One and praised him in verse:

“‘World-Honored One of great majesty and virtue, for the sake of liberating sentient beings, you practiced for immeasurable millions of aeons and only now have attained buddhahood. All your vows are completely fulfilled. How excellent—this is the highest good fortune! The World-Honored One is exceedingly rare. Once seated, you remained for ten lesser aeons; your body, hands, and feet rested quietly and did not move. Your mind was always tranquil and serene, and never once became distracted. Ultimately, completely, and forever at peace, you abide in uncontaminated Dharma. Now we see the World-Honored One securely accomplish the buddha-way. We have gained excellent benefit and rejoice, acclaiming this with great joy. Sentient beings constantly suffer distress; blind and sightless, they have no guide. They do not recognize the path that ends suffering and do not know to seek liberation. Through the long night, evil destinies increase, while the hosts of devas diminish. From darkness they enter into darkness, never hearing even the name of a buddha. Now the Buddha has attained the unsurpassed, secure, uncontaminated path. We, the devas, and the human beings have thereby gained the greatest benefit. Therefore, we all bow our heads and entrust our lives to the Unsurpassed Honored One.’

“After the sixteen princes had praised the Buddha in verse, they urged the World-Honored One to turn the Dharma-wheel. They all said: ‘When the World-Honored One teaches the Dharma, he brings abundant security, compassion, and enriching benefit to devas and human beings.’ They then spoke again in verse:

“‘Hero of the world, without equal, adorned with the hundred blessings, you have attained unsurpassed wisdom; may you teach it for the world. Liberate us and all the many kinds of sentient beings. Distinguish and reveal it for us, causing us to attain this wisdom. If we are able to become buddhas, sentient beings will likewise be able to do so. The World-Honored One fully knows what sentient beings think in the depths of their hearts. You know the paths they practice, and you also know the power of their wisdom, their desires and delights, the merit they cultivate, and the actions performed in their former lives. World-Honored One, having fully known all this, you should turn the unsurpassed Dharma-wheel.’”

Brahmā Kings in the Ten Directions See the Light · They Offer Their Palaces and Request the Turning of the Dharma-Wheel

佛告諸比丘：「大通智勝佛得阿耨多羅三藐三菩提時，十方各五百萬億諸佛世界六種震動，其國中間幽冥之處，日月威光所不能照，而皆大明。其中眾生，各得相見，咸作是言：『此中云何忽生眾生，又其國界、諸天宮殿乃至梵宮，六種震動，大光普照，遍滿世界，勝諸天光？』 「爾時東方五百萬億諸國土中，梵天宮殿光明照曜，倍於常明。諸梵天王各作是念：『今者宮殿光明，昔所未有。以何因緣而現此相？』是時諸梵天王，即各相詣，共議此事。時彼眾中，有一大梵天王，名救一切，為諸梵眾而說偈言： 　　「『我等諸宮殿，光明昔未有，
　　此是何因緣，宜各共求之。
　　為大德天生，為佛出世間，
　　而此大光明，遍照於十方。』
「爾時五百萬億國土諸梵天王，與宮殿俱，各以衣裓，盛諸天華，共詣西方推尋是相。見大通智勝如來處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。即時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——其所散華如須彌山；并以供養佛菩提樹——其菩提樹高十由旬。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』時諸梵天王，即於佛前，一心同聲以偈頌曰： 　　「『世尊甚希有，難可得值遇，
　　具無量功德，能救護一切。
　　天人之大師，哀愍於世間，
　　十方諸眾生，普皆蒙饒益。
　　我等所從來，五百萬億國，
　　捨深禪定樂，為供養佛故。
　　我等先世福，宮殿甚嚴飾，
　　今以奉世尊，唯願哀納受。』
「爾時諸梵天王偈讚佛已，各作是言：『唯願世尊轉於法輪，度脫眾生，開涅槃道。』時諸梵天王，一心同聲而說偈言： 　　「『世雄兩足尊，唯願演說法，
　　以大慈悲力，度苦惱眾生。』
「爾時大通智勝如來默然許之。 「又，諸比丘！東南方五百萬億國土諸大梵王，各自見宮殿光明照曜，昔所未有，歡喜踊躍，生希有心，即各相詣，共議此事。時彼眾中有一大梵天王，名曰大悲，為諸梵眾而說偈言： 　　「『是事何因緣，而現如此相？
　　我等諸宮殿，光明昔未有。
　　為大德天生？為佛出世間？
　　未曾見此相，當共一心求。
　　過千萬億土，尋光共推之，
　　多是佛出世，度脫苦眾生。』
「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣西北方推尋是相。見大通智勝如來處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——所散之華如須彌山，并以供養佛菩提樹。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』爾時諸梵天王即於佛前，一心同聲以偈頌曰： 　　「『聖主天中王，迦陵頻伽聲，
　　哀愍眾生者，我等今敬禮。
　　世尊甚希有，久遠乃一現，
　　一百八十劫，空過無有佛。
　　三惡道充滿，諸天眾減少，
　　今佛出於世，為眾生作眼。
　　世間所歸趣，救護於一切，
　　為眾生之父，哀愍饒益者。
　　我等宿福慶，今得值世尊。』
「爾時諸梵天王偈讚佛已，各作是言：『唯願世尊哀愍一切，轉於法輪，度脫眾生。』時諸梵天王一心同聲而說偈言： 　　「『大聖轉法輪，顯示諸法相，
　　度苦惱眾生，令得大歡喜。
　　眾生聞此法，得道若生天，
　　諸惡道減少，忍善者增益。』
「爾時大通智勝如來默然許之。 「又，諸比丘！南方五百萬億國土諸大梵王，各自見宮殿光明照曜，昔所未有，歡喜踊躍，生希有心，即各相詣，共議此事：『以何因緣，我等宮殿有此光曜？』時彼眾中有一大梵天王，名曰妙法，為諸梵眾而說偈言： 　　「『我等諸宮殿，光明甚威曜，
　　此非無因緣，是相宜求之。
　　過於百千劫，未曾見是相，
　　為大德天生？為佛出世間？』
「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣北方推尋是相。見大通智勝如來處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——所散之華如須彌山，并以供養佛菩提樹。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』爾時諸梵天王，即於佛前，一心同聲以偈頌曰： 　　「『世尊甚難見，破諸煩惱者，
　　過百三十劫，今乃得一見。
　　諸飢渴眾生，以法雨充滿，
　　昔所未曾見，無量智慧者，
　　如優曇鉢花，今日乃值遇。
　　我等諸宮殿，蒙光故嚴飾，
　　世尊大慈悲，唯願垂納受。』
「爾時諸梵天王偈讚佛已，各作是言：『唯願世尊轉於法輪，令一切世間諸天、魔、梵、沙門、婆羅門，皆獲安隱而得度脫。』時諸梵天王一心同聲以偈頌曰： 　　「『唯願天人尊，轉無上法輪，
　　擊于大法鼓，而吹大法螺，
　　普雨大法雨，度無量眾生。
　　我等咸歸請，當演深遠音。』
「爾時大通智勝如來默然許之。西南方乃至下方，亦復如是。 「爾時上方五百萬億國土諸大梵王，皆悉自覩所止宮殿光明威曜，昔所未有，歡喜踊躍，生希有心，即各相詣，共議此事：『以何因緣，我等宮殿，有斯光明？』時彼眾中有一大梵天王，名曰尸棄，為諸梵眾而說偈言： 　　「『今以何因緣，我等諸宮殿，
　　威德光明曜，嚴飾未曾有。
　　如是之妙相，昔所未聞見，
　　為大德天生？為佛出世間？』
「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣下方推尋是相。見大通智勝如來處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——所散之花如須彌山，并以供養佛菩提樹。花供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』時諸梵天王，即於佛前，一心同聲以偈頌曰： 　　「『善哉見諸佛，救世之聖尊，
　　能於三界獄，勉出諸眾生。
　　普智天人尊，哀愍群萌類，
　　能開甘露門，廣度於一切。
　　於昔無量劫，空過無有佛，
　　世尊未出時，十方常暗冥，
　　三惡道增長，阿修羅亦盛，
　　諸天眾轉減，死多墮惡道。
　　不從佛聞法，常行不善事，
　　色力及智慧，斯等皆減少。
　　罪業因緣故，失樂及樂想，
　　住於邪見法，不識善儀則，
　　不蒙佛所化，常墮於惡道。
　　佛為世間眼，久遠時乃出，
　　哀愍諸眾生，故現於世間。
　　超出成正覺，我等甚欣慶，
　　及餘一切眾，喜歎未曾有。
　　我等諸宮殿，蒙光故嚴飾，
　　今以奉世尊，唯垂哀納受。
　　願以此功德，普及於一切，
　　我等與眾生，皆共成佛道。』
「爾時五百萬億諸梵天王偈讚佛已，各白佛言：『唯願世尊轉於法輪，多所安隱，多所度脫。』時諸梵天王而說偈言： 　　「『世尊轉法輪，擊甘露法鼓，
　　度苦惱眾生，開示涅槃道。
　　唯願受我請，以大微妙音，
　　哀愍而敷演，無量劫習法。』

The Buddha told the monks: “When Great-Penetrating Wisdom-Supreme Buddha attained unsurpassed, complete, perfect awakening, five hundred myriads of millions of buddha-worlds in each of the ten directions shook in six ways. In the dark and hidden places between those lands, where the powerful light of the sun and moon could not shine, everything became brilliantly illuminated. The sentient beings there could see one another, and they all said: ‘How have sentient beings suddenly appeared here?’ The borders of those lands, the palaces of the devas, and even the palaces of Brahmā shook in six ways. A great light shone everywhere, filling the whole world and surpassing the light of the devas.

“At that time, throughout five hundred myriads of millions of lands in the east, the palaces of Brahmā shone with twice their usual light. Each Brahmā king thought: ‘This light in our palaces has never existed before. What cause and condition has made this sign appear?’ The Brahmā kings then went to visit one another and discussed the matter together. In that assembly was a great Brahmā king named Saving All, who spoke in verse for the Brahmā hosts:

“‘The light shining from our palaces has never existed before. What cause and condition has brought this about? We should all seek the answer together. Has a deva of great virtue been born, or has a buddha appeared in the world, causing this great radiance to shine throughout the ten directions?’

“Then the Brahmā kings from five hundred myriads of millions of lands, together with their palaces, each filled the gathered hem of his robe with many kinds of heavenly flowers. They traveled westward together to seek the source of this sign. They saw Great-Penetrating Wisdom-Supreme Tathāgata at the place of awakening beneath the bodhi tree, seated upon the lion seat. Devas, dragon-kings, gandharvas—celestial musicians—kiṃnaras—singers shaped like humans but bearing horns—mahoragas—great serpent spirits—humans, nonhumans (beings who resemble humans but are not human), and others surrounded him in reverence. They also saw the sixteen princes asking the Buddha to turn the Dharma-wheel.

“The Brahmā kings at once bowed their heads and faces to the Buddha’s feet and circumambulated him hundreds of thousands of times. They then scattered heavenly flowers over the Buddha; the flowers they scattered rose as high as Mount Sumeru, the great mountain at the center of the world. They also offered them to the Buddha’s bodhi tree, which stood ten yojanas tall. When the flower-offering was complete, each presented his own palace to the Buddha, saying: ‘May you look upon us with compassion and enrich and benefit us. May you graciously accept the palaces we offer.’ Then, before the Buddha, the Brahmā kings single-mindedly spoke with one voice in verse:

“‘The World-Honored One is exceedingly rare and difficult to encounter. Possessing immeasurable qualities, you can rescue and protect all beings. Great Teacher of devas and humans, you regard the world with compassion. Sentient beings throughout the ten directions all receive your enriching benefit. We have come here from five hundred myriads of millions of lands. We have relinquished the joy of deep meditation for the sake of making offerings to the Buddha. Through merit cultivated in former lives, our palaces are splendidly adorned. Now we offer them to the World-Honored One; may you compassionately accept them.’

“After praising the Buddha in verse, each Brahmā king said: ‘May the World-Honored One turn the Dharma-wheel, liberate sentient beings, and open the path to nirvāṇa.’ Then the Brahmā kings, single-mindedly and with one voice, spoke in verse:

“‘Hero of the world, honored among those with two feet, may you teach the Dharma. Through the power of great loving-kindness and compassion, liberate sentient beings who suffer distress.’

“Great-Penetrating Wisdom-Supreme Tathāgata silently assented.

“Again, monks! The great Brahmā kings throughout five hundred myriads of millions of lands in the southeast each saw his palace shine with a light that had never existed before. Rejoicing and leaping with joy, their hearts filled with wonder. They immediately went to visit one another and discussed the matter together. In that assembly was a great Brahmā king named Great Compassion, who spoke in verse for the Brahmā hosts:

“‘What cause and condition has brought about the appearance of such a sign? The light shining from our palaces has never existed before. Has a deva of great virtue been born? Or has a buddha appeared in the world? We have never seen such a sign; we should seek its source together with one mind. Let us pass through myriads of millions of lands and follow the light together to discover its cause. Most likely a buddha has appeared in the world to liberate suffering sentient beings.’

“Then the Brahmā kings from five hundred myriads of millions of lands, together with their palaces, each filled the gathered hem of his robe with many kinds of heavenly flowers. They traveled northwestward together to seek the source of this sign. They saw Great-Penetrating Wisdom-Supreme Tathāgata at the place of awakening beneath the bodhi tree, seated upon the lion seat. Devas, dragon-kings, gandharvas, kiṃnaras, mahoragas, humans, nonhumans, and others surrounded him in reverence. They also saw the sixteen princes asking the Buddha to turn the Dharma-wheel.

“The Brahmā kings bowed their heads and faces to the Buddha’s feet and circumambulated him hundreds of thousands of times. They then scattered heavenly flowers over the Buddha; the flowers they scattered rose as high as Mount Sumeru. They also offered them to the Buddha’s bodhi tree. When the flower-offering was complete, each presented his own palace to the Buddha, saying: ‘May you look upon us with compassion and enrich and benefit us. May you graciously accept the palaces we offer.’ Then, before the Buddha, the Brahmā kings single-mindedly spoke with one voice in verse:

“‘Sacred Lord and King among the devas, your voice is like that of the kalaviṅka bird (a bird of wondrous voice). You who regard sentient beings with compassion, we now bow to you in reverence. The World-Honored One is exceedingly rare and appears only after a very long time. For one hundred and eighty aeons, the time passed empty, without any buddha. The three evil destinies (hell beings, hungry ghosts, and animals) became crowded, while the hosts of devas diminished. Now the Buddha has appeared in the world to serve as the eye of sentient beings. You are the refuge toward which the world turns, rescuing and protecting all beings. You are the father of sentient beings, regarding them with compassion and enriching benefit. Through the blessings of merit from former lives, we have now encountered the World-Honored One.’

“After praising the Buddha in verse, each Brahmā king said: ‘May the World-Honored One regard all beings with compassion, turn the Dharma-wheel, and liberate sentient beings.’ Then the Brahmā kings, single-mindedly and with one voice, spoke in verse:

“‘Great Sage, turn the Dharma-wheel and reveal the marks of the many dharmas. Liberate sentient beings who suffer distress and cause them to gain great joy. When sentient beings hear this Dharma, some attain the path and others are born among the devas. The evil destinies diminish, while those patient in goodness increase.’

“Great-Penetrating Wisdom-Supreme Tathāgata silently assented.

“Again, monks! The great Brahmā kings throughout five hundred myriads of millions of lands in the south each saw his palace shine with a light that had never existed before. Rejoicing and leaping with joy, their hearts filled with wonder. They immediately went to visit one another and discussed the matter together: ‘What cause and condition has made our palaces shine in this way?’ In that assembly was a great Brahmā king named Wondrous Dharma, who spoke in verse for the Brahmā hosts:

“‘Our palaces shine with majestic radiance. This is not without a cause or condition; we should seek the reason for this sign. Through hundreds of thousands of aeons, we have never seen such a sign. Has a deva of great virtue been born? Or has a buddha appeared in the world?’

“Then the Brahmā kings from five hundred myriads of millions of lands, together with their palaces, each filled the gathered hem of his robe with many kinds of heavenly flowers. They traveled northward together to seek the source of this sign. They saw Great-Penetrating Wisdom-Supreme Tathāgata at the place of awakening beneath the bodhi tree, seated upon the lion seat. Devas, dragon-kings, gandharvas, kiṃnaras, mahoragas, humans, nonhumans, and others surrounded him in reverence. They also saw the sixteen princes asking the Buddha to turn the Dharma-wheel.

“The Brahmā kings bowed their heads and faces to the Buddha’s feet and circumambulated him hundreds of thousands of times. They then scattered heavenly flowers over the Buddha; the flowers they scattered rose as high as Mount Sumeru. They also offered them to the Buddha’s bodhi tree. When the flower-offering was complete, each presented his own palace to the Buddha, saying: ‘May you look upon us with compassion and enrich and benefit us. May you graciously accept the palaces we offer.’ Then, before the Buddha, the Brahmā kings single-mindedly spoke with one voice in verse:

“‘The World-Honored One is exceedingly difficult to see; you are the one who breaks through every affliction. After one hundred and thirty aeons, only now have we been able to see you once. Sentient beings, hungry and thirsty, are filled by your rain of Dharma. One of immeasurable wisdom, never seen before, you are like the udumbara flower, said to bloom only at exceedingly rare intervals, and encountered only today. Our palaces are splendidly adorned because they have been bathed in your light. World-Honored One of great loving-kindness and compassion, may you graciously accept them.’

“After praising the Buddha in verse, each Brahmā king said: ‘May the World-Honored One turn the Dharma-wheel, causing all the devas, Māras, Brahmās, renunciants who have left the household life, and brahmins of the priestly and religious class throughout the world to gain security and attain liberation.’ Then the Brahmā kings, single-mindedly and with one voice, spoke in verse:

“‘Honored One among devas and humans, may you turn the unsurpassed Dharma-wheel, beat the great Dharma-drum, and blow the great Dharma-conch. Let the great Dharma-rain fall everywhere and liberate immeasurable sentient beings. We all return to you and make this request: may you proclaim the profound and far-reaching sound.’

“Great-Penetrating Wisdom-Supreme Tathāgata silently assented. From the southwest through the nadir, the same events occurred in each direction (the great Brahmā kings came from every direction to offer their palaces and request the Dharma).

“At that time, the great Brahmā kings throughout five hundred myriads of millions of lands in the zenith all saw the palaces in which they dwelled shine with majestic light that had never existed before. Rejoicing and leaping with joy, their hearts filled with wonder. They immediately went to visit one another and discussed the matter together: ‘What cause and condition has brought this light to our palaces?’ In that assembly was a great Brahmā king named Śikhin, who spoke in verse for the Brahmā hosts:

“‘What cause and condition now makes our palaces shine with majestic and virtuous radiance, adorned as they have never been before? Such a wondrous sign as this has never before been heard of or seen. Has a deva of great virtue been born? Or has a buddha appeared in the world?’

“Then the Brahmā kings from five hundred myriads of millions of lands, together with their palaces, each filled the gathered hem of his robe with many kinds of heavenly flowers. They traveled downward together to seek the source of this sign. They saw Great-Penetrating Wisdom-Supreme Tathāgata at the place of awakening beneath the bodhi tree, seated upon the lion seat. Devas, dragon-kings, gandharvas, kiṃnaras, mahoragas, humans, nonhumans, and others surrounded him in reverence. They also saw the sixteen princes asking the Buddha to turn the Dharma-wheel.

“The Brahmā kings bowed their heads and faces to the Buddha’s feet and circumambulated him hundreds of thousands of times. They then scattered heavenly flowers over the Buddha; the flowers they scattered rose as high as Mount Sumeru. They also offered them to the Buddha’s bodhi tree. When the flower-offering was complete, each presented his own palace to the Buddha, saying: ‘May you look upon us with compassion and enrich and benefit us. May you graciously accept the palaces we offer.’ Then, before the Buddha, the Brahmā kings single-mindedly spoke with one voice in verse:

“‘How excellent that we have seen a buddha, the Sacred Honored One who saves the world, able, within the prison of the three realms— the desire, form, and formless realms—to draw sentient beings out. Universally wise, honored among devas and humans, you regard the many kinds of beings with compassion. You can open the gateway of deathless nectar (the wondrous Dharma of deathlessness), broadly liberating all beings. Through immeasurable aeons in the past, the time passed empty, without any buddha. Before the World-Honored One appeared, the ten directions were constantly dark and obscure. The three evil destinies grew and spread, and the asuras—the contentious non-devas—flourished as well. The hosts of devas gradually diminished, and after death most beings fell into evil destinies. They could not hear the true Dharma from a buddha and constantly performed unwholesome deeds. Their complexion, strength, and wisdom all diminished. Because of the causes and conditions of wrongdoing, they lost both joy and the thought of joy. They abided in dharmas of wrong view and did not recognize wholesome rules of conduct. Without receiving a buddha’s transformation, they constantly fell into evil destinies. A buddha is the eye of the world and appears only after a very long time. Because you regard sentient beings with compassion, you have appeared in the world. You have transcended all and attained perfect awakening; we rejoice with the deepest gladness. All other sentient beings as well joyfully praise what has never existed before. Our palaces are splendidly adorned because they have been bathed in your light. Now we offer them to the World-Honored One; may you graciously accept them with compassion. May the merit of this offering extend universally to all sentient beings. May we, together with all sentient beings, all alike accomplish the buddha-way.’

“After praising the Buddha in verse, each of the five hundred myriads of millions of Brahmā kings addressed him: ‘May the World-Honored One turn the Dharma-wheel, bringing abundant security and liberating multitudes of sentient beings.’ The Brahmā kings then spoke in verse:

“‘World-Honored One, turn the Dharma-wheel and beat the Dharma-drum of deathless nectar. Liberate sentient beings who suffer distress and open the path to nirvāṇa. May you accept our request and, with your vast and subtle voice, compassionately unfold and proclaim the Dharma cultivated through immeasurable aeons.’

The Dharma-Wheel in Three Turnings and Twelve Aspects

「爾時大通智勝如來受十方諸梵天王及十六王子請，即時三轉十二行法輪——若沙門、婆羅門，若天、魔、梵及餘世間所不能轉——謂是苦，是苦集，是苦滅，是苦滅道；及廣說十二因緣法——無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅。 「佛於天人大眾之中說是法時，六百萬億那由他人，以不受一切法故，而於諸漏心得解脫，皆得深妙禪定，三明、六通，具八解脫。第二、第三、第四說法時，千萬億恒河沙那由他等眾生，亦以不受一切法故，而於諸漏心得解脫。從是已後，諸聲聞眾無量無邊不可稱數。

“At that time, Great-Penetrating Wisdom-Supreme Tathāgata accepted the request of the Brahmā kings from the ten directions and of the sixteen princes. He immediately turned the Dharma-wheel in three turnings and twelve aspects—turning each of the Four Truths through displaying its mark, exhorting its cultivation, and bearing witness to its realization, making twelve aspects in all. This was a wheel that no renunciant or brahmin, no deva, Māra, or Brahmā, and no other being in the world could turn.

“He proclaimed: this is suffering, the truth of pain; this is the arising of suffering, the cause from which pain comes; this is the cessation of suffering, the ending of pain; and this is the path to the cessation of suffering, the road that brings pain to an end. He also broadly taught the twelve links of dependent arising. Conditioned by ignorance—the darkness that does not understand the truth—formations, the karmic activities of construction, arise. Conditioned by formations, consciousness, the mind that discerns, arises. Conditioned by consciousness, name-and-form, mind and body, arise. Conditioned by name-and-form, the six entrances—the faculties of eye, ear, nose, tongue, body, and mind—arise. Conditioned by the six entrances, contact among faculty, object, and consciousness arises. Conditioned by contact, feeling—painful, pleasant, or neutral—arises. Conditioned by feeling, craving and thirst arise. Conditioned by craving, appropriation and grasping pursuit arise. Conditioned by appropriation, becoming—the karma that brings about further existence—arises. Conditioned by becoming, birth in a future life arises. Conditioned by birth, aging, death, sorrow, grief, suffering, and distress arise.

“When ignorance ceases, formations cease. When formations cease, consciousness ceases. When consciousness ceases, name-and-form cease. When name-and-form cease, the six entrances cease. When the six entrances cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, appropriation ceases. When appropriation ceases, becoming ceases. When becoming ceases, birth ceases. When birth ceases, aging, death, sorrow, grief, suffering, and distress cease.

“When the Buddha taught this Dharma amid the assembly of devas and humans, six hundred myriads of millions of nayutas of people, because they did not grasp at any dharma, gained liberation of mind from the many contaminants. They all attained profound and subtle meditative concentration, the three knowledges—knowledge of former lives, the divine eye, and the exhaustion of contaminants—the six higher knowledges (six forms of supernormal knowledge), and the eight liberations, eight progressive releases from attachment based upon meditative concentration. When he taught the Dharma a second, third, and fourth time, myriads of millions of nayutas of sentient beings as numerous as the sands of the Ganges likewise gained liberation of mind from the contaminants because they did not grasp at any dharma. From then onward, the multitude of listener-disciples became immeasurable, boundless, and beyond all counting.

The Sixteen Novices Request the Great Vehicle · The Buddha Teaches the Lotus Sutra

「爾時十六王子——皆以童子出家而為沙彌，諸根通利，智慧明了，已曾供養百千萬億諸佛，淨修梵行，求阿耨多羅三藐三菩提——俱白佛言：『世尊！是諸無量千萬億大德聲聞皆已成就。世尊亦當為我等說阿耨多羅三藐三菩提法，我等聞已，皆共修學。世尊！我等志願如來知見，深心所念，佛自證知。』爾時轉輪聖王所將眾中八萬億人，見十六王子出家，亦求出家。王即聽許。 「爾時彼佛受沙彌請，過二萬劫已，乃於四眾之中說是大乘經，名『妙法蓮華』，教菩薩法，佛所護念。說是經已，十六沙彌為阿耨多羅三藐三菩提故，皆共受持，諷誦通利。說是經時，十六菩薩沙彌皆悉信受；聲聞眾中，亦有信解；其餘眾生千萬億種，皆生疑惑。佛說是經，於八千劫未曾休廢。說此經已，即入靜室，住於禪定八萬四千劫。是時十六菩薩沙彌，知佛入室寂然禪定，各昇法座，亦於八萬四千劫，為四部眾廣說分別妙法華經。一一皆度六百萬億那由他恒河沙等眾生，示教利喜，令發阿耨多羅三藐三菩提心。 「大通智勝佛過八萬四千劫已，從三昧起，往詣法座安詳而坐，普告大眾：『是十六菩薩沙彌甚為希有，諸根通利，智慧明了，已曾供養無量千萬億數諸佛。於諸佛所，常修梵行，受持佛智，開示眾生，令入其中。汝等皆當數數親近而供養之。所以者何？若聲聞、辟支佛及諸菩薩，能信是十六菩薩所說經法，受持不毀者，是人皆當得阿耨多羅三藐三菩提、如來之慧。』」

“At that time, all sixteen princes left home while still boys and became novices—newly ordained monastics who observed the ten precepts. Their faculties were keen, their wisdom lucid, and in the past they had already made offerings to hundreds of thousands of millions of buddhas. They cultivated the pure life of holy practice and sought unsurpassed, complete, perfect awakening. Together they addressed the Buddha: ‘World-Honored One! These immeasurable myriads of millions of listeners of great virtue have all attained accomplishment. The World-Honored One should also teach us the Dharma of unsurpassed, complete, perfect awakening. Once we have heard it, we will all cultivate and study it together. World-Honored One! We aspire to the Tathāgata’s knowing-and-seeing. What we think in the depths of our hearts, the Buddha personally realizes and knows.’

“Among the assembly led by the wheel-turning sage-king were eighty myriads of millions of people. When they saw the sixteen princes leave home, they too requested permission to do so. The king immediately gave his consent.

“At that time, the Buddha accepted the novices’ request. After twenty thousand aeons had passed, he taught the fourfold assembly—monks, nuns, laymen, and laywomen—a Great Vehicle sutra named the Lotus of the Wondrous Dharma, a Dharma that teaches bodhisattvas and that buddhas guard and keep in mind. When he had taught this sutra, all sixteen novices received and upheld it for the sake of unsurpassed, complete, perfect awakening, reciting it until they were thoroughly fluent. As this sutra was taught, all sixteen bodhisattva novices accepted it in faith. Among the multitude of listeners, there were also some who believed and understood. All the other myriads of millions of kinds of sentient beings gave rise to doubt.

“The Buddha taught this sutra for eight thousand aeons without ever pausing or abandoning it. After teaching the sutra, he entered a quiet chamber and remained in meditative concentration for eighty-four thousand aeons. At that time, the sixteen bodhisattva novices knew that the Buddha had entered the chamber and was dwelling silently in meditation. Each ascended a Dharma seat and, likewise for eighty-four thousand aeons, broadly taught and explained the Lotus of the Wondrous Dharma to the fourfold assembly. Each novice brought to liberation six hundred myriads of millions of nayutas of sentient beings as numerous as the sands of the Ganges, revealing, teaching, benefiting, and gladdening them, and causing them to arouse the aspiration for unsurpassed, complete, perfect awakening.

“After eighty-four thousand aeons, Great-Penetrating Wisdom-Supreme Buddha rose from samādhi (meditative absorption), went to the Dharma seat, and sat down serenely. He proclaimed to the entire assembly: ‘These sixteen bodhisattva novices are exceedingly rare. Their faculties are keen, and their wisdom is lucid. In the past they have already made offerings to immeasurable myriads of millions of buddhas. In the presence of those buddhas, they constantly cultivated the pure life, received and upheld buddha-wisdom, revealed it to sentient beings, and caused them to enter it. All of you should draw near and make offerings to them again and again. Why is this? If listeners, pratyekabuddhas—those who awaken independently through contemplating causes and conditions—or bodhisattvas can believe the sutra-Dharma taught by these sixteen bodhisattvas, receive and uphold it without damaging it, all such people shall attain unsurpassed, complete, perfect awakening and the wisdom of the Tathāgata.’”

The Sixteen Novices Have All Now Become Buddhas · Their Lands in the Ten Directions

佛告諸比丘：「是十六菩薩常樂說是妙法蓮華經。一一菩薩所化六百萬億那由他恒河沙等眾生，世世所生與菩薩俱，從其聞法，悉皆信解，以此因緣，得值四百萬億諸佛世尊，于今不盡。 「諸比丘！我今語汝：『彼佛弟子十六沙彌，今皆得阿耨多羅三藐三菩提，於十方國土現在說法，有無量百千萬億菩薩、聲聞以為眷屬。其二沙彌，東方作佛，一名阿閦，在歡喜國，二名須彌頂；東南方二佛，一名師子音，二名師子相；南方二佛，一名虛空住，二名常滅；西南方二佛，一名帝相，二名梵相；西方二佛，一名阿彌陀，二名度一切世間苦惱；西北方二佛，一名多摩羅跋栴檀香神通，二名須彌相；北方二佛，一名雲自在，二名雲自在王；東北方佛，名壞一切世間怖畏，第十六我釋迦牟尼佛於娑婆國土成阿耨多羅三藐三菩提。』

The Buddha told the monks: “These sixteen bodhisattvas constantly delight in teaching the Lotus of the Wondrous Dharma. The six hundred myriads of millions of nayutas of sentient beings as numerous as the sands of the Ganges whom each bodhisattva taught were born together with that bodhisattva, life after life. Hearing the Dharma from him, they all came to believe and understand. Through this cause and condition, they encountered four hundred myriads of millions of buddhas, World-Honored Ones, and this has not yet come to an end even now.

“Monks! I now tell you: ‘Those sixteen novices, disciples of that buddha, have all now attained unsurpassed, complete, perfect awakening. They presently teach the Dharma in lands throughout the ten directions, with immeasurable hundreds of thousands of millions of bodhisattvas and listeners as their retinues.

“‘Two of the novices became buddhas in the east: the first is named Akṣobhya and dwells in the Land of Joy; the second is named Sumeru-Peak. In the southeast are two buddhas: the first is named Lion-Voice and the second Lion-Mark. In the south are two buddhas: the first is named Space-Dwelling and the second Ever-Cessation. In the southwest are two buddhas: the first is named Imperial-Mark and the second Brahmā-Mark. In the west are two buddhas: the first is named Amitābha and the second Liberator from All the Sufferings and Afflictions of the World. In the northwest are two buddhas: the first is named Tamālapatra-Sandalwood-Fragrance-Supernormal-Power and the second Sumeru-Mark. In the north are two buddhas: the first is named Cloud-Sovereign and the second Cloud-Sovereign-King. In the northeast is a buddha named Destroyer of All Worldly Fear. The sixteenth is I, Śākyamuni Buddha, who attained unsurpassed, complete, perfect awakening in the Sahā land—this world of endurance.’

A Bond Formed in Former Lives · Only through the One Buddha-Vehicle May Cessation Be Attained

「諸比丘！我等為沙彌時，各各教化無量百千萬億恒河沙等眾生，從我聞法，為阿耨多羅三藐三菩提。此諸眾生，于今有住聲聞地者，我常教化阿耨多羅三藐三菩提。是諸人等，應以是法漸入佛道。所以者何？如來智慧，難信難解。爾時所化無量恒河沙等眾生者，汝等諸比丘，及我滅度後未來世中聲聞弟子是也。我滅度後，復有弟子不聞是經，不知不覺菩薩所行，自於所得功德生滅度想，當入涅槃。我於餘國作佛，更有異名。是人雖生滅度之想入於涅槃，而於彼土求佛智慧，得聞是經，唯以佛乘而得滅度，更無餘乘，除諸如來方便說法。 「諸比丘！若如來自知涅槃時到，眾又清淨、信解堅固、了達空法、深入禪定，便集諸菩薩及聲聞眾，為說是經。世間無有二乘而得滅度，唯一佛乘得滅度耳。比丘當知！如來方便，深入眾生之性，知其志樂小法，深著五欲，為是等故說於涅槃。是人若聞，則便信受。

“Monks! When we were novices, each of us taught immeasurable hundreds of thousands of millions of sentient beings as numerous as the sands of the Ganges. They heard the Dharma from me for the sake of unsurpassed, complete, perfect awakening. Among those sentient beings are some who now remain at the stage of listeners. I constantly teach and transform them through unsurpassed, complete, perfect awakening. Through this Dharma, these people should gradually enter the buddha-way. Why is this? The Tathāgata’s wisdom is difficult to believe and difficult to understand.

“The immeasurable beings as numerous as the sands of the Ganges whom I taught at that time are you monks, as well as my listener-disciples in future ages after I enter cessation. After I enter cessation, there will also be disciples who do not hear this sutra, who neither know nor discern the path practiced by bodhisattvas. Regarding the qualities they themselves have attained, they will conceive the thought that these are cessation (ultimate quiescence) and will be about to enter nirvāṇa. I will become a buddha in another land under a different name. Although these people conceive the thought of cessation and enter nirvāṇa, in that land they will seek buddha-wisdom and come to hear this sutra. Only through the Buddha-Vehicle may cessation be attained; there is no other vehicle, apart from the Dharma taught through the skillful means of the tathāgatas (the provisionally established three vehicles).

“Monks! When a tathāgata himself knows that the time for his nirvāṇa has arrived, and when the assembly is pure, firm in faith and understanding, thoroughly comprehends the Dharma of emptiness, and has entered deeply into meditative concentration, he gathers the bodhisattvas and the multitude of listeners and teaches them this sutra. In the world, there are no two vehicles (the vehicles of listeners and solitary awakeners) by which cessation may be attained; only through the One Buddha-Vehicle may cessation be attained. Monks, you should understand! The Tathāgata’s skillful means penetrate deeply into the natures of sentient beings. He knows that their aspirations delight in lesser dharmas and that they are deeply attached to the five desires. For the sake of such people, he teaches nirvāṇa. When they hear of it, they are then able to believe and accept it.

The Parable of the Conjured City · The Perilous Road of Five Hundred Yojanas

「譬如五百由旬險難惡道，曠絕無人、怖畏之處。若有多眾，欲過此道至珍寶處。有一導師，聰慧明達，善知險道通塞之相，將導眾人欲過此難。所將人眾中路懈退，白導師言：『我等疲極，而復怖畏，不能復進；前路猶遠，今欲退還。』導師多諸方便而作是念：『此等可愍，云何捨大珍寶而欲退還？』作是念已，以方便力，於險道中過三百由旬，化作一城，告眾人言：『汝等勿怖，莫得退還。今此大城，可於中止，隨意所作。若入是城，快得安隱。若能前至寶所，亦可得去。』是時疲極之眾，心大歡喜，歎未曾有：『我等今者免斯惡道，快得安隱。』於是眾人前入化城，生已度想、生安隱想。爾時導師，知此人眾既得止息，無復疲惓。即滅化城，語眾人言：『汝等去來，寶處在近。向者大城，我所化作，為止息耳。』

“It is like a perilous and difficult evil road five hundred yojanas long, desolate and isolated, without any people—a fearful place. A great multitude wishes to cross this road and reach a place where precious treasures are kept. There is a guide, intelligent, wise, lucid, and understanding. He knows well where the perilous road is open and where it is blocked, and he leads the people who wish to cross this danger.

“Halfway along, the people he is guiding grow weary and begin to retreat. They tell the guide: ‘We are utterly exhausted and frightened as well. We cannot go any farther. The road ahead is still long, and now we want to turn back.’ The guide possesses many skillful means and thinks: ‘These people are pitiable. How can they abandon the great treasure and wish to turn back?’

“Having thought this, through the power of skillful means he conjures forth a city at a point more than three hundred yojanas along the perilous road. He tells the people: ‘Do not be afraid, and do not turn back. You may stop within this great city and do whatever you please. If you enter this city, you will quickly gain security. If you are able to travel on to the treasure-place, you will also be able to reach it.’

“At that time, the utterly exhausted people rejoice greatly and praise what they have never known before: ‘Now we are free from this evil road and have quickly gained security.’ The people go forward and enter the conjured city. They conceive the thought that they have already crossed over and the thought that they are secure.

“The guide then sees that the people have rested and are no longer weary. He immediately makes the conjured city disappear and tells them: ‘Go on. The place of treasure is close. That great city just now was something I conjured forth only to give you rest.’

Application of the Parable · The Two Nirvāṇas Are Like the Conjured City

「諸比丘！如來亦復如是，今為汝等作大導師，知諸生死煩惱惡道險難長遠，應去應度。若眾生但聞一佛乘者，則不欲見佛，不欲親近，便作是念：『佛道長遠，久受懃苦乃可得成。』佛知是心怯弱下劣，以方便力，而於中道為止息故，說二涅槃。若眾生住於二地，如來爾時即便為說：『汝等所作未辦，汝所住地，近於佛慧，當觀察籌量所得涅槃非真實也。但是如來方便之力，於一佛乘分別說三。』如彼導師，為止息故，化作大城。既知息已，而告之言：『寶處在近，此城非實，我化作耳。』」

“Monks! The Tathāgata is just the same. He now serves as your great guide. He knows that the evil road of birth-and-death and the afflictions is perilous, difficult, long, and distant, and that it should be left behind and crossed over. If sentient beings hear only of the One Buddha-Vehicle, they do not wish to see the Buddha and do not wish to draw near to him. Instead, they think: ‘The buddha-way is long and distant. It can be accomplished only after enduring hardship for a very long time.’

“The Buddha knows that this mind is timid and weak. Through the power of skillful means, and in order to give them rest midway, he teaches the two nirvāṇas—the nirvāṇa of listeners and the nirvāṇa of solitary awakeners. If sentient beings abide at these two stages, the Tathāgata then immediately tells them: ‘What you had to do is not yet finished. The stage where you dwell is close to the Buddha’s wisdom. You should look closely and consider: the nirvāṇa you have attained is not real. It is only the Tathāgata’s power of skillful means, distinguishing and teaching three within the One Buddha-Vehicle.’

“It is like the guide, who conjures forth a great city in order to give the group rest. Once he knows they have rested, he tells them: ‘The place of treasure is close. This city is not real; I conjured it forth.’”

Proclaiming the Meaning Again

爾時世尊欲重宣此義，而說偈言： 　　「大通智勝佛，十劫坐道場，
　　佛法不現前，不得成佛道。
　　諸天神龍王、阿修羅眾等，
　　常雨於天華，以供養彼佛。
　　諸天擊天鼓，并作眾伎樂，
　　香風吹萎華，更雨新好者。
　　過十小劫已，乃得成佛道，
　　諸天及世人，心皆懷踊躍。
　　彼佛十六子，皆與其眷屬，
　　千萬億圍繞，俱行至佛所，
　　頭面禮佛足，而請轉法輪：
　　『聖師子法雨，充我及一切。』
　　世尊甚難值，久遠時一現，
　　為覺悟群生，震動於一切。
　　東方諸世界，五百萬億國，
　　梵宮殿光曜，昔所未曾有。
　　諸梵見此相，尋來至佛所，
　　散花以供養，并奉上宮殿，
　　請佛轉法輪，以偈而讚歎。
　　佛知時未至，受請默然坐。
　　三方及四維、上下亦復爾，
　　散花奉宮殿，請佛轉法輪：
　　『世尊甚難值，願以大慈悲，
　　廣開甘露門，轉無上法輪。』
　　無量慧世尊，受彼眾人請，
　　為宣種種法：『四諦十二緣，
　　無明至老死，皆從生緣有。
　　如是眾過患，汝等應當知。』
　　宣暢是法時，六百萬億姟，
　　得盡諸苦際，皆成阿羅漢。
　　第二說法時，千萬恒沙眾，
　　於諸法不受，亦得阿羅漢。
　　從是後得道，其數無有量，
　　萬億劫算數，不能得其邊。
　　時十六王子，出家作沙彌，
　　皆共請彼佛，演說大乘法：
　　『我等及營從，皆當成佛道，
　　願得如世尊，慧眼第一淨。』
　　佛知童子心，宿世之所行，
　　以無量因緣、種種諸譬喻，
　　說六波羅蜜，及諸神通事。
　　分別真實法，菩薩所行道，
　　說是法華經，如恒河沙偈。
　　彼佛說經已，靜室入禪定，
　　一心一處坐，八萬四千劫。
　　是諸沙彌等，知佛禪未出，
　　為無量億眾，說佛無上慧。
　　各各坐法座，說是大乘經，
　　於佛宴寂後，宣揚助法化。
　　一一沙彌等，所度諸眾生，
　　有六百萬億，恒河沙等眾。
　　彼佛滅度後，是諸聞法者，
　　在在諸佛土，常與師俱生。
　　是十六沙彌，具足行佛道，
　　今現在十方，各得成正覺。
　　爾時聞法者，各在諸佛所，
　　其有住聲聞，漸教以佛道。
　　我在十六數，曾亦為汝說，
　　是故以方便，引汝趣佛慧。
　　以是本因緣，今說法華經，
　　令汝入佛道，慎勿懷驚懼。
　　譬如險惡道，逈絕多毒獸，
　　又復無水草，人所怖畏處。
　　無數千萬眾，欲過此險道，
　　其路甚曠遠，經五百由旬。
　　時有一導師，強識有智慧，
　　明了心決定，在險濟眾難。
　　眾人皆疲惓，而白導師言：
　　『我等今頓乏，於此欲退還。』
　　導師作是念：『此輩甚可愍，
　　如何欲退還，而失大珍寶？』
　　尋時思方便，當設神通力，
　　化作大城郭，莊嚴諸舍宅，
　　周匝有園林，渠流及浴池，
　　重門高樓閣，男女皆充滿。
　　即作是化已，慰眾言勿懼：
　　『汝等入此城，各可隨所樂。』
　　諸人既入城，心皆大歡喜，
　　皆生安隱想，自謂已得度。
　　導師知息已，集眾而告言：
　　『汝等當前進，此是化城耳。
　　我見汝疲極，中路欲退還，
　　故以方便力，權化作此城。
　　汝等勤精進，當共至寶所。』
　　我亦復如是，為一切導師。
　　見諸求道者，中路而懈廢，
　　不能度生死，煩惱諸險道。
　　故以方便力，為息說涅槃。
　　言：『汝等苦滅，所作皆已辦。』
　　既知到涅槃，皆得阿羅漢，
　　爾乃集大眾，為說真實法。
　　諸佛方便力，分別說三乘，
　　唯有一佛乘，息處故說二。
　　『今為汝說實，汝所得非滅，
　　為佛一切智，當發大精進。
　　汝證一切智，十力等佛法，
　　具三十二相，乃是真實滅。』
　　諸佛之導師，為息說涅槃，
　　既知是息已，引入於佛慧。」

At that time, the World-Honored One, wishing to proclaim this meaning again, spoke in verse:

“Great-Penetrating Wisdom-Supreme Buddha sat at the place of awakening for ten aeons. Yet the Buddha-Dharma did not appear before him, and he was not able to accomplish the buddha-way. The many devas and spirits, the dragon-kings, the hosts of asuras, and the others constantly rained down heavenly flowers to make offerings to that buddha. The devas beat heavenly drums and performed many kinds of music. Fragrant winds blew away the wilted flowers, and fresh, beautiful flowers rained down in their place. Only after ten lesser aeons had passed was he able to accomplish the buddha-way. The devas and the people of the world all leaped for joy within their hearts. That buddha’s sixteen sons, together with all their retinues, surrounded by myriads of millions of people, traveled together to where the Buddha was. They bowed their heads and faces to the Buddha’s feet and asked him to turn the Dharma-wheel: ‘Sacred Lion, let your rain of Dharma fill us and all sentient beings.’ The World-Honored One is exceedingly difficult to encounter and appears only after a very long time. In order to awaken the many sentient beings, he shook all the worlds. Throughout the worlds in the east, in five hundred myriads of millions of lands, the palaces of Brahmā shone with a radiance that had never existed before. When the Brahmās saw this sign, they followed the light to where the Buddha was. They scattered flowers as offerings and presented their palaces as well. They asked the Buddha to turn the Dharma-wheel and praised him in verse. The Buddha knew that the time had not yet arrived; accepting their request, he sat in silence. In the other three cardinal directions, the four intermediate directions, and above and below, the same events occurred. They scattered flowers and presented their palaces, asking the Buddha to turn the Dharma-wheel: ‘The World-Honored One is exceedingly difficult to encounter; may you, with great loving-kindness and compassion, open wide the gateway of deathless nectar and turn the unsurpassed Dharma-wheel.’ The World-Honored One of immeasurable wisdom accepted the request of that multitude and proclaimed many kinds of Dharma for them: ‘These are the Four Truths and the twelve links of dependent arising. From ignorance through aging and death, all come to be through conditions. You should understand all these many faults and afflictions.’ When he broadly proclaimed this Dharma, six hundred myriads of millions of gai—an immense number—of people reached the end of every form of suffering and all became arhats. When he taught the Dharma a second time, sentient beings as numerous as myriads of Ganges sands did not grasp at any of the many dharmas and likewise attained arhatship. From then onward, those who attained the path were without measure in number. Even calculating for myriads of millions of aeons, no one could reach their limit. At that time, the sixteen princes left home and became novices. Together they asked that buddha to proclaim the Dharma of the Great Vehicle: ‘We and all our attending retinues shall all accomplish the buddha-way. May we attain, like the World-Honored One, the foremost and purest wisdom-eye.’ The Buddha knew the minds of those young boys and the practices they had cultivated in former lives. Through immeasurable causes and conditions and many kinds of parables, he taught the six perfections—giving, ethical conduct, patience, diligence, meditation, and wisdom— and the many kinds of supernormal powers. He distinguished and explained the real Dharma and the path practiced by bodhisattvas. He taught this Lotus Sutra in verses as numerous as the sands of the Ganges. After that buddha had taught the sutra, he entered a quiet chamber and settled into meditation. With one mind, he sat in one place for eighty-four thousand aeons. Those novices knew that the Buddha had not yet emerged from meditation. For an assembly of immeasurable millions, they taught the Buddha’s unsurpassed wisdom. Each sat upon a Dharma seat and taught this Great Vehicle sutra. After the Buddha had entered serene stillness, they proclaimed and spread the teaching, assisting his work of transformation. Each of those novices liberated multitudes of sentient beings: six hundred myriads of millions as numerous as the sands of the Ganges. After that buddha entered cessation, those who had heard the Dharma were constantly born together with their teacher in one buddha-land after another. Those sixteen novices cultivated the buddha-way to complete fulfillment. Now, present throughout the ten directions, each has attained perfect awakening. Those who heard the Dharma at that time are now each in the presence of those buddhas. Those who still remain at the stage of listeners are gradually taught through the buddha-way. I was numbered among those sixteen and once taught you as well. Therefore, through skillful means, I now guide you toward buddha-wisdom. Because of this original cause and condition, I now teach the Lotus Sutra, causing you to enter the buddha-way. Take care never to harbor alarm or fear. It is like a perilous and evil road, remote, isolated, and filled with venomous beasts. It has no water and no grass; it is a place people fear. Countless myriads of people wish to cross this perilous road. The road is exceedingly desolate and long, extending for five hundred yojanas. At that time, there is a guide of broad knowledge and wisdom, lucid in mind and firm in resolve, who rescues the multitude from dangers along the perilous road. The people all become weary and exhausted and tell the guide: ‘We are utterly worn out now; here we wish to turn back.’ The guide then thinks: ‘These people are truly pitiable. How can they wish to turn back and thereby lose the great treasure?’ At once he considers a skillful means and resolves to exercise the power of supernormal mastery. He conjures forth a great walled city and magnificently adorns its many houses. Gardens and groves surround it, with channels, flowing waters, and bathing pools. It has many gates and lofty towers, and is filled with men and women. As soon as he has produced this conjuration, he reassures the people and tells them not to fear: ‘Enter this city, and each of you may do as you please.’ Once the people enter the city, their hearts all rejoice greatly. They all conceive the thought that they are secure and take themselves to have already crossed over. The guide knows that they have rested enough, so he gathers them and tells them: ‘You should continue onward; this is only a conjured city. I saw that you were utterly exhausted and wished to turn back midway. Therefore, through the power of skillful means, I provisionally conjured forth this city. Be diligent and vigorous; together you should reach the treasure-place.’ I am likewise just the same, serving as the guide of all sentient beings. I see those who seek the path grow weary and abandon their effort midway. They cannot cross the many perilous roads of birth-and-death and the afflictions. Therefore, through the power of skillful means, I teach nirvāṇa to give them rest, saying: ‘Your suffering has been ended; everything you had to do has been completed.’ Once I know that they have reached nirvāṇa and all attained arhatship, only then do I gather the assembly and teach them the real Dharma. Through the power of skillful means, the buddhas distinguish and teach three vehicles. In truth there is only the One Buddha-Vehicle; the two are taught only as places of rest. ‘Now I teach you the real: what you have attained is not true cessation. For the sake of a buddha’s knowledge of all modes, you should arouse great diligence. When you personally realize the knowledge of all modes, the ten powers—the ten forms of a buddha’s wisdom-power—and the other buddha-dharmas, and fully possess the thirty-two marks that adorn a buddha’s body, only then is there true cessation.’ The buddhas, guides of sentient beings, teach nirvāṇa in order to give them rest. Once they know that this rest has been gained, they lead them onward into buddha-wisdom.”

In the preceding chapters, Śāriputra of superior capacity and the four great listeners of middling capacity had already understood and received their predictions. Yet there remained people of lesser capacity whose roots of doubt ran deep; teaching through Dharma and teaching through parable had still not turned them around. For these people, the Buddha now uncovers an extraordinarily remote cause and condition from a past life. Long ago, in aeons beyond all reckoning, you and I had already formed a bond with the One Vehicle in the assembly of the same buddha. The nirvāṇa of the two vehicles that you now cling to as ultimate is only a conjured city midway along the road, raised to give you rest and then destined to be taken away. Through an ancient buddha, a teacher-disciple bond, and a city brought forth by conjuration, this chapter gently loosens the last attachment in those of lesser capacity: “I have reached the end.” We will follow the sequence of the sutra and make each meaning in the chapter clear; only at the end will we add a brief reflection from the Consciousness-Only tradition.

A Buddha So Ancient That His Distance in Time Cannot Be Conceived

The Buddha first speaks of a buddha of the distant past. Immeasurable, boundless incalculable aeons ago, there was a buddha named Great-Penetrating Wisdom-Supreme Tathāgata. His land was named Well-Accomplished, and his aeon Great Mark. How long had it been since that buddha entered cessation? The Buddha offers a simile that takes one’s breath away. Grind all the earth throughout the entire three-thousand-great-thousand world into ink. Travel eastward, placing one dot as small as a mote of dust only after passing through a thousand lands, and continue in this way until all the ink is exhausted. Then grind every land traversed—those marked with a dot and those not marked—into dust, and count each mote as one aeon. Since Great-Penetrating Wisdom-Supreme Buddha entered cessation, immeasurable and boundless incalculable aeons beyond even all these dust-mote aeons have passed. Yet the Buddha says: “Through the power of the Tathāgata’s knowing-and-seeing, I regard that distant past as though it were today.” A span of time so inconceivably remote is as clear to the Buddha’s wisdom-eye as something that happened today. At the outset, the chapter stretches the scale of time to its furthest reach: the teacher-disciple bond about to be disclosed was formed in a past beyond which no more distant past can be imagined.

Ten Lesser Aeons upon the Seat of Awakening, and Sixteen Princes Who Leave Home

The awakening of Great-Penetrating Wisdom-Supreme Buddha was itself extraordinary. He sat upon the seat of awakening and defeated Māra’s hosts. Just as he was about to attain buddhahood, however, the dharmas of the buddhas did not appear before him. He remained seated cross-legged, body and mind unmoving, for ten full lesser aeons. Throughout that time, the devas rained flowers upon him, beat heavenly drums, and made celestial music without cease. Only when the tenth lesser aeon was complete did the dharmas of the buddhas appear before him, and he attained perfect awakening.

Before leaving the household life, he had sixteen sons, the first named Accumulation of Wisdom. When the princes heard that their father had become a buddha, they all set aside the precious playthings they cherished and hastened to where he was. Their grandfather, a wheel-turning sage-king, along with one hundred ministers and hundreds of thousands of millions of people, followed them to the place of awakening. After bowing, the sixteen princes praised the Buddha in verse and earnestly asked him to teach: the World-Honored One had attained unsurpassed wisdom; may he teach it for the beings of the world. Sentient beings dwell constantly in suffering and distress, blind and without a guide; they do not recognize the path that ends suffering and do not know to seek liberation. May the Buddha turn the Dharma-wheel and liberate us and all sentient beings.

Brahmā Kings from the Ten Directions Bring Their Palaces and Request the Dharma

When Great-Penetrating Wisdom-Supreme Buddha attained awakening, five hundred myriads of millions of buddha-worlds in each of the ten directions shook in six ways. Even the dark places between worlds, where the light of the sun and moon could not reach, blazed with radiance. In the east, southeast, south, and all the other directions up through the zenith, the Brahmā kings saw the light within their palaces suddenly surpass its former brightness and wondered: what cause and condition could have brought this about? Has a deva of great virtue been born, or has a buddha appeared in the world? The Brahmā kings of each direction therefore gathered together, carrying the hems of their robes filled with heavenly flowers, and followed the light until they found Great-Penetrating Wisdom-Supreme Buddha seated beneath the bodhi tree at the place of awakening, while the sixteen princes asked him to turn the Dharma-wheel. They scattered flowers that rose as high as Mount Sumeru, offered them to the bodhi tree, and presented their own palaces. With one voice they praised the Buddha in verse and asked him to turn the Dharma-wheel: the World-Honored One is exceedingly rare and appears only after a very long time; may he open the gateway of deathless nectar and, through great loving-kindness and compassion, turn the unsurpassed Dharma-wheel to liberate suffering sentient beings. This passage makes the appearance of a single buddha shake heaven and earth: the ten directions tremble, and the Brahmā kings relinquish the joy of deep meditation and come bearing their palaces—all to ask one buddha to speak the Dharma.

The Dharma-Wheel in Three Turnings and Twelve Aspects

Great-Penetrating Wisdom-Supreme Buddha accepted the request of the Brahmā kings of the ten directions and of the sixteen princes, and turned the Dharma-wheel in three turnings and twelve aspects. He taught the Four Truths—this is suffering, this is the arising of suffering, this is the cessation of suffering, and this is the path to the cessation of suffering—and broadly taught the twelve links of dependent arising: conditioned by ignorance, formations arise; conditioned by formations, consciousness arises, and so on, through birth conditioning aging, death, sorrow, grief, suffering, and distress; with the cessation of ignorance, formations cease, and so on, through the cessation of aging, death, sorrow, grief, suffering, and distress. When he taught this Dharma, six hundred myriads of millions of nayutas of people, because they did not grasp at any dharma, gained liberation of mind from the contaminants and attained profound and subtle meditation, the three knowledges, the six higher knowledges, and the eight liberations. When he taught the Dharma a second, third, and fourth time, myriads of millions of nayutas of beings as numerous as the sands of the Ganges likewise gained liberation. From then on, the assembly of listeners became immeasurable, boundless, and beyond all counting.

Each of the Sixteen Novices Ascends the Dharma Seat and Teaches a Lotus Sutra

By this time, the sixteen princes had all left home as young novices. Their faculties were keen and their wisdom lucid. Seeing that the immeasurable listeners of great virtue had all attained accomplishment, they asked the Buddha who was their father to teach them as well the unsurpassed Dharma of the Great Vehicle. Great-Penetrating Wisdom-Supreme Buddha then taught them a Great Vehicle sutra named the Lotus of the Wondrous Dharma, speaking without pause for eight thousand aeons. When he had finished, the Buddha entered a quiet chamber and remained in meditation for eighty-four thousand aeons. During that time, the sixteen bodhisattva novices knew that the Buddha was absorbed in meditation. Each ascended a Dharma seat and, likewise for eighty-four thousand aeons, broadly taught the fourfold assembly this Lotus Sutra. Each novice brought to liberation six hundred myriads of millions of nayutas of beings as numerous as the sands of the Ganges, causing them all to arouse the aspiration for unsurpassed awakening. This is a crucial point: in the assembly of Great-Penetrating Wisdom-Supreme Buddha, the seeds of the Lotus had already been sown by the hands of these sixteen novices in the mind-fields of immeasurable sentient beings.

Those Sixteen Children Have All Now Become Buddhas

The Buddha then reveals that the sixteen bodhisattva novices have all now become buddhas and presently teach the Dharma in lands throughout the ten directions: Akṣobhya Buddha and Sumeru-Peak Buddha in the east; Space-Dwelling Buddha and Ever-Cessation Buddha in the south; Amitābha Buddha and Liberator from All the Sufferings and Afflictions of the World Buddha in the west; and the others. The sixteenth is “I, Śākyamuni Buddha, who attained unsurpassed, complete, perfect awakening in the Sahā land.” The Śākyamuni now teaching is the very sixteenth young novice of that time. Amitābha Buddha in the west, who receives immeasurable sentient beings, was likewise one of those sixteen princes. Companions and brothers in practice at an assembly dust-point aeons ago have now spread throughout the ten directions as buddhas.

A Teacher-Disciple Bond That Spans Dust-Point Aeons

At this point the Buddha states the connection from former lives in a single, piercing sentence. When we were novices, each of us taught immeasurable beings as numerous as the sands of the Ganges. They heard the Dharma from me and sought unsurpassed awakening. Among those beings, “there are some who now remain at the stage of listeners”—and those who still remain there are “you monks, as well as the listener-disciples in future ages after I enter cessation.” Those listeners seated before him today are not strangers encountered by chance. At the assembly of Great-Penetrating Wisdom-Supreme Buddha dust-point aeons ago, they were already his students; only later did they retreat from the great aspiration and settle into the lesser fruit. His coming again in this life simply continues a lesson begun in that distant past. The Buddha therefore speaks decisively: “In the world, there are no two vehicles by which cessation may be attained; only through the One Buddha-Vehicle may cessation be attained.” There is only one path to true cessation: buddhahood. The nirvāṇa of the two vehicles is still not ultimate. The Buddha provisionally teaches those two vehicles only because sentient beings “delight in lesser dharmas and are deeply attached to the five desires”; first he speaks of a nirvāṇa in which they can find reassurance.

The Conjured City: The City Where You Rest Was Brought Forth by Conjuration

Fearing that people of lesser capacity still might not turn around when told that the nirvāṇa of the two vehicles is not yet ultimate, the Buddha tells the celebrated parable of the conjured city. There is, he says, a dangerous and difficult road five hundred yojanas long, desolate and without people, fearful at every point. A large group wishes to cross it and reach a place where precious treasures are kept. Their leader is a guide who is intelligent and wise, lucid in understanding, and thoroughly familiar with this perilous road. Halfway along, the group becomes utterly exhausted and afraid. They tell the guide: we are worn out and frightened; the road ahead is still long, so we would rather turn back. The guide thinks: these people are pitiable. How can they abandon the great treasure and turn back merely because they are tired? Through the power of skillful means, at a point more than three hundred yojanas along the road, he conjures forth a great city. He tells the group: do not be afraid and do not turn back. You may enter this great city and rest, dwelling there as you please; if you can go farther, the treasure-place will then be within reach. Overjoyed, the exhausted travelers enter the city, taking themselves to have escaped the dangerous road and found security; they conceive the thought, “We have crossed over.” When the guide sees that they have rested enough and are no longer weary, he makes the conjured city disappear and says: go on—the place of treasure is close. That great city just now was something I conjured forth only to let you catch your breath.

The Buddha applies the parable to himself with complete clarity. The Tathāgata is that great guide. He knows that the road of birth-and-death and affliction is long and perilous. If sentient beings hear only of the One Buddha-Vehicle, they think, “The buddha-way is long and distant and can be accomplished only after enduring hardship for a long time.” They become timid and weak and refuse to go on. Knowing this timidity, the Buddha “teaches the two nirvāṇas in order to give them rest midway”—a nirvāṇa for listeners and one for solitary awakeners, where they may pause. Yet when they settle into these “two stages,” the Buddha tells them: what you had to do is not yet finished. The place where you dwell is merely close to the Buddha’s wisdom. Look closely and consider: the nirvāṇa you have attained “is not real.” It is only the Tathāgata’s power of skillful means, “distinguishing and teaching three within the One Buddha-Vehicle.” Just as the guide conjures a city to provide rest and, once the group has rested, declares, “This city is not real; I conjured it forth,” so the city of nirvāṇa that you took to be the journey’s end was compassionately brought forth by the Buddha as a place where you could rest. The true treasure-place—buddhahood—still lies ahead. This is the heart of the chapter: do not mistake the conjured city for home. The Buddha has guided you since remote aeons, and this journey counts as complete only when it reaches the treasure-place of buddhahood.

Seen Through the Eyes of Consciousness-Only: What “Nirvāṇa” Is That Conjured City?

Everything above is the Chapter on the Parable of the Conjured City in its own meaning. This translation and exposition adds another mirror, drawn from the Consciousness-Only reading in Kuiji’s Profound Praise of the Lotus. The mirror is not the sutra. Consciousness-Only is not the source of the Lotus, only another set of eyes. Seen through those eyes, the conjured city and its being “not real” acquire one further layer of texture.

Consciousness-Only first reads the conjured city in very concrete terms. Kuiji asks: what kind of nirvāṇa is the city in which the two vehicles rest? He judges it to be “nirvāṇa with remainder.” The two vehicles have ended the afflictions and realized a portion of the principle of the no-self of persons, and they therefore take this for ultimate cessation. Yet they have not ended the cognitive obstruction and have not attained the great non-abiding nirvāṇa. This is why the Buddha says that what they have realized “is not real”: it is like a conjured city. Within the Cien tradition there are two finer explanations. Dharmapāla’s line says that what the three vehicles realize in common is “cessation-through-discrimination”—the cessation attained by discerning and ending the afflictions—and that the two vehicles mistake this city of cessation for the treasure-place. Sthiramati’s line says that even the uncontaminated minds of those beyond training in the two vehicles still carry attachment to dharmas, and that the cessation-through-discrimination they realize is likewise the conjured city. Kuiji accepts Dharmapāla’s explanation. Whichever explanation is followed, the point remains the same: the conjured city is the nirvāṇa grasped by the two vehicles, and its substance is only cessation-through-discrimination with remainder, not true ultimate cessation. The treasure-place, by contrast, is the buddha-fruit of great parinirvāṇa in which both obstructions have been ended and non-abiding nirvāṇa has been realized.

Next comes that “distant past.” How can Great-Penetrating Wisdom-Supreme Buddha of dust-point aeons ago be connected with the “I” of Śākyamuni in this life? Kuiji explains it through the four intentions of Consciousness-Only. When a buddha says, “At that time I was” such and such, the statement does not necessarily refer to the same person within birth-and-death. It may be spoken according to “the intention of sameness”: because the Dharma-bodies of all buddhas are the same, the buddha-work of Great-Penetrating Wisdom-Supreme Buddha may also be spoken of as the work of “my body.” This sameness of the Dharma-body gives the Consciousness-Only reading a ground upon which to place the teacher-disciple bond spanning dust-point aeons.

The Cien reading of the statement “Only through the One Buddha-Vehicle may cessation be attained,” however, is the reverse of Tiantai’s. Citing the Saṃdhinirmocana-sūtra, Kuiji judges this “One Vehicle” to be a teaching of implicit intent, given as skillful means. The lineages of sentient beings genuinely differ—there are fixed, indeterminate, and no-lineage types. The Buddha teaches the One Vehicle in order to stir those of the indeterminate lineage who have retreated from the great aspiration and turn them back toward the Great Vehicle; the teaching does “not mean that the natures of sentient beings are without distinction.” This stands opposite Zhiyi of Tiantai, who judges the One Vehicle to be ultimately real and definitive, gathering the three back into the one. Which is definitive and which is implicit was judged differently by the ancient traditions. Even the “three hundred” and “five hundred yojanas” of the conjured city were mapped differently: Zhiyi gives a three-stage mapping—the three realms at three hundred, the remaining basis of the two vehicles at four hundred, and the bodhisattvas’ realm of true recompense at five hundred—while Jizang of Sanlun gives a two-stage mapping—the three realms at three hundred and the two vehicles at two hundred, together making five hundred. These three houses read and judge differently. They are recorded side by side without adjudication. The sutra itself proclaims the ultimacy of its One Buddha-Vehicle and the unreality of the conjured city; Cien preserves its own reading of cessation with remainder and the One Vehicle as implicit intent—each kept in its own place. What this Consciousness-Only mirror discloses is the texture of “nirvāṇa and lineage” within the parable: the place where the two vehicles rest is a city of cessation-through-discrimination with remainder, not true ultimate cessation; and the Buddha conjures this city and then removes it precisely in response to the timid and weak minds of sentient beings and to their differing lineages. Through the eyes of Consciousness-Only, this intricate turn appears with particular clarity.