妙法蓮華經 白話全本 · 冊2

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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The Seven-Jeweled Stūpa Emerges from the Earth · A Voice from Within Praises “Excellent!”

爾時佛前有七寶塔，高五百由旬，縱廣二百五十由旬，從地踊出，住在空中，種種寶物而莊校之。五千欄楯，龕室千萬，無數幢幡以為嚴飾，垂寶瓔珞寶鈴萬億而懸其上。四面皆出多摩羅跋栴檀之香，充遍世界。其諸幡蓋，以金、銀、琉璃、車𤦲、馬腦、真珠、玫瑰、七寶合成，高至四天王宮。三十三天雨天曼陀羅華，供養寶塔。餘諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，千萬億眾，以一切華、香、瓔珞、幡蓋、伎樂，供養寶塔，恭敬、尊重、讚歎。爾時寶塔中出大音聲歎言：「善哉，善哉！釋迦牟尼世尊！能以平等大慧，教菩薩法，佛所護念，妙法華經，為大眾說。如是，如是！釋迦牟尼世尊！如所說者，皆是真實。」

At that time, before the Buddha, a stūpa made of the seven treasures—the traditional group including gold, silver, and lapis lazuli—emerged from beneath the earth and came to rest in open space. It stood five hundred yojanas high and measured two hundred and fifty yojanas in length and breadth. A yojana is an ancient Indian measure of distance, traditionally compared to the distance an ox cart travels in a day. Every kind of precious object adorned the stūpa. It had five thousand railings and tens of millions of niches—small chambers in which sacred objects could be installed. Countless banners and streamers magnificently decorated it. Jeweled necklaces—ornaments strung from pearls and gems—and myriads of millions of jeweled bells hung from its upper reaches. From all four sides came the fragrance of tamālapattra sandalwood, a precious fragrant wood, filling the entire world.

Its banners and canopies were made from the seven treasures: gold, silver, lapis lazuli, giant clamshell—a white, jade-like precious substance—agate, pearl, and red gem. They rose as high as the palaces of the Four Great Heavenly Kings, who dwell in the first heaven of the desire realm. The devas of the Heaven of the Thirty-Three, the second heaven of the desire realm, rained down heavenly māndārava flowers (a kind of wondrous celestial flower) as an offering to the jeweled stūpa. The other devas, dragons, yakṣas—fierce spirits—gandharvas—celestial musicians who do not eat meat or drink wine but feed only upon fragrance—asuras—quarrelsome non-devas—garuḍas—great golden-winged bird spirits—kiṃnaras—celestial singers shaped like humans but bearing horns—mahoragas—great serpent spirits—humans, nonhumans, and other beings, in an assembly of thousands of myriads of millions, offered every kind of flower, incense, jeweled necklace, banner, canopy, song, dance, and music to the stūpa. They revered, honored, and praised it.

Then a great voice issued from within the jeweled stūpa and proclaimed in praise: “Excellent, excellent! Śākyamuni World-Honored One! With great impartial wisdom, you are able to teach this Dharma for instructing bodhisattvas—the Lotus Sutra of the Wondrous Dharma, guarded and kept in mind by the buddhas—to this great assembly. It is so; it is exactly so! Śākyamuni World-Honored One! Everything you have taught is true, without falsehood.”

The Fourfold Assembly Sees What Has Never Been Seen · The Bodhisattva Great Joy in Preaching Asks the Cause

爾時四眾，見大寶塔住在空中，又聞塔中所出音聲，皆得法喜，怪未曾有，從座而起，恭敬合掌，却住一面。爾時有菩薩摩訶薩，名大樂說，知一切世間天、人、阿修羅等心之所疑，而白佛言：「世尊！以何因緣，有此寶塔從地踊出，又於其中發是音聲？」

At that time, the fourfold assembly—the monks, nuns, laymen, and laywomen—saw the great jeweled stūpa abiding in open space and heard the voice issuing from within it. They all gained the joy of the Dharma and marveled at what had never happened before. Rising from their seats, they reverently joined their palms and withdrew to stand at one side.

There was then a bodhisattva-mahāsattva—a great bodhisattva—named Great Joy in Preaching. Knowing the doubt in the minds of the devas, humans, asuras, and all the other beings of every world, he addressed the Buddha: “World-Honored One! Through what cause and condition has this jeweled stūpa emerged from the earth, and why has this voice issued from within it?”

The Full Body of Many Treasures Tathāgata · He Appears to Hear the Lotus Sutra and Bear Witness

爾時佛告大樂說菩薩：「此寶塔中有如來全身，乃往過去東方無量千萬億阿僧祇世界，國名寶淨，彼中有佛，號曰多寶。其佛行菩薩道時，作大誓願：『若我成佛、滅度之後，於十方國土有說法華經處，我之塔廟，為聽是經故，踊現其前，為作證明，讚言善哉。』 「彼佛成道已，臨滅度時，於天人大眾中告諸比丘：『我滅度後，欲供養我全身者，應起一大塔。』其佛以神通願力，十方世界，在在處處，若有說法華經者，彼之寶塔皆踊出其前，全身在於塔中，讚言：『善哉，善哉！』 「大樂說！今多寶如來塔，聞說法華經故，從地踊出，讚言：『善哉，善哉！』」

The Buddha then told the bodhisattva Great Joy in Preaching: “Within this jeweled stūpa is the full body of a Tathāgata—the dharma-body complete and entire, his full body undispersed. Long ago in the past, beyond immeasurable thousands of myriads of millions of incalculable worlds to the east, there was a land named Jewel-Pure. In that land was a buddha called Many Treasures. While that buddha was practicing the bodhisattva path, he made a great vow: ‘If I attain buddhahood, then after I pass into extinction—departing this life and entering nirvana—wherever in the lands of the ten directions the Lotus Sutra is taught, my stūpa-shrine will emerge before the place of teaching so that I may hear this sutra, bear witness to it, and praise it as excellent.’

“After that buddha attained the Way and was about to pass into extinction, he addressed the monks in the great assembly of devas and humans: ‘After I pass into extinction, whoever wishes to make offerings to my full body should raise a great stūpa.’ Through the power of that buddha’s vow and supernormal abilities, throughout the worlds of the ten directions, wherever anyone teaches the Lotus Sutra, his jeweled stūpa emerges before the place of teaching. His full body remains within the stūpa and praises the teaching: ‘Excellent, excellent!’

“Great Joy in Preaching! Now the stūpa of Many Treasures Tathāgata has emerged from the earth because he heard the Lotus Sutra being taught, and he has proclaimed: ‘Excellent, excellent!’”

They Wish to See the Buddha’s Body · Only after All the Emanation Buddhas Gather Will It Appear

是時大樂說菩薩，以如來神力故，白佛言：「世尊！我等願欲見此佛身。」 佛告大樂說菩薩摩訶薩：「是多寶佛，有深重願：『若我寶塔，為聽法華經故，出於諸佛前時，其有欲以我身示四眾者，彼佛分身諸佛——在於十方世界說法，盡還集一處，然後我身乃出現耳。』 「大樂說！我分身諸佛——在於十方世界說法者，今應當集。」 大樂說白佛言：「世尊！我等亦願欲見世尊分身諸佛，禮拜供養。」

At that time, through the Tathāgata’s supernormal power, the bodhisattva Great Joy in Preaching addressed the Buddha: “World-Honored One! We wish to see this buddha’s bodily form.”

The Buddha told the bodhisattva-mahāsattva Great Joy in Preaching: “Many Treasures Buddha made a profound and solemn vow: ‘Whenever my jeweled stūpa appears before a buddha so that I may hear the Lotus Sutra, if that buddha wishes to show my body to the fourfold assembly, all the emanation buddhas of that buddha—the buddhas dispersed throughout the worlds of the ten directions, teaching the Dharma—must return and gather in a single place. Only then will my body appear.’

“Great Joy in Preaching! My emanation buddhas, who are teaching the Dharma throughout the worlds of the ten directions, should now gather.”

Great Joy in Preaching addressed the Buddha: “World-Honored One! We also wish to see the World-Honored One’s emanation buddhas and to bow to them and make offerings.”

The White-Tuft Ray Shines · All Buddhas of the Ten Directions Come to Gather

爾時佛放白毫一光，即見東方五百萬億那由他恒河沙等國土諸佛，彼諸國土，皆以頗梨為地，寶樹、寶衣以為莊嚴，無數千萬億菩薩充滿其中，遍張寶幔，寶網羅上。彼國諸佛，以大妙音而說諸法，及見無量千萬億菩薩，遍滿諸國，為眾說法。南西北方、四維上下，白毫相光所照之處，亦復如是。爾時十方諸佛，各告眾菩薩言：「善男子！我今應往娑婆世界，釋迦牟尼佛所，并供養多寶如來寶塔。」

At that time, the Buddha emitted a ray from the white tuft between his eyebrows. The assembly immediately saw the buddhas in eastern lands equal in number to the sands of five hundred myriads of millions of nayutas (an exceedingly great number) of Ganges Rivers. In all those lands the ground was crystal, and jeweled trees and jeweled garments served as adornments. Innumerable thousands of myriads of millions of bodhisattvas filled them. Jeweled curtains were spread everywhere, with jeweled nets stretched above. The buddhas of those lands taught the many dharmas in great and wondrous voices. The assembly also saw immeasurable thousands of myriads of millions of bodhisattvas filling all those lands and teaching the Dharma to the multitudes.

It was the same in the south, west, and north, in the four intermediate directions (southeast, southwest, northeast, and northwest), and above and below: wherever the radiance from the white tuft shone, all was just so. Then the buddhas of the ten directions each told their assembly of bodhisattvas: “Good men! I should now go to the Sahā world (the world of endurance in which Śākyamuni Buddha teaches), to the place of Śākyamuni Buddha, and also make offerings to the jeweled stūpa of Many Treasures Tathāgata.”

The Sahā World Is Purified · Devas and Humans Are Moved to Other Lands

時娑婆世界即變清淨，琉璃為地，寶樹莊嚴，黃金為繩以界八道，無諸聚落、村營、城邑、大海、江河、山川、林藪。燒大寶香，曼陀羅華遍布其地，以寶網幔，羅覆其上，懸諸寶鈴。唯留此會眾，移諸天人置於他土。 是時，諸佛各將一大菩薩以為侍者，至娑婆世界，各到寶樹下。一一寶樹高五百由旬，枝、葉、華、菓次第莊嚴，諸寶樹下皆有師子之座，高五由旬，亦以大寶而校飾之。爾時諸佛，各於此座結加趺坐。如是展轉遍滿三千大千世界，而於釋迦牟尼佛一方所分之身猶故未盡。

At that time, the Sahā world was immediately transformed into purity. The ground became lapis lazuli, jeweled trees adorned it, and golden cords marked out eight roads. There were no settlements, encampments, villages, cities, oceans, rivers, mountains, valleys, forests, or marshlands. Precious incense was burned, and māndārava flowers covered the ground. Jeweled nets and curtains were spread over it, and jeweled bells hung above. Only the assembly at this Dharma-gathering was left in place; the other devas and humans were moved and settled in other lands.

Each buddha then came to the Sahā world accompanied by one great bodhisattva as an attendant, and each arrived beneath a jeweled tree. Every jeweled tree was five hundred yojanas high, its branches, leaves, flowers, and fruit adorning it in due order. Beneath each tree stood a lion seat—the lofty, broad seat of a buddha—five yojanas high and decorated with great jewels. Each buddha sat cross-legged upon one of these seats. In this way, they gradually filled the entire three-thousandfold great-thousand world, yet even then not all the bodies emanated by Śākyamuni Buddha in a single direction had arrived.

Another Two Hundred Myriads of Millions of Lands Are Transformed · The Eight Directions Make Room for the Emanation Buddhas

時釋迦牟尼佛欲容受所分身諸佛故，八方各更變二百萬億那由他國，皆令清淨，無有地獄、餓鬼、畜生及阿修羅，又移諸天、人置於他土。所化之國，亦以琉璃為地，寶樹莊嚴，樹高五百由旬，枝、葉、華、菓次第嚴飾，樹下皆有寶師子座，高五由旬，種種諸寶以為莊校。亦無大海、江河，及目真隣陀山、摩訶目真隣陀山、鐵圍山、大鐵圍山、須彌山等諸山王，通為一佛國土。寶地平正，寶交露幔遍覆其上；懸諸幡蓋，燒大寶香，諸天寶華遍布其地。 釋迦牟尼佛為諸佛當來坐故，復於八方各更變二百萬億那由他國，皆令清淨，無有地獄、餓鬼、畜生及阿修羅，又移諸天、人置於他土。所化之國，亦以琉璃為地，寶樹莊嚴，樹高五百由旬，枝、葉、華、菓次第莊嚴，樹下皆有寶師子座，高五由旬，亦以大寶而校飾之。亦無大海、江河，及目真隣陀山、摩訶目真隣陀山、鐵圍山、大鐵圍山、須彌山等諸山王，通為一佛國土。寶地平正，寶交露幔、遍覆其上；懸諸幡蓋，燒大寶香，諸天寶華遍布其地。

To make room for the buddhas emanated from him, Śākyamuni Buddha again transformed two hundred myriads of millions of nayutas of lands in each of the eight directions, making them all pure. There were no hell beings, hungry ghosts, animals, or asuras, and the devas and humans were again moved and settled in other lands. The transformed lands likewise had lapis-lazuli ground and were adorned with jeweled trees. Each tree stood five hundred yojanas high, its branches, leaves, flowers, and fruit arranged in due order as adornments. Beneath every tree stood a jeweled lion seat five yojanas high, decorated with many kinds of precious jewels. There were no oceans or rivers, nor any of the kings of mountains: Mount Mucilinda, Great Mount Mucilinda, the Iron Encircling Mountains (iron mountains that encircle the world), the Great Iron Encircling Mountains, Mount Sumeru (the high mountain at the center of the world), or the other great mountains. All the lands formed one continuous buddha-land. The jeweled ground was level and even, jeweled latticed canopies (canopies woven of jewels in dewdrop-shaped patterns) covered it throughout, banners and canopies hung above, precious incense burned, and heavenly jeweled flowers covered the ground.

So that the buddhas still to come would have places to sit, Śākyamuni Buddha once again transformed two hundred myriads of millions of nayutas of lands in each of the eight directions, making them all pure. There were no hell beings, hungry ghosts, animals, or asuras, and the devas and humans were again moved and settled in other lands. The transformed lands likewise had lapis-lazuli ground and were adorned with jeweled trees. Each tree stood five hundred yojanas high, its branches, leaves, flowers, and fruit adorning it in due order. Beneath every tree stood a jeweled lion seat five yojanas high, decorated with great jewels. There were no oceans or rivers, nor Mount Mucilinda, Great Mount Mucilinda, the Iron Encircling Mountains, the Great Iron Encircling Mountains, Mount Sumeru, or any of the other kings of mountains. All the lands formed one continuous buddha-land. The jeweled ground was level and even, jeweled latticed canopies covered it throughout, banners and canopies hung above, precious incense burned, and heavenly jeweled flowers covered the ground.

The Emanation Buddhas Fill Every Direction · Each Sends an Attendant to Inquire and Assent to Opening the Stūpa

爾時東方釋迦牟尼佛所分之身，百千萬億那由他恒河沙等國土中諸佛，各各說法，來集於此；如是次第十方諸佛皆悉來集，坐於八方。爾時一一方四百萬億那由他國土，諸佛如來遍滿其中。是時，諸佛各在寶樹下，坐師子座，皆遣侍者問訊釋迦牟尼佛，各齎寶華滿掬而告之言：「善男子！汝往詣耆闍崛山釋迦牟尼佛所，如我辭曰：『少病、少惱，氣力安樂，及菩薩、聲聞眾悉安隱不？』以此寶華散佛供養，而作是言：『彼某甲佛，與欲開此寶塔。』」諸佛遣使，亦復如是。

At that time, the bodies emanated by Śākyamuni Buddha in the east—the buddhas who were each teaching the Dharma throughout lands equal in number to the sands of hundreds of thousands of myriads of millions of nayutas of Ganges Rivers—came and gathered there. In this way, one after another, all the buddhas of the ten directions came and gathered, taking their seats throughout the eight directions. The buddhas, the Tathāgatas, filled four hundred myriads of millions of nayutas of lands in every direction.

Each buddha sat upon a lion seat beneath a jeweled tree and sent an attendant to inquire after Śākyamuni Buddha. Each gave his attendant a double handful full of jeweled flowers and instructed him: “Good man! Go to Śākyamuni Buddha on Mount Gṛdhrakūṭa—Vulture Peak—and convey my words: ‘Are you free of illness and distress? Is your strength secure and at ease? Are the assemblies of bodhisattvas and śrāvakas all well and at peace?’ Scatter these jeweled flowers over the Buddha as an offering and say: ‘Such-and-such Buddha wishes to join in opening this jeweled stūpa.’” All the buddhas sent their messengers in this same way.

With His Right Finger He Opens the Stūpa · Many Treasures Buddha’s Full Body Is as Though in Meditation

爾時釋迦牟尼佛，見所分身佛悉已來集，各各坐於師子之座，皆聞諸佛與欲同開寶塔，即從座起，住虛空中。一切四眾，起立合掌，一心觀佛。於是釋迦牟尼佛，以右指開七寶塔戶，出大音聲，如却關鑰開大城門。即時一切眾會，皆見多寶如來於寶塔中坐師子座，全身不散，如入禪定。又聞其言：「善哉，善哉！釋迦牟尼佛！快說是法華經，我為聽是經故而來至此。」爾時四眾等，見過去無量千萬億劫滅度佛說如是言，歎未曾有，以天寶華聚，散多寶佛及釋迦牟尼佛上。

At that time, Śākyamuni Buddha saw that all the buddhas emanated from him had come and gathered, each seated upon a lion seat, and he heard that they all assented to opening the jeweled stūpa together. He rose from his seat and remained in open space. The entire fourfold assembly rose, stood with palms joined, and gazed single-mindedly upon the Buddha.

Śākyamuni Buddha then used a finger of his right hand to open the door of the seven-jeweled stūpa. A great sound rang out, like the drawing back of a bolt and lock and the opening of the gate of a great city. At once, the entire assembly saw Many Treasures Tathāgata seated upon a lion seat within the jeweled stūpa, his full body undispersed, as though he had entered meditative concentration. They also heard him say: “Excellent, excellent! Śākyamuni Buddha! How splendidly you have taught this Lotus Sutra. I have come here so that I may hear this sutra.”

When the fourfold assembly and the others saw a buddha who had entered extinction immeasurable thousands of myriads of millions of aeons—aeons being immeasurably long spans of time—ago speak these words, they praised what had never happened before. Gathering heavenly jeweled flowers into heaps, they scattered them over Many Treasures Buddha and Śākyamuni Buddha.

The Two Buddhas Sit Together · By Supernormal Power the Assembly Is Lifted into Open Space

爾時多寶佛於寶塔中分半座與釋迦牟尼佛，而作是言：「釋迦牟尼佛！可就此座。」即時釋迦牟尼佛入其塔中，坐其半座，結加趺坐。爾時，大眾見二如來在七寶塔中師子座上結加趺坐，各作是念：「佛座高遠，唯願如來以神通力，令我等輩俱處虛空。」即時釋迦牟尼佛以神通力，接諸大眾皆在虛空，以大音聲普告四眾：「誰能於此娑婆國土廣說妙法華經，今正是時。如來不久當入涅槃，佛欲以此妙法華經付囑有在。」

At that time, Many Treasures Buddha shared half his seat within the jeweled stūpa with Śākyamuni Buddha and said: “Śākyamuni Buddha! Please take this seat.” Śākyamuni Buddha immediately entered the stūpa, took the half-seat, and sat cross-legged. The great assembly then saw the two Tathāgatas seated cross-legged together upon the lion seat inside the seven-jeweled stūpa. Each thought: “The Buddha’s seat is so high and distant. We only pray that the Tathāgata will use his supernormal power to enable all of us to abide together in open space.”

Śākyamuni Buddha at once used his supernormal power to lift the entire assembly into open space. In a great voice, he proclaimed to the fourfold assembly: “Who can teach the Lotus Sutra of the Wondrous Dharma widely here in this Sahā land? Now is precisely the time. It will not be long before the Tathāgata enters nirvana, and the Buddha wishes to entrust this Lotus Sutra of the Wondrous Dharma to someone capable of bearing it.”

Proclaiming This Meaning Again · The Holy Lord Comes for the Dharma

爾時世尊欲重宣此義，而說偈言： 　　「聖主世尊，雖久滅度，在寶塔中，
　　尚為法來。諸人云何不勤為法？
　　此佛滅度，無央數劫，處處聽法，
　　以難遇故。彼佛本願，我滅度後，
　　在在所往，常為聽法。又我分身，
　　無量諸佛，如恒沙等，來欲聽法。
　　及見滅度，多寶如來，各捨妙土，
　　及弟子眾、天人龍神、諸供養事，
　　令法久住，故來至此。為坐諸佛，
　　以神通力，移無量眾，令國清淨。
　　諸佛各各，詣寶樹下，如清淨池，
　　蓮華莊嚴。其寶樹下，諸師子座，
　　佛坐其上，光明嚴飾，如夜闇中，
　　燃大炬火。身出妙香，遍十方國，
　　眾生蒙薰，喜不自勝。譬如大風，
　　吹小樹枝。以是方便，令法久住。

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

　　“The Holy Lord, the World-Honored One Many Treasures,
　　although he passed into extinction long ago,
　　still abides within the jeweled stūpa
　　and comes for the sake of the true Dharma.
　　Why, then, do all of you not strive diligently for the Dharma?
　　Since this buddha entered extinction,
　　boundless, countless aeons have passed,
　　yet he still goes everywhere to hear the Dharma,
　　because the Dharma is so difficult to encounter.
　　That buddha’s original vow was this:
　　after I pass into extinction,
　　wherever I may go,
　　I will always appear in order to hear the Dharma.
　　My emanations as well,
　　the immeasurable buddhas,
　　as numerous as the sands of the Ganges,
　　have come because they wish to hear the Dharma
　　and to see Many Treasures Tathāgata,
　　who long ago passed into extinction.
　　Each has left behind his wondrous land,
　　his assembly of disciples, devas, humans, dragons, and spirits,
　　and all the offerings made there,
　　and has come here
　　so that the Dharma may long abide.
　　To provide seats for all these buddhas,
　　through supernormal power
　　I moved immeasurable multitudes
　　and made the lands pure.
　　Each of the buddhas
　　has gone beneath a jeweled tree,
　　like a lotus adorning
　　a clear and pure pond.
　　Beneath those jeweled trees
　　stand lion seats.
　　The buddhas sit upon them,
　　radiant and magnificently adorned,
　　like great torches burning
　　in the darkness of night.
　　Wondrous fragrance issues from their bodies
　　and spreads throughout the lands of the ten directions.
　　Sentient beings are suffused by the fragrance
　　and rejoice, unable to restrain themselves.
　　It is like a great wind
　　freely and without obstruction sweeping the branches of small trees.
　　Through this skillful means,
　　I cause the Dharma to abide for a long time.

Entrusting the Propagation of the Sutra · Whoever Can Protect and Uphold It Must Declare a Vow

　　告諸大眾：『我滅度後，誰能護持、
　　讀說斯經？今於佛前，自說誓言。
　　其多寶佛，雖久滅度，以大誓願，
　　而師子吼。多寶如來，及與我身，
　　所集化佛，當知此意。諸佛子等，
　　誰能護法，當發大願，令得久住。
　　其有能護，此經法者，則為供養，
　　我及多寶。此多寶佛，處於寶塔，
　　常遊十方。為是經故，亦復供養，
　　諸來化佛，莊嚴光飾、諸世界者。
　　若說此經，則為見我、多寶如來，
　　及諸化佛。諸善男子！各諦思惟，

　　I tell this entire assembly:
　　‘After I pass into extinction,
　　who can protect and uphold,
　　read, and teach this sutra?
　　Now, here before the Buddha,
　　declare your own vow.
　　Although Many Treasures Buddha
　　passed into extinction long ago,
　　through the power of his great vow
　　he now gives a lion’s roar—a fearless proclamation.
　　Many Treasures Tathāgata,
　　I myself,
　　and the assembled emanation buddhas
　　all know the meaning of this entrustment.
　　Sons of the Buddha,
　　whoever can protect the Dharma
　　should make a great vow
　　and cause it to abide for a long time.
　　Whoever can protect
　　the Dharma of this sutra
　　thereby makes offerings
　　to me and to Many Treasures.
　　This Many Treasures Buddha,
　　though abiding within the jeweled stūpa,
　　constantly travels throughout the ten directions.
　　For the sake of this sutra,
　　such a person also makes offerings
　　to all the emanation buddhas who have come,
　　the buddhas whose radiance and adornments
　　magnificently adorn the many worlds.
　　Whoever teaches this sutra
　　thereby sees me,
　　Many Treasures Tathāgata,
　　and all the emanation buddhas.

Six Difficult and Nine Easy Acts · Only Upholding This Sutra Is Truly Difficult

　　此為難事，宜發大願。諸餘經典，
　　數如恒沙，雖說此等，未足為難。
　　若接須彌，擲置他方，無數佛土，
　　亦未為難。若以足指，動大千界，
　　遠擲他國，亦未為難。若立有頂，
　　為眾演說，無量餘經，亦未為難。
　　若佛滅後，於惡世中，能說此經，
　　是則為難。假使有人，手把虛空，
　　而以遊行，亦未為難。於我滅後，
　　若自書持，若使人書，是則為難。
　　若以大地，置足甲上，昇於梵天，
　　亦未為難。佛滅度後，於惡世中，
　　暫讀此經，是則為難。假使劫燒，
　　擔負乾草，入中不燒，亦未為難。
　　我滅度後，若持此經、為一人說，
　　是則為難。若持八萬，四千法藏，
　　十二部經，為人演說，令諸聽者，
　　得六神通，雖能如是，亦未為難。
　　於我滅後，聽受此經，問其義趣，
　　是則為難。若人說法，令千萬億，
　　無量無數，恒沙眾生，得阿羅漢，
　　具六神通，雖有是益，亦未為難。
　　於我滅後，若能奉持，如斯經典，
　　是則為難。我為佛道，於無量土，

　　Good men! Each of you should reflect carefully:
　　this is a difficult task,
　　and you should make a great vow.
　　The many other scriptures
　　are as numerous as the sands of the Ganges;
　　even to teach all of them
　　would not yet be difficult.
　　Suppose someone lifted Mount Sumeru,
　　hurled it away to another region,
　　and cast it beyond innumerable buddha-lands:
　　even that would not yet be difficult.
　　Suppose someone used a single toe
　　to shake the entire great-thousand world
　　and hurl it far away to another land:
　　even that would not yet be difficult.
　　Suppose someone stood at the Heaven at the Summit of Existence,
　　the highest place in the form realm,
　　and taught the assembly
　　immeasurable other sutras:
　　even that would not yet be difficult.
　　But if, after the Buddha has passed into extinction,
　　someone in an evil and defiled age
　　can teach this sutra,
　　that indeed is difficult.
　　Suppose someone
　　could grasp open space in his hand
　　and carry it about as he traveled:
　　even that would not yet be difficult.
　　But if, after I pass into extinction,
　　someone copies and upholds this sutra himself
　　or has another person copy it,
　　that indeed is difficult.
　　Suppose someone placed the entire earth
　　upon a single toenail
　　and carried it upward to the Brahmā heaven,
　　the heaven of the first meditative absorption:
　　even that would not yet be difficult.
　　But if, after the Buddha has passed into extinction,
　　someone in an evil and defiled age
　　reads this sutra even briefly,
　　that indeed is difficult.
　　Suppose the conflagration at the end of an aeon were blazing
　　and someone, carrying a bundle of dry grass,
　　walked into the fire without being burned:
　　even that would not yet be difficult.
　　But if, after I pass into extinction,
　　someone upholds this sutra
　　and teaches it to even one person,
　　that indeed is difficult.
　　Suppose someone upheld the eighty-four thousand Dharma treasuries
　　and the twelve divisions of the scriptures—the twelve literary forms of the Buddha’s teaching—
　　and taught them to others,
　　causing all who heard
　　to attain the six higher knowledges—the six kinds of supernormal mastery:
　　even if someone could do this,
　　it would not yet be difficult.
　　But if, after I pass into extinction,
　　someone hears and accepts this sutra
　　and asks about the purport of its meaning,
　　that indeed is difficult.
　　Suppose someone taught the Dharma
　　and caused thousands of myriads of millions,
　　immeasurable, innumerable beings,
　　as numerous as the sands of the Ganges,
　　to attain the fruit of arhatship—the highest fruit of the śrāvaka vehicle—
　　and perfect the six higher knowledges:
　　even with benefit such as this,
　　it would not yet be difficult.
　　But if, after I pass into extinction,
　　someone can reverently uphold
　　a scripture such as this,
　　that indeed is difficult.

Whoever Can Uphold the Sutra Is a True Son of the Buddha and the Eye of the World

　　從始至今，廣說諸經，而於其中，
　　此經第一。若有能持，則持佛身。
　　諸善男子！於我滅後，誰能受持、
　　讀誦此經，今於佛前、自說誓言。
　　此經難持，若暫持者，我則歡喜，
　　諸佛亦然。如是之人，諸佛所歎。
　　是則勇猛，是則精進，是名持戒，
　　行頭陀者，則為疾得，無上佛道。
　　能於來世，讀持此經，是真佛子，
　　住淳善地。佛滅度後，能解其義，
　　是諸天人，世間之眼。於恐畏世，
　　能須臾說，一切天人，皆應供養。』」

　　For the sake of the buddha-way,
　　throughout immeasurable lands,
　　from the very beginning until now,
　　I have widely taught the many sutras.
　　Among all of them,
　　this sutra is foremost.
　　Whoever can uphold this sutra
　　thereby upholds the Buddha’s dharma-body.
　　Good men! After I pass into extinction,
　　who can accept and uphold,
　　read and recite this sutra?
　　Now, here before the Buddha,
　　declare your own vow.
　　This sutra is difficult to uphold.
　　If someone upholds it even briefly,
　　I will rejoice,
　　and all buddhas will rejoice as well.
　　A person such as this
　　is praised by all buddhas.
　　Such a person is called courageous;
　　such a person is called vigorous;
　　such a person is called one who upholds ethical discipline
　　and practices the ascetic observances that shake off worldly defilement.
　　Such a person will swiftly attain
　　the unsurpassed buddha-way.
　　Whoever, in a future age,
　　reads and upholds this sutra
　　is a true son of the Buddha,
　　abiding on the ground of deep and genuine goodness.
　　After the Buddha has passed into extinction,
　　whoever can understand the meaning of this sutra
　　is, among all devas and humans,
　　the eye of the world.
　　In a fearful and terrifying evil age,
　　whoever can teach this sutra even for a moment
　　should receive offerings
　　from every deva and human.’”

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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The Buddha’s Past Search for the Dharma · Relinquishing His Kingdom and Serving a Seer for a Thousand Years

爾時佛告諸菩薩及天人四眾：「吾於過去無量劫中，求法華經，無有懈惓。於多劫中常作國王，發願求於無上菩提，心不退轉。為欲滿足六波羅蜜，勤行布施，心無悋惜，象、馬、七珍、國、城、妻、子，奴婢、僕從，頭、目、髓、腦，身、肉、手、足，不惜軀命。時世人民壽命無量，為於法故，捐捨國位，委政太子，擊鼓宣令四方求法：『誰能為我說大乘者，吾當終身供給走使。』時有仙人來白王言：『我有大乘，名妙法華經。若不違我，當為宣說。』王聞仙言，歡喜踊躍，即隨仙人，供給所須——採菓、汲水、拾薪、設食，乃至以身而為床座——身心無惓，于時奉事。經於千歲，為於法故，精勤給侍，令無所乏。」

At that time, the Buddha told the bodhisattvas, devas, humans, and the fourfold assembly of monks, nuns, laymen, and laywomen: “Throughout immeasurable aeons in the past, I sought the Lotus Sutra without ever growing negligent or weary. For many aeons I repeatedly became a king, vowing to seek unsurpassed awakening, and my mind never turned back. Wishing to fulfill the six perfections—giving, discipline, patience, vigor, meditation, and wisdom, the six practices that carry one to the farther shore—I diligently practiced giving without the slightest miserliness in my heart. I gave elephants, horses, the seven precious things, kingdoms, cities, wife, children, male and female servants, and attendants; my own head, eyes, marrow, brain, body, flesh, hands, and feet—without sparing body or life.

“At that time, the people of the world possessed immeasurably long lives. For the sake of the Dharma, I relinquished the royal throne, entrusted the government to the crown prince, beat a drum, and proclaimed throughout the four quarters that I was seeking the Dharma: ‘Whoever can teach me the great vehicle—the vast path that leads to buddhahood—I will support for the rest of my life and serve as an attendant, running his errands.’ A seer then came and addressed the king: ‘I possess a great-vehicle teaching named the Sutra of the Lotus of the Wondrous Dharma. If you do not disobey me, I will teach it to you.’ When the king heard the seer’s words, he leapt for joy and immediately followed him, supplying everything he needed—gathering fruit, drawing water, collecting firewood, preparing food, and even making his own body a bed and seat. Without weariness in body or mind, he served the seer in this way. For a thousand years, all for the sake of the Dharma, he diligently attended upon him and allowed him to lack nothing.”

Proclaiming the Meaning Again · Diligently Seeking the Great Dharma and Thereby Attaining Buddhahood

爾時世尊欲重宣此義，而說偈言： 　　「我念過去劫，為求大法故，
　　雖作世國王，不貪五欲樂。
　　搥鍾告四方，誰有大法者，
　　若為我解說，身當為奴僕。
　　時有阿私仙，來白於大王：
　　『我有微妙法，世間所希有。
　　若能修行者，吾當為汝說。』
　　時王聞仙言，心生大喜悅，
　　即便隨仙人，供給於所須，
　　採薪及菓蓏，隨時恭敬與，
　　情存妙法故，身心無懈惓。
　　普為諸眾生，勤求於大法，
　　亦不為己身，及以五欲樂。
　　故為大國王，勤求獲此法，
　　遂致得成佛，今故為汝說。」

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

　　“I remember the aeons of the past,
　　when, for the sake of seeking the great Dharma,
　　although I was a king in the world,
　　I did not covet the pleasures of the five desires—
　　forms, sounds, scents, tastes, and touch.
　　I struck a bell and proclaimed throughout the four quarters:
　　‘Who possesses the great Dharma?
　　If someone will explain it to me,
　　I will become his servant.’
　　At that time, the seer Asi, an ascetic sage,
　　came and addressed the great king:
　　‘I possess a wondrous Dharma,
　　rarely found in the world.
　　If you are able to cultivate and practice it,
　　I will teach it to you.’
　　When the king heard the seer’s words,
　　great joy arose in his heart.
　　He immediately followed the seer
　　and supplied everything he needed,
　　gathering firewood and fruits and gourds,
　　and respectfully giving them whenever required.
　　Because his heart remained fixed upon the wondrous Dharma,
　　his body and mind knew no negligence or weariness.
　　For the sake of all sentient beings everywhere,
　　he diligently sought the great Dharma;
　　it was not for his own body,
　　nor for the pleasures of the five desires.
　　Therefore I became a great king;
　　diligently seeking, I obtained this Dharma,
　　and thereby ultimately attained buddhahood.
　　For this reason I now teach it to you.”

The Seer Was Devadatta · The Good Friend Through Whom I Became a Buddha

佛告諸比丘：「爾時王者，則我身是；時仙人者，今提婆達多是。由提婆達多善知識故，令我具足六波羅蜜，慈悲喜捨，三十二相，八十種好，紫磨金色，十力、四無所畏、四攝法、十八不共神通道力，成等正覺，廣度眾生，皆因提婆達多善知識故。」

The Buddha told the monks: “The king at that time was I myself. The seer at that time is now Devadatta—the Buddha’s cousin, who later harmed the Buddha and split the monastic community. Because I had Devadatta as a good friend—a teacher and companion who guided me toward goodness and the path—I was enabled to fulfill the six perfections; loving-kindness, compassion, sympathetic joy, and equanimity, the four immeasurables; the thirty-two marks and eighty signs of a buddha’s body; the purple-gold hue of the finest refined gold; the ten powers of knowledge possessed by a buddha; the four fearlessnesses in teaching the Dharma; the four means of gathering—giving, kind speech, beneficial action, and shared benefit; the eighteen exclusive dharmas, eighteen qualities unique to a buddha and not shared with the two vehicles; and the powers of supernormal knowledge and the path. I attained complete awakening and widely delivered sentient beings. All of this was because of Devadatta, my good friend.”

Devadatta Receives a Prediction · The Future Heavenly King Tathāgata

告諸四眾：「提婆達多却後過無量劫，當得成佛，號曰天王如來、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。世界名天道。時天王佛住世二十中劫，廣為眾生說於妙法，恒河沙眾生得阿羅漢果，無量眾生發緣覺心，恒河沙眾生發無上道心，得無生忍，至不退轉。時天王佛般涅槃後，正法住世二十中劫。全身舍利起七寶塔，高六十由旬，縱廣四十由旬，諸天人民，悉以雜華、末香、燒香、塗香，衣服、瓔珞、幢幡、寶蓋，伎樂、歌頌，禮拜供養七寶妙塔。無量眾生得阿羅漢果，無量眾生悟辟支佛，不可思議眾生發菩提心，至不退轉。」

The Buddha told the fourfold assembly: “After immeasurable aeons have passed, Devadatta will become a buddha named Heavenly King Tathāgata, Worthy of Offerings—worthy to receive offerings; Perfectly and Universally Awakened—rightly and universally knowing all dharmas; Complete in Knowledge and Conduct—perfect in both wisdom and conduct; Well-Gone—one who has skillfully gone beyond the world; Knower of the World—one who thoroughly understands the world; Unsurpassed One—the unsurpassed great person; Tamer of Persons—a great person skilled in taming and guiding sentient beings; Teacher of Devas and Humans—the guide of devas and humans; Buddha; World-Honored One. His world will be named Heavenly Path.

“At that time, Heavenly King Buddha will remain in the world for twenty intermediate aeons—each an exceedingly long measure of time—and will widely teach the wondrous Dharma to sentient beings. Sentient beings as numerous as the sands of the Ganges will attain the fruit of arhatship, the highest fruit of the śrāvaka vehicle. Immeasurable sentient beings will arouse the resolve for the awakening of a pratyekabuddha, a solitary awakener. Sentient beings as numerous as the sands of the Ganges will arouse the mind of the unsurpassed way, attain acceptance of the non-arising of dharmas—the wisdom that rests securely in the truth that dharmas neither arise nor cease—and reach nonretrogression.

“After Heavenly King Buddha enters parinirvāṇa, final nirvāṇa, the true Dharma will remain in the world for twenty intermediate aeons. A stūpa of the seven precious things will be raised over his full-body relics. It will stand sixty yojanas high and measure forty yojanas in length and breadth, a yojana being an ancient Indian measure of distance. Devas and humans will all use many-colored flowers; powdered incense, burning incense, and fragrant ointments; robes; jeweled necklaces; standards and banners; precious canopies; music and dance; and songs of praise to bow before and make offerings to this wondrous seven-jeweled stūpa. Immeasurable sentient beings will attain the fruit of arhatship; immeasurable sentient beings will awaken as pratyekabuddhas, solitary awakeners; inconceivably many sentient beings will arouse the mind of awakening and reach nonretrogression.”

The Merit of Hearing the Chapter on Devadatta

佛告諸比丘：「未來世中，若有善男子、善女人，聞妙法華經提婆達多品，淨心信敬不生疑惑者，不墮地獄、餓鬼、畜生，生十方佛前，所生之處，常聞此經。若生人天中，受勝妙樂，若在佛前，蓮華化生。」

The Buddha told the monks: “In future ages, if any good man or good woman hears the Chapter on Devadatta in the Sutra of the Lotus of the Wondrous Dharma and, with a pure mind, trusts it, reveres it, and gives rise to no doubt, that person will not fall into hell, the realm of hungry ghosts, or the animal realm. That person will be born before the buddhas of the ten directions and, wherever born, will constantly hear this sutra. If born among humans or devas, that person will enjoy excellent, wondrous happiness. If born before a buddha, that person will be born by transformation within a lotus, without passing through a womb.”

Accumulation of Wisdom Requests to Return · Mañjuśrī Emerges from the Dragon Palace

於時下方多寶世尊所從菩薩，名曰智積，白多寶佛：「當還本土。」釋迦牟尼佛告智積曰：「善男子！且待須臾。此有菩薩，名文殊師利，可與相見，論說妙法，可還本土。」 爾時文殊師利坐千葉蓮華，大如車輪——俱來菩薩亦坐寶蓮華——從於大海娑竭羅龍宮自然踊出，住虛空中，詣靈鷲山，從蓮華下，至於佛所，頭面敬禮二世尊足。修敬已畢，往智積所，共相慰問，却坐一面。

At that time, a bodhisattva who had come in the retinue of Many Treasures, the World-Honored One from below, was named Accumulation of Wisdom. He addressed Many Treasures Buddha: “We should now return to our original land.” Śākyamuni Buddha told Accumulation of Wisdom: “Good man, wait a moment. Here is a bodhisattva named Mañjuśrī. You may meet him and discuss the wondrous Dharma together, and then return to your original land.”

At that time, Mañjuśrī sat upon a thousand-petaled lotus as large as a chariot wheel. The bodhisattvas who came with him were likewise seated upon jeweled lotuses. From the dragon palace of Sāgara—the palace of the dragon king of the sea—beneath the great ocean, they emerged naturally and remained in the open sky. They traveled to Vulture Peak (Mount Gṛdhrakūṭa). Mañjuśrī descended from the lotus, came before the buddhas, and reverently bowed his head and face at the feet of the two World-Honored Ones. Having completed these acts of reverence, he went to Accumulation of Wisdom. They greeted and inquired after one another, then withdrew and sat to one side.

Mañjuśrī’s Teaching in the Dragon Palace · The Immeasurable Beings He Delivered Appear as Proof

智積菩薩問文殊師利：「仁往龍宮，所化眾生，其數幾何？」 文殊師利言：「其數無量，不可稱計，非口所宣，非心所測，且待須臾，自當有證。」所言未竟，無數菩薩坐寶蓮華，從海踊出，詣靈鷲山，住在虛空。此諸菩薩，皆是文殊師利之所化度，具菩薩行，皆共論說六波羅蜜。本聲聞人，在虛空中說聲聞行，今皆修行大乘空義。文殊師利謂智積曰：「於海教化，其事如是。」 爾時智積菩薩以偈讚曰： 　　「大智德勇健，化度無量眾，
　　今此諸大會，及我皆已見。
　　演暢實相義，開闡一乘法，
　　廣導諸眾生，令速成菩提。」

The bodhisattva Accumulation of Wisdom asked Mañjuśrī: “Noble one, when you went to the dragon palace, how many sentient beings did you transform?”

Mañjuśrī replied: “Their number is immeasurable and cannot be calculated. It cannot be expressed by the mouth and cannot be fathomed by the mind. Wait a moment; there will naturally be proof.” Before he had finished speaking, countless bodhisattvas, seated upon jeweled lotuses, emerged from the sea, traveled to Vulture Peak, and remained in the open sky. All these bodhisattvas had been transformed and delivered by Mañjuśrī. They possessed the bodhisattva practices and all discussed and taught the six perfections together. Those who had originally been śrāvakas taught the practices of the śrāvaka vehicle while in the open sky; now they all practiced the great vehicle’s meaning of emptiness—the teaching that all dharmas are empty. Mañjuśrī told Accumulation of Wisdom: “This is how the teaching and transformation in the ocean took place.”

At that time, the bodhisattva Accumulation of Wisdom praised him in verse:

　　“Your great wisdom and virtue are courageous and strong;
　　you have transformed and delivered immeasurable beings.
　　This entire great assembly before us,
　　and I myself, have now seen them.
　　You unfold and make clear the meaning of the true mark,
　　open and expound the Dharma of the One Vehicle—the one ultimate path to buddhahood,
　　and widely guide the many sentient beings,
　　causing them swiftly to attain awakening.”

Mañjuśrī Teaches Only the Lotus · The Eight-Year-Old Dragon Girl Can Attain Awakening

文殊師利言：「我於海中，唯常宣說妙法華經。」 智積問文殊師利言：「此經甚深微妙，諸經中寶，世所希有。頗有眾生，勤加精進，修行此經，速得佛不？」 文殊師利言：「有娑竭羅龍王女，年始八歲，智慧利根，善知眾生諸根行業，得陀羅尼，諸佛所說甚深祕藏，悉能受持。深入禪定，了達諸法，於剎那頃發菩提心，得不退轉，辯才無礙。慈念眾生、猶如赤子，功德具足，心念口演，微妙廣大，慈悲仁讓，志意和雅，能至菩提。」

Mañjuśrī said: “In the ocean, I constantly taught only the Sutra of the Lotus of the Wondrous Dharma.”

Accumulation of Wisdom asked Mañjuśrī: “This sutra is exceedingly profound and wondrous, a treasure among all sutras, rarely found in the world. Is there any sentient being who, by applying diligent vigor and cultivating this sutra, can swiftly attain buddhahood or not?”

Mañjuśrī said: “The dragon king Sāgara has a daughter only eight years old. Her wisdom is keen and her faculties are sharp. She knows well the many faculties, conduct, and karma of sentient beings. She has attained dhāraṇī—the power of complete retention, retaining teachings without loss, able to hold what is wholesome and ward off what is unwholesome—and can receive and uphold without forgetting every profound hidden treasury taught by the buddhas. She has entered deeply into meditation and thoroughly comprehends all dharmas. In the space of a single instant, she aroused the mind of awakening, attained nonretrogression, and gained unobstructed eloquence. She holds sentient beings in compassion as a mother cherishes her infant child. Her qualities are complete. Whatever she thinks in her heart and expounds with her mouth is wondrous and vast. Compassionate, benevolent, and yielding, gentle and refined in resolve and intent, she is able to reach awakening.”

Accumulation of Wisdom Does Not Believe · The Girl Should Not Attain Complete Awakening So Swiftly

智積菩薩言：「我見釋迦如來，於無量劫難行苦行，積功累德，求菩提道，未曾止息。觀三千大千世界，乃至無有如芥子許非是菩薩捨身命處，為眾生故，然後乃得成菩提道。不信此女於須臾頃、便成正覺。」

The bodhisattva Accumulation of Wisdom said: “I have seen Śākyamuni Tathāgata perform difficult austerities through immeasurable aeons, accumulating merit and virtue and seeking the path of awakening without ever stopping. When I survey the three-thousand-great-thousand world, there is not even a place as large as a mustard seed that is not a place where this bodhisattva relinquished body and life for the sake of sentient beings; only after all this did he attain the path of awakening. I do not believe that this girl can attain complete awakening in a mere moment.”

The Dragon Girl Appears before the Assembly and Praises the Buddha

言論未訖，時龍王女忽現於前，頭面禮敬，却住一面，以偈讚曰： 　　「深達罪福相，遍照於十方，
　　微妙淨法身，具相三十二，
　　以八十種好，用莊嚴法身。
　　天人所戴仰，龍神咸恭敬，
　　一切眾生類，無不宗奉者。
　　又聞成菩提，唯佛當證知，
　　我闡大乘教，度脫苦眾生。」

Before he had finished speaking, the daughter of the dragon king suddenly appeared before the assembly. She bowed her head and face in reverence, withdrew to one side, and spoke in verse in praise of the Buddha:

　　“You deeply comprehend the marks of wrongdoing and merit;
　　your wisdom’s radiance illumines the ten directions.
　　Your wondrous, pure Dharma-body
　　is furnished with the thirty-two marks,
　　and the eighty signs
　　adorn that Dharma-body.
　　Devas and humans revere and look up to you;
　　nāgas and spirits all pay homage.
　　Among every class of sentient being,
　　not one fails to honor and serve you.
　　I have also heard: to accomplish awakening,
　　only a buddha can bear witness and certify.
　　(And now) I shall unfold the great-vehicle teaching
　　and deliver sentient beings who suffer.”

Śāriputra Challenges Her with the Five Obstacles of a Woman’s Body

時舍利弗語龍女言：「汝謂不久得無上道，是事難信。所以者何？女身垢穢，非是法器，云何能得無上菩提。佛道懸曠，經無量劫勤苦積行，具修諸度，然後乃成。又女人身猶有五障：一者、不得作梵天王，二者、帝釋，三者、魔王，四者、轉輪聖王，五者、佛身。云何女身速得成佛？」

At that time, Śāriputra told the dragon girl: “You claim that before long you will attain the unsurpassed way. This is difficult to trust. Why? A woman’s body is filthy and impure, not a vessel for the Dharma. How could it attain unsurpassed awakening? The buddha-way is vast and far-reaching. Only after cultivating painfully through immeasurable aeons, accumulating practices, and fully cultivating all the perfections can it be accomplished. Moreover, a woman’s body still has five obstacles: first, she cannot become a Brahmā king, the ruler of the first-dhyāna heavens in the form realm; second, she cannot become Śakra, ruler of the Heaven of the Thirty-Three; third, she cannot become a Māra king, ruler of the Heaven of Enjoying Conjurations by Others in the desire realm; fourth, she cannot become a wheel-turning sage-king, the ideal king who rules the four continents; fifth, she cannot attain the body of a buddha. How could someone in a woman’s body swiftly become a buddha?”

The Jewel-Offering Simile · Transformation into a Man and Attainment of Buddhahood

爾時龍女有一寶珠，價直三千大千世界，持以上佛。佛即受之。龍女謂智積菩薩、尊者舍利弗言：「我獻寶珠，世尊納受，是事疾不？」 答言：「甚疾。」 女言：「以汝神力，觀我成佛，復速於此。」 當時眾會，皆見龍女忽然之間變成男子，具菩薩行，即往南方無垢世界，坐寶蓮華，成等正覺，三十二相、八十種好，普為十方一切眾生演說妙法。

At that time, the dragon girl possessed a precious jewel worth an entire three-thousand-great-thousand world. She held it up and offered it to the Buddha, and the Buddha accepted it at once. The dragon girl said to the bodhisattva Accumulation of Wisdom and the Venerable Śāriputra: “I offered this precious jewel, and the World-Honored One received and accepted it. Was this swift or not?”

They replied: “Exceedingly swift.”

The girl said: “With your supernormal powers, watch me become a buddha. It will be swifter still.”

At that moment, everyone in the assembly saw the dragon girl suddenly become a man, fulfill the bodhisattva practices, go at once to the Stainless World in the south, sit upon a jeweled lotus, and attain complete awakening. Furnished with the thirty-two marks and eighty signs, she universally taught the wondrous Dharma to all sentient beings throughout the ten directions.

The Assembly Sees from Afar and Receives Predictions

爾時娑婆世界，菩薩、聲聞、天龍八部、人與非人，皆遙見彼龍女成佛，普為時會人天說法，心大歡喜，悉遙敬禮。無量眾生，聞法解悟，得不退轉；無量眾生，得受道記。無垢世界，六反震動；娑婆世界，三千眾生住不退地，三千眾生發菩提心而得受記。智積菩薩及舍利弗，一切眾會，默然信受。

At that time, the bodhisattvas, śrāvakas, the eight classes of Dharma-protecting beings—devas, nāgas, yakṣas, and the others—humans, and nonhumans in the Sahā world, the world of endurance in which Śākyamuni teaches, all saw from afar that the dragon girl had become a buddha and was universally teaching the Dharma to the devas and humans in that assembly. Great joy arose in their hearts, and they all paid reverence from afar. Immeasurable sentient beings heard the Dharma, understood and awakened, and attained nonretrogression. Immeasurable sentient beings received predictions of the path. The Stainless World shook in six ways. In the Sahā world, three thousand sentient beings came to abide on the ground of nonretrogression, and three thousand sentient beings aroused the mind of awakening and received predictions. The bodhisattva Accumulation of Wisdom, Śāriputra, and the entire assembly silently accepted the teaching in trust.

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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Medicine King, Great Joy in Preaching, and Twenty Thousand Bodhisattvas Vow to Uphold the Sutra

爾時藥王菩薩摩訶薩及大樂說菩薩摩訶薩，與二萬菩薩眷屬俱，皆於佛前作是誓言：「唯願世尊不以為慮。我等於佛滅後，當奉持、讀誦、說此經典。後惡世眾生，善根轉少，多增上慢，貪利供養，增不善根，遠離解脫。雖難可教化，我等當起大忍力，讀誦此經，持說、書寫、種種供養，不惜身命。」

At that time, Medicine King (Bhaiṣajyarāja) Bodhisattva-Mahāsattva—a great bodhisattva—and Great Joy in Preaching Bodhisattva-Mahāsattva, together with twenty thousand bodhisattvas in their retinue, all made this vow before the Buddha: “We pray that the World-Honored One will not be concerned. After the Buddha has entered extinction, we will receive and uphold, read and recite, and teach this sutra. In the evil age to come, the wholesome roots of sentient beings will grow ever fewer. Many will harbor overweening pride—claiming realization where none is realized and exalting themselves. They will greedily seek gain and offerings, increase their unwholesome roots, and move ever farther from liberation. Although such beings will be difficult to teach and transform, we will arouse great powers of patient endurance. We will read and recite this sutra, receive and uphold it, teach it, copy it, and make many kinds of offerings to it, not sparing even our bodies or lives.”

Five Hundred Arhats and Eight Thousand in Training and Beyond Training Vow to Teach Broadly in Other Lands

爾時眾中五百阿羅漢得受記者、白佛言：「世尊！我等亦自誓願，於異國土、廣說此經。」 復有學、無學八千人、得受記者，從座而起，合掌向佛作是誓言：「世尊！我等亦當於他國土廣說此經。所以者何？是娑婆國中，人多弊惡，懷增上慢，功德淺薄、瞋濁諂曲，心不實故。」

At that time, five hundred arhats in the assembly who had received predictions of future buddhahood addressed the Buddha: “World-Honored One! We too make our own vow to teach this sutra broadly in other lands.”

There were also eight thousand who had received predictions, some still in training—the noble ones still training to end their afflictions—and some beyond training—the noble ones whose afflictions were ended and who had nothing further to learn. They rose from their seats, joined their palms toward the Buddha, and made this vow: “World-Honored One! We too will teach this sutra broadly in other lands. Why? In this Sahā land—the world of endurance in which Śākyamuni Buddha teaches—most people are base and evil. They harbor overweening pride, possess shallow qualities, are turbid with anger and crooked with flattery, and their hearts are not true.”

The Buddha Gives a Prediction to His Aunt Mahāprajāpatī

爾時佛姨母摩訶波闍波提比丘尼，與學、無學比丘尼六千人俱，從座而起，一心合掌，瞻仰尊顏，目不暫捨。於時世尊告憍曇彌：「何故憂色而視如來，汝心將無謂我不說汝名，授阿耨多羅三藐三菩提記耶？憍曇彌！我先總說一切聲聞皆已授記，今汝欲知記者，將來之世，當於六萬八千億諸佛法中為大法師，及六千學、無學比丘尼俱為法師。汝如是漸漸具菩薩道，當得作佛，號一切眾生喜見如來、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。憍曇彌！是一切眾生喜見佛及六千菩薩，轉次授記得阿耨多羅三藐三菩提。」

At that time, the nun Mahāprajāpatī, the Buddha’s maternal aunt, was present together with six thousand nuns in training and beyond training. They rose from their seats, single-mindedly joined their palms, and gazed up at the World-Honored One’s honored countenance without turning their eyes away even for a moment. The World-Honored One then told Gautamī—the clan-name by which Mahāprajāpatī was addressed: “Why do you look upon the Tathāgata with a sorrowful expression? Could you be thinking that I have not spoken your name and have not given you a prediction of unsurpassed, complete, perfect awakening—the complete fruit of buddhahood? Gautamī! I previously said in general that every śrāvaka has already received a prediction. Now, if you wish to know your own prediction: in a future age, amid the Dharma of six trillion eight hundred billion buddhas, you will become a great Dharma teacher. The six thousand nuns in training and beyond training will likewise all become Dharma teachers. In this way you will gradually complete the bodhisattva path and attain buddhahood. You will be named Joy-to-Behold for All Sentient Beings Tathāgata; Worthy of Offerings (worthy to receive offerings); Perfectly and Universally Awakened (rightly and universally knowing all dharmas); Complete in Knowledge and Conduct (perfectly complete in wisdom and conduct); Well-Gone (one who has skillfully departed the world); Knower of the World (one who thoroughly understands the world); Unsurpassed One (the unsurpassed great person); Tamer of Persons (a great person skilled in taming and guiding sentient beings); Teacher of Devas and Humans (the guide of devas and humans); Buddha; World-Honored One. Gautamī! Joy-to-Behold for All Sentient Beings Buddha and the six thousand bodhisattvas will successively give one another predictions and attain unsurpassed, complete, perfect awakening.”

The Buddha Gives a Prediction to Yaśodharā

爾時羅睺羅母耶輸陀羅比丘尼作是念：「世尊於授記中，獨不說我名。」 佛告耶輸陀羅：「汝於來世百千萬億諸佛法中修菩薩行，為大法師，漸具佛道。於善國中當得作佛，號具足千萬光相如來、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。佛壽無量阿僧祇劫。」

At that time, the nun Yaśodharā, Rāhula’s mother (Rāhula was the Buddha’s son), thought: “Among all these predictions, only my name has been left unspoken by the World-Honored One.”

The Buddha told Yaśodharā: “In a future age, amid the Dharma of hundreds of thousands of myriads of millions of buddhas, you will cultivate the bodhisattva practices, become a great Dharma teacher, and gradually complete the buddha-way. In a wholesome land you will attain buddhahood. You will be named Fully Endowed with Ten Million Radiant Marks Tathāgata; Worthy of Offerings; Perfectly and Universally Awakened; Complete in Knowledge and Conduct; Well-Gone; Knower of the World; Unsurpassed One; Tamer of Persons; Teacher of Devas and Humans; Buddha; World-Honored One. That Buddha’s lifespan will be immeasurable incalculable aeons.”

The Nuns Rejoice and Speak in Verse

爾時摩訶波闍波提比丘尼及耶輸陀羅比丘尼，并其眷屬，皆大歡喜，得未曾有，即於佛前而說偈言： 　　「世尊導師，安隱天人，我等聞記，
　　心安具足。」
諸比丘尼說是偈已，白佛言：「世尊！我等亦能於他方國土廣宣此經。」

At that time, the nun Mahāprajāpatī and the nun Yaśodharā, together with their retinues, all rejoiced greatly and gained what they had never experienced before. There before the Buddha, they spoke in verse:

　　“The World-Honored One is our Guide,
　　bringing peace to devas and humans.
　　We have heard our predictions;
　　our hearts are at peace and fully content.”

After the nuns had spoken this verse, they addressed the Buddha: “World-Honored One! We too are able to proclaim this sutra broadly in lands of other directions.”

Eighty Trillion Nayutas of Bodhisattvas Give a Lion’s Roar and Make Their Vow

爾時世尊視八十萬億那由他諸菩薩摩訶薩。是諸菩薩——皆是阿惟越致，轉不退法輪，得諸陀羅尼——即從座起，至於佛前，一心合掌，而作是念：「若世尊告勅我等持說此經者，當如佛教，廣宣斯法。」復作是念：「佛今默然，不見告勅，我當云何？」時諸菩薩敬順佛意，并欲自滿本願，便於佛前，作師子吼而發誓言：「世尊！我等於如來滅後，周旋往返十方世界，能令眾生書寫此經，受持、讀誦，解說其義，如法修行，正憶念，皆是佛之威力。唯願世尊，在於他方遙見守護。」

At that time, the World-Honored One looked upon the eighty trillion nayutas—an exceedingly great unit of number—of bodhisattva-mahāsattvas. These bodhisattvas had all reached nonretrogression, turned the Dharma-wheel from which there is no retreat, and attained many dhāraṇīs—the power of complete retention, retaining teachings without loss, able to hold what is wholesome and ward off what is unwholesome. They immediately rose from their seats, went before the Buddha, joined their palms single-mindedly, and thought: “If the World-Honored One instructs us to uphold and teach this sutra, we will follow the Buddha’s teaching and proclaim this Dharma broadly.” They then thought again: “The Buddha is silent now. We do not see him instructing us. What should we do?”

At that time, the bodhisattvas reverently accorded with the Buddha’s intent and also wished to fulfill their own original vows. There before the Buddha, they therefore gave a lion’s roar—a fearless proclamation—and made this vow: “World-Honored One! After the Tathāgata has entered extinction, we will travel back and forth throughout the worlds of the ten directions. We will enable sentient beings to copy this sutra, receive and uphold it, read and recite it, explain its meaning, practice in accordance with the Dharma, and recollect it rightly. All of this will be through the Buddha’s majestic power. We pray that the World-Honored One, though in another land, will behold us from afar, watch over us, and protect us.”

The Three Kinds of Powerful Enemies · The Repeated Verse

即時諸菩薩俱同發聲、而說偈言： 　　「唯願不為慮，於佛滅度後，
　　恐怖惡世中，我等當廣說。
　　有諸無智人，惡口罵詈等，
　　及加刀杖者，我等皆當忍。
　　惡世中比丘，邪智心諂曲，
　　未得謂為得，我慢心充滿。
　　或有阿練若，納衣在空閑，
　　自謂行真道，輕賤人間者。
　　貪著利養故，與白衣說法，
　　為世所恭敬，如六通羅漢。
　　是人懷惡心，常念世俗事，
　　假名阿練若，好出我等過，
　　而作如是言：『此諸比丘等，
　　為貪利養故，說外道論議；
　　自作此經典，誑惑世間人，
　　為求名聞故，分別於是經。』
　　常在大眾中，欲毀我等故，
　　向國王大臣，婆羅門居士，
　　及餘比丘眾，誹謗說我惡，
　　謂是邪見人，說外道論議。
　　我等敬佛故，悉忍是諸惡。
　　為斯所輕言，汝等皆是佛，
　　如此輕慢言，皆當忍受之。
　　濁劫惡世中，多有諸恐怖，
　　惡鬼入其身，罵詈毀辱我。
　　我等敬信佛，當著忍辱鎧，
　　為說是經故，忍此諸難事。
　　我不愛身命，但惜無上道，
　　我等於來世，護持佛所囑，
　　世尊自當知。濁世惡比丘，
　　不知佛方便，隨宜所說法，
　　惡口而顰蹙，數數見擯出，
　　遠離於塔寺。如是等眾惡，
　　念佛告勅故，皆當忍是事。
　　諸聚落城邑，其有求法者，
　　我皆到其所，說佛所囑法。
　　我是世尊使，處眾無所畏，
　　我當善說法，願佛安隱住。
　　我於世尊前，諸來十方佛，
　　發如是誓言，佛自知我心。」

At once, all the bodhisattvas raised their voices together and spoke in verse:

　　“We pray that you will not be concerned.
　　After the Buddha has entered extinction,
　　in the fearful and evil age,
　　we will teach this sutra broadly.
　　There will be people without wisdom
　　who abuse and revile us with evil words;
　　there will also be those who attack us with knives and staves.
　　We will endure them all.
　　Monks in the evil age
　　will hold perverse views and crooked, flattering hearts.
　　Having attained nothing, they will claim attainment;
　　their hearts will be filled with self-conceit.
　　Some will dwell in an araṇya—a secluded place of practice—
　　wearing patched robes in open, quiet places.
　　They will claim to practice the true path
　　while despising the people of the world.
　　Because they greedily cling to gain and offerings,
　　they will teach the Dharma to white-robed laypeople.
　　The world will revere them
　　as though they were arhats with the six supernormal powers.
　　These people will harbor evil hearts
　　and constantly think of worldly affairs.
　　Falsely bearing the name of those who dwell in an araṇya,
　　they will delight in exposing our faults
　　and will say such things as these:
　　‘These monks,
　　because they greedily seek gain and offerings,
　　teach the doctrines of outside paths.
　　They composed this sutra themselves
　　to deceive and delude the people of the world;
　　for the sake of seeking fame and renown,
　　they distinguish and explain this sutra.’
　　Constantly amid the great assembly,
　　because they wish to destroy us,
　　they will speak to kings and ministers,
　　brahmins (members of the priestly class of ancient India) and householders (lay practitioners),
　　and the other assemblies of monks.
　　They will slander us and speak of us as evil,
　　claiming that we are people of wrong views
　　who teach the doctrines of outside paths.
　　Because we revere the Buddha,
　　we will endure all these evils.
　　They will speak contemptuously to us:
　　‘You are all buddhas!’
　　We will endure and accept
　　even scornful words such as these.
　　In the evil world of a turbid age
　　there will be many terrors.
　　Evil spirits will enter their bodies,
　　causing them to revile, denounce, and insult us.
　　Because we revere and trust the Buddha,
　　we will put on the armor of patient endurance.
　　For the sake of teaching this sutra,
　　we will endure all these difficult things.
　　We do not cherish our bodies or lives;
　　we cherish only the unsurpassed way.
　　In the age to come,
　　we will guard what the Buddha has entrusted to us.
　　The World-Honored One will know this for himself.
　　Evil monks in the turbid age
　　will not understand the Buddha’s skillful means
　　or the Dharma he teaches according to what is fitting.
　　They will abuse us and knit their brows;
　　again and again we will be expelled
　　and driven far from stūpas and monasteries (places for enshrining relics and practicing the path).
　　All evils such as these,
　　because we remember the Buddha’s instruction,
　　we will endure.
　　In every village, town, and city,
　　wherever there is someone seeking the Dharma,
　　we will go to that place
　　and teach the Dharma entrusted by the Buddha.
　　We are the envoys of the World-Honored One;
　　amid the assembly we are without fear.
　　We will teach the Dharma skillfully.
　　We pray that the Buddha will abide in peace.
　　Before the World-Honored One
　　and the buddhas who have come from the ten directions,
　　we make this vow.
　　The Buddha himself knows our hearts.”

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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Mañjuśrī Asks How the Sutra Can Be Taught in an Evil Age

爾時文殊師利法王子菩薩摩訶薩白佛言：「世尊！是諸菩薩，甚為難有，敬順佛故，發大誓願，於後惡世，護持讀說是法華經。世尊！菩薩摩訶薩於後惡世，云何能說是經？」

At that time, the bodhisattva-mahāsattva (great bodhisattva) Mañjuśrī, Dharma-Prince, addressed the Buddha: “World-Honored One! These bodhisattvas are truly exceedingly rare. Out of reverence for and obedience to the Buddha, they have made a great vow to protect, uphold, recite, and teach this Lotus Sutra in the evil age to come. World-Honored One! In the evil age to come, how can bodhisattva-mahāsattvas teach this sutra?”

The Buddha Reveals the Four Peaceful Practices · Abiding in Four Dharmas

佛告文殊師利：「若菩薩摩訶薩，於後惡世欲說是經，當安住四法。一者、安住菩薩行處及親近處，能為眾生演說是經。

The Buddha told Mañjuśrī: “If bodhisattva-mahāsattvas wish to teach this sutra in the evil age to come, they should abide in four dharmas. The first is to abide in the bodhisattva’s sphere of conduct—the sphere in which a bodhisattva should ground his actions—and in the sphere of association—the range of people and situations he should approach or avoid. In this way, he will be able to expound this sutra for sentient beings.

The Peaceful Practice of the Body · The Sphere of Conduct

「文殊師利！云何名菩薩摩訶薩行處？若菩薩摩訶薩住忍辱地，柔和善順而不卒暴，心亦不驚；又復於法無所行，而觀諸法如實相，亦不行不分別，是名菩薩摩訶薩行處。

“Mañjuśrī! What is called the sphere of conduct of a bodhisattva-mahāsattva? If a bodhisattva-mahāsattva abides on the ground of patient endurance, gentle and kindly compliant, neither rash nor violent, with a mind that is not startled or shaken; and if, furthermore, he acts without grasping at any dharma, while contemplating all dharmas in their true aspect, neither engaging in contrivance nor falling into discrimination—this is called the sphere of conduct of a bodhisattva-mahāsattva.

The Peaceful Practice of the Body · The Sphere of Association

云何名菩薩摩訶薩親近處？菩薩摩訶薩不親近國王、王子、大臣、官長，不親近諸外道梵志、尼揵子等，及造世俗文筆、讚詠外書，及路伽耶陀、逆路伽耶陀者；亦不親近諸有兇戲、相扠相撲，及那羅等種種變現之戲；又不親近旃陀羅，及畜猪羊鷄狗，畋獵漁捕諸惡律儀。如是人等，或時來者，則為說法，無所悕望。又不親近求聲聞比丘、比丘尼、優婆塞、優婆夷，亦不問訊。若於房中，若經行處，若在講堂中，不共住止。或時來者，隨宜說法，無所悕求。 「文殊師利！又菩薩摩訶薩不應於女人身，取能生欲想相而為說法，亦不樂見。若入他家，不與小女、處女、寡女等共語。亦復不近五種不男之人以為親厚，不獨入他家，若有因緣須獨入時，但一心念佛。若為女人說法，不露齒笑，不現胸臆，乃至為法猶不親厚，況復餘事。不樂畜年少弟子、沙彌、小兒，亦不樂與同師。常好坐禪，在於閑處，修攝其心。文殊師利！是名初親近處。」

“What is called the sphere of association of a bodhisattva-mahāsattva? A bodhisattva-mahāsattva does not seek intimacy with kings, princes, ministers, or high officials. He does not seek intimacy with brahmin ascetics, Nirgranthas (naked non-Buddhist ascetics), and other non-Buddhist practitioners; with those who compose secular writings or celebrate non-Buddhist books; or with Lokāyatas, materialists who hold annihilationist views, and anti-Lokāyatas, disputants who take the contrary position. Nor does he seek intimacy with those who engage in dangerous entertainments, grappling and wrestling with one another, or with acrobats, illusionists, and performers of many kinds of transformations. Nor does he seek intimacy with caṇḍālas, people engaged in slaughter and other despised occupations; with those who raise pigs, sheep, chickens, or dogs; or with hunters, fishers, and others whose harmful livelihoods violate wholesome discipline. If people such as these happen to come to him, he teaches them the Dharma without hoping for anything from them. Nor does he seek intimacy with monks, nuns, laymen, or laywomen who seek only the fruit of the śrāvaka path, and he does not go out of his way to exchange greetings with them. Whether in a dwelling, at a place for walking meditation, or in a lecture hall, he does not remain and live together with them. If they happen to come to him, he teaches them the Dharma as the occasion requires, without seeking anything from them.

“Mañjuśrī! Furthermore, a bodhisattva-mahāsattva should not, when teaching a woman, fix upon bodily features that can give rise to thoughts of desire; nor should he delight in looking at them. If he enters another person’s home, he does not converse with a young girl, an unmarried woman, a widow, or the like. Nor does he draw near to people in the ancient category of the five sexual impairments and make them his intimate companions. He does not enter another person’s home alone. If some circumstance requires him to enter alone, he single-mindedly recollects the Buddha. When teaching the Dharma to a woman, he does not laugh with his teeth exposed or bare his chest. Even for the sake of the Dharma he does not become intimate with her; how much less for any other matter. He does not delight in keeping young disciples, novice monks (young monastics who have received the ten precepts), or children, nor does he delight in sharing a teacher with them. He constantly delights in seated meditation, dwells in a quiet place, and cultivates the gathering-in of his mind. Mañjuśrī! This is called the first sphere of association.”

The Second Sphere of Association · Contemplating the Emptiness of All Dharmas

「復次，菩薩摩訶薩觀一切法空，如實相，不顛倒、不動、不退、不轉，如虛空，無所有性。一切語言道斷，不生、不出、不起，無名、無相，實無所有，無量、無邊，無礙、無障，但以因緣有，從顛倒生故說。常樂觀如是法相，是名菩薩摩訶薩第二親近處。」

“Furthermore, a bodhisattva-mahāsattva contemplates all dharmas as empty, in accordance with their true aspect: not inverted, not moving, not retreating, and not turning; like empty space, without any existent self-nature. Every pathway of language is cut off. They are not born, do not emerge, and do not arise; they have no name and no mark; in truth they possess nothing whatsoever. They are immeasurable and boundless, without impediment and without obstruction. They appear to exist only through causes and conditions, and are spoken of only because they arise from inversion. Constantly delighting in contemplating the marks of dharmas in this way is called the second sphere of association of a bodhisattva-mahāsattva.”

Reaffirming the Peaceful Practice of the Body in Verse

爾時世尊欲重宣此義，而說偈言： 　　「若有菩薩，於後惡世，無怖畏心，
　　欲說是經，應入行處，及親近處。
　　常離國王，及國王子、大臣官長，
　　兇險戲者，及旃陀羅、外道梵志。
　　亦不親近，增上慢人，貪著小乘、
　　三藏學者，破戒比丘，名字羅漢，
　　及比丘尼，好戲笑者，深著五欲，
　　求現滅度，諸優婆夷，皆勿親近。
　　若是人等，以好心來，到菩薩所，
　　為聞佛道。菩薩則以，無所畏心，
　　不懷悕望，而為說法。寡女處女，
　　及諸不男，皆勿親近，以為親厚。
　　亦莫親近，屠兒魁膾，畋獵漁捕，
　　為利殺害，販肉自活，衒賣女色，
　　如是之人，皆勿親近。兇險相撲，
　　種種嬉戲，諸婬女等，盡勿親近。
　　莫獨屏處，為女說法，若說法時，
　　無得戲笑。入里乞食，將一比丘，
　　若無比丘，一心念佛。是則名為，
　　行處近處，以此二處，能安樂說。
　　又復不行，上中下法，有為無為，
　　實不實法，亦不分別，是男是女。
　　不得諸法，不知不見，是則名為，
　　菩薩行處。一切諸法，空無所有，
　　無有常住，亦無起滅，是名智者，
　　所親近處。顛倒分別，諸法有無，
　　是實非實，是生非生。在於閑處，
　　修攝其心，安住不動，如須彌山。
　　觀一切法，皆無所有，猶如虛空，
　　無有堅固。不生不出，不動不退，
　　常住一相，是名近處。若有比丘，
　　於我滅後，入是行處、及親近處，
　　說斯經時，無有怯弱。菩薩有時，
　　入於靜室，以正憶念，隨義觀法。
　　從禪定起，為諸國王、王子臣民、
　　婆羅門等，開化演暢，說斯經典，
　　其心安隱，無有怯弱。文殊師利！
　　是名菩薩，安住初法，能於後世，
　　說法華經。

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

　　“If a bodhisattva,
　　in the evil age to come,
　　has a mind without fear
　　and wishes to teach this sutra,
　　he should enter the sphere of conduct
　　and the sphere of association.
　　He should constantly stay away from kings,
　　the sons of kings, ministers, and high officials;
　　from those who engage in dangerous entertainments,
　　from caṇḍālas and non-Buddhist brahmin ascetics.
　　Nor should he seek intimacy
　　with people of overweening pride (claiming attainment without having attained it and exalting themselves),
　　those greedily attached to the lesser vehicle,
　　students of the Three Baskets (sutras, monastic discipline, and treatises),
　　monks who have broken their discipline,
　　false saints who bear only the name ‘arhat,’
　　or nuns who delight in play and laughter,
　　and laywomen who cling deeply to the five desires—
　　the pleasures of sight, sound, smell, taste, and touch—
　　and seek to realize extinction in this very life;
　　he should not seek intimacy with any of them.
　　If these people come with wholesome intentions
　　to the bodhisattva’s place
　　in order to hear the buddha-way,
　　the bodhisattva, with a fearless mind
　　and without hoping for anything,
　　should teach them the Dharma.
　　Widows, unmarried women,
　　and people in the ancient category of the five sexual impairments—
　　he should not seek intimacy with any of them
　　or make them his intimate companions.
　　Nor should he seek intimacy
　　with butchers or executioners,
　　hunters or fishers,
　　those who kill living beings for profit,
　　those who sell meat for a living,
　　or those who display and sell women’s sexuality;
　　he should not seek intimacy with any such person.
　　Dangerous wrestling,
　　entertainments and games of every kind,
　　and prostitutes—
　　he should keep away from them all.
　　He should not teach the Dharma to a woman
　　alone in a secluded place;
　　when he teaches the Dharma,
　　he must not engage in joking or laughter.
　　When entering a village to beg for food,
　　he should take another monk with him;
　　if no monk is present,
　　he should single-mindedly recollect the Buddha.
　　This is what is called
　　the sphere of conduct and the sphere of association;
　　through these two spheres,
　　he can teach in peace and ease.
　　Furthermore, he does not proceed through categories
　　of superior, intermediate, or inferior dharmas;
　　conditioned or unconditioned;
　　real or unreal.
　　Nor does he discriminate,
　　‘This is a man; this is a woman.’
　　He does not apprehend any dharma
　　and does not fall into knowing or seeing:
　　this is what is called
　　the bodhisattva’s sphere of conduct.
　　All dharmas
　　are empty and possess nothing whatsoever;
　　they have no permanently abiding substance
　　and neither arise nor cease:
　　this is called the sphere of association
　　of one who possesses wisdom.
　　Inverted discrimination says of dharmas,
　　‘They exist’ or ‘they do not exist,’
　　‘this is real’ or ‘this is not real,’
　　‘this arises’ or ‘this does not arise.’
　　Dwelling in a quiet place,
　　he cultivates the gathering-in of his mind,
　　abiding without movement,
　　like Mount Sumeru (the high mountain at the center of the world).
　　He contemplates all dharmas
　　as possessing nothing whatsoever,
　　like empty space,
　　without anything solid or substantial.
　　They are not born and do not emerge,
　　do not move and do not retreat,
　　but constantly abide in a single mark (the true aspect of equality without distinction):
　　this is called the sphere of association.
　　If, after my passing, a monk
　　enters this sphere of conduct
　　and this sphere of association,
　　then when he teaches this sutra
　　he will have no timidity or weakness.
　　At times the bodhisattva
　　enters a quiet room
　　and, with right recollection,
　　contemplates the dharmas according to their meaning.
　　Rising from meditative absorption,
　　he opens and unfolds the teaching
　　for kings, princes, ministers, and people,
　　for brahmins and the rest,
　　expounding this sutra.
　　His mind is peaceful and secure,
　　without any timidity or weakness.
　　Mañjuśrī!
　　This is what is called the bodhisattva
　　abiding in the first dharma,
　　able in later ages
　　to teach the Lotus Sutra.”

The Peaceful Practice of Speech

「又，文殊師利！如來滅後，於末法中欲說是經，應住安樂行。若口宣說、若讀經時，不樂說人及經典過。亦不輕慢諸餘法師，不說他人好惡、長短。於聲聞人，亦不稱名說其過惡，亦不稱名讚歎其美，又亦不生怨嫌之心。善修如是安樂心故，諸有聽者不逆其意，有所難問，不以小乘法答，但以大乘而為解說，令得一切種智。」

“Furthermore, Mañjuśrī! After the Tathāgata’s passing, one who wishes to teach this sutra in the age of the latter Dharma should abide in the peaceful practice. Whether speaking aloud or reading the sutra, he does not delight in speaking of the faults of other people or other scriptures. Nor does he treat other Dharma teachers with contempt; he does not speak of other people’s good or bad qualities, their strengths or shortcomings. With regard to śrāvakas, he does not name them and speak of their faults and wrongs; neither does he name them and praise their virtues. Nor does he give rise to a mind of resentment or aversion. Because he cultivates such a peaceful mind well, those who come to listen are not opposed in their intent. When they raise difficult questions, he does not answer with the Dharma of the lesser vehicle, but explains only through the great vehicle, enabling them to attain the knowledge of all modes (the Buddha’s perfect wisdom).”

Reaffirming the Peaceful Practice of Speech in Verse

爾時世尊欲重宣此義，而說偈言： 　　「菩薩常樂，安隱說法，於清淨地，
　　而施床座。以油塗身，澡浴塵穢，
　　著新淨衣，內外俱淨，安處法座，
　　隨問為說。若有比丘，及比丘尼，
　　諸優婆塞，及優婆夷，國王王子、
　　群臣士民，以微妙義，和顏為說。
　　若有難問，隨義而答，因緣譬喻，
　　敷演分別。以是方便，皆使發心，
　　漸漸增益，入於佛道。除嬾惰意，
　　及懈怠想，離諸憂惱，慈心說法。
　　晝夜常說，無上道教，以諸因緣、
　　無量譬喻，開示眾生，咸令歡喜。
　　衣服臥具，飲食醫藥，而於其中，
　　無所悕望。但一心念，說法因緣，
　　願成佛道，令眾亦爾。是則大利，
　　安樂供養。我滅度後，若有比丘，
　　能演說斯，妙法華經。心無嫉恚，
　　諸惱障礙，亦無憂愁，及罵詈者，
　　又無怖畏加刀杖等，亦無擯出，
　　安住忍故。智者如是，善修其心，
　　能住安樂，如我上說。其人功德，
　　千萬億劫，算數譬喻，說不能盡。

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

　　“The bodhisattva constantly delights
　　in teaching the Dharma peacefully and securely.
　　In a clean place
　　he sets out a seat;
　　he anoints his body with oil,
　　bathes away dust and grime,
　　puts on fresh, clean robes,
　　and becomes pure within and without.
　　Settled upon the Dharma seat,
　　he teaches in response to each question.
　　If monks or nuns,
　　laymen or laywomen,
　　kings, princes,
　　ministers, officials, or common people are present,
　　he teaches them wondrous meanings
　　with a gentle and welcoming expression.
　　If they raise difficult questions,
　　he answers according to the meaning,
　　unfolding and distinguishing it
　　through causes and conditions and through parables.
　　Through these skillful means,
　　he causes them all to arouse the resolve,
　　gradually increase in benefit,
　　and enter the buddha-way.
　　He casts away thoughts of laziness
　　and ideas of slackness,
　　leaves every sorrow and affliction behind,
　　and teaches the Dharma with a loving heart.
　　Day and night he constantly teaches
　　the instruction of the unsurpassed way.
　　Through many causes and conditions
　　and immeasurable parables,
　　he opens the teaching to sentient beings
　　and causes them all to rejoice.
　　As for robes and bedding,
　　food, drink, and medicine,
　　he hopes for nothing among them.
　　He single-mindedly reflects only
　　upon the causes and conditions for teaching the Dharma,
　　vowing to accomplish the buddha-way
　　and to cause sentient beings to do the same.
　　This is the greatest benefit,
　　a peaceful and joyful offering.
　　After my passing,
　　if a monk is able to expound
　　this wondrous Lotus Sutra,
　　his mind will be without jealousy or anger
　　and without afflicting impediments;
　　he will have no sorrow
　　and no one who reviles or curses him.
　　He will have no fear;
　　no one will assault him with knives, staves, or the like,
　　and he will not be expelled,
　　because he abides in patient endurance.
　　A person of wisdom, in this way,
　　cultivates his mind well
　　and can abide in peace and ease,
　　just as I have taught above.
　　The qualities of this person,
　　through tens of millions of aeons,
　　could not be exhausted in speech
　　by calculation or by parable.”

The Peaceful Practice of Mind

「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，受持、讀誦斯經典者，無懷嫉妬諂誑之心，亦勿輕罵學佛道者，求其長短。若比丘、比丘尼、優婆塞、優婆夷，求聲聞者、求辟支佛者、求菩薩道者，無得惱之，令其疑悔，語其人言：『汝等去道甚遠，終不能得一切種智。所以者何？汝是放逸之人，於道懈怠故。』又亦不應戲論諸法，有所諍競。當於一切眾生起大悲想，於諸如來起慈父想，於諸菩薩起大師想，於十方諸大菩薩，常應深心恭敬禮拜。於一切眾生，平等說法，以順法故，不多不少，乃至深愛法者，亦不為多說。」 「文殊師利！是菩薩摩訶薩，於後末世法欲滅時，有成就是第三安樂行者，說是法時，無能惱亂，得好同學共讀誦是經，亦得大眾而來聽受，聽已能持，持已能誦，誦已能說，說已能書、若使人書，供養經卷，恭敬、尊重、讚歎。」

“Furthermore, Mañjuśrī! In the later age to come, when the Dharma is about to disappear, bodhisattva-mahāsattvas who receive, uphold, and recite this sutra should harbor no jealousy, flattery, or deceit. Nor should they disparage or revile those who study the buddha-way or seek out their strengths and shortcomings. Whether monks, nuns, laymen, or laywomen; whether they seek the śrāvaka path, the path of the pratyekabuddha—one who awakens alone by contemplating dependent arising—or the bodhisattva path: they must not trouble them or cause them to doubt and regret by saying, ‘You are very far from the path and will never attain the knowledge of all modes. Why? Because you are heedless people, slack in your practice of the path.’ Nor should they engage in idle argumentation about the many dharmas or enter into contention and rivalry. They should regard every sentient being with great compassion, the Tathāgatas as loving fathers, and the bodhisattvas as great teachers. They should constantly bow with deep reverence to the great bodhisattvas of the ten directions. They should teach the Dharma equally to all sentient beings. Because they accord with the Dharma, they teach neither too much nor too little; even to someone who deeply loves the Dharma, they do not therefore teach more.”

“Mañjuśrī! In the later age to come, when the Dharma is about to disappear, a bodhisattva-mahāsattva who accomplishes this third peaceful practice cannot be troubled or disturbed by anyone when teaching this Dharma. He will find good fellow students with whom to recite this sutra, and a great assembly will come to hear and receive it. Having heard, they will be able to uphold it; having upheld it, they will be able to recite it; having recited it, they will be able to teach it; having taught it, they will be able to copy it or have others copy it. They will make offerings to the sutra-scrolls, revering, honoring, and praising them.”

Reaffirming the Peaceful Practice of Mind in Verse

爾時世尊欲重宣此義，而說偈言： 　　「若欲說是經，當捨嫉恚慢、
　　諂誑邪偽心，常修質直行。
　　不輕蔑於人，亦不戲論法，
　　不令他疑悔，云汝不得佛。
　　是佛子說法，常柔和能忍，
　　慈悲於一切，不生懈怠心。
　　十方大菩薩，愍眾故行道，
　　應生恭敬心，是則我大師。
　　於諸佛世尊，生無上父想，
　　破於憍慢心，說法無障礙。
　　第三法如是，智者應守護，
　　一心安樂行，無量眾所敬。

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

　　“If one wishes to teach this sutra,
　　one should cast away jealousy, anger, and pride,
　　the mind of flattery, deceit, perversity, and falsity,
　　and constantly cultivate honest and upright conduct.
　　One should not disparage or despise other people,
　　nor engage in idle argumentation about the Dharma;
　　one should not cause another to doubt or regret
　　by saying, ‘You will not attain buddhahood.’
　　This son of the Buddha, when teaching the Dharma,
　　is constantly gentle and able to endure,
　　compassionate toward every sentient being,
　　and does not give rise to a slackened mind.
　　The great bodhisattvas of the ten directions
　　practice the path out of pity for sentient beings;
　　one should give rise to reverence for them,
　　thinking, ‘These are my great teachers.’
　　Toward the buddhas, the World-Honored Ones,
　　one should regard them as unsurpassed loving fathers.
　　By breaking through the mind of arrogance and pride,
　　one teaches the Dharma without obstruction.
　　The third dharma is just this;
　　a person of wisdom should guard it,
　　single-mindedly practicing in peace and ease,
　　revered by immeasurable beings.”

The Peaceful Practice of Vow

「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，有持是法華經者，於在家、出家人中生大慈心，於非菩薩人中生大悲心，應作是念：『如是之人，則為大失。如來方便隨宜說法，不聞不知不覺、不問不信不解，其人雖不問不信不解是經，我得阿耨多羅三藐三菩提時，隨在何地，以神通力、智慧力引之，令得住是法中。』文殊師利！是菩薩摩訶薩，於如來滅後、有成就此第四法者，說是法時，無有過失，常為比丘、比丘尼、優婆塞、優婆夷、國王、王子、大臣、人民、婆羅門、居士等，供養恭敬、尊重讚歎。虛空諸天，為聽法故亦常隨侍。若在聚落、城邑、空閑林中，有人來欲難問者，諸天晝夜常為法故而衛護之，能令聽者皆得歡喜。所以者何？此經是一切過去、未來、現在諸佛神力所護故。文殊師利！是法華經，於無量國中，乃至名字不可得聞，何況得見受持讀誦？」

“Furthermore, Mañjuśrī! In the later age to come, when the Dharma is about to disappear, bodhisattva-mahāsattvas who uphold this Lotus Sutra should give rise to a mind of great loving-kindness toward those living at home and those who have left home, and to a mind of great compassion toward those who are not yet bodhisattvas. They should think: ‘People such as these suffer a truly great loss. The Tathāgata teaches through skillful means in accordance with what is fitting, yet they do not hear, do not know, and do not perceive; they do not ask, do not trust, and do not understand. Although they do not ask about, trust, or understand this sutra, when I attain unsurpassed, complete, perfect awakening, wherever they may be, I will draw them in through the power of supernormal abilities and the power of wisdom and cause them to abide within this Dharma.’ Mañjuśrī! After the Tathāgata’s passing, a bodhisattva-mahāsattva who accomplishes this fourth dharma will be without fault when teaching this Dharma. Monks, nuns, laymen, laywomen, kings, princes, ministers, common people, brahmins, householders (lay practitioners), and others will constantly make offerings to him, revere and honor him, and praise him. The devas in empty space will also constantly attend him in order to hear the Dharma. Whether he is in a village, a city, or a quiet forest, if someone comes intending to challenge him with difficult questions, the devas will guard and protect him day and night for the sake of the Dharma, enabling all who listen to rejoice. Why is this? Because this sutra is protected by the supernormal power of all buddhas of the past, future, and present. Mañjuśrī! In immeasurable lands, even the name of this Lotus Sutra cannot be heard; how much less can it be seen, received, upheld, and recited?”

The Parable of the Jewel in the Topknot

「文殊師利！譬如強力轉輪聖王，欲以威勢降伏諸國，而諸小王不順其命，時轉輪王起種種兵而往討罰。王見兵眾戰有功者，即大歡喜，隨功賞賜，或與田宅、聚落、城邑；或與衣服、嚴身之具；或與種種珍寶：金、銀、琉璃、車𤦲、馬腦、珊瑚、虎珀，象馬車乘，奴婢人民。唯髻中明珠，不以與之。所以者何？獨王頂上有此一珠，若以與之，王諸眷屬必大驚怪。 「文殊師利！如來亦復如是，以禪定智慧力得法國土，王於三界，而諸魔王不肯順伏。如來賢聖諸將與之共戰，其有功者，心亦歡喜，於四眾中為說諸經，令其心悅，賜以禪定、解脫、無漏根力、諸法之財，又復賜與涅槃之城，言得滅度，引導其心，令皆歡喜，而不為說是法華經。 「文殊師利！如轉輪王，見諸兵眾有大功者，心甚歡喜，以此難信之珠，久在髻中不妄與人，而今與之。如來亦復如是，於三界中為大法王，以法教化一切眾生。見賢聖軍，與五陰魔、煩惱魔、死魔共戰，有大功勳，滅三毒，出三界，破魔網，爾時如來亦大歡喜。此法華經，能令眾生至一切智，一切世間多怨難信，先所未說而今說之。文殊師利！此法華經，是諸如來第一之說，於諸說中最為甚深，末後賜與，如彼強力之王久護明珠，今乃與之。文殊師利！此法華經，諸佛如來祕密之藏，於諸經中最在其上，長夜守護不妄宣說，始於今日乃與汝等而敷演之。」

“Mañjuśrī! Suppose a powerful wheel-turning sage-king (an ideal king who rules the four continents) wishes to subdue the many countries through his might, but their lesser kings do not obey his command. The wheel-turning king then raises many armies and goes forth to punish them. When the king sees soldiers who have gained merit in battle, he immediately rejoices greatly and rewards each according to his merit. He may give fields and houses, villages and cities; he may give robes and ornaments for the body; or he may give many kinds of precious things: gold, silver, lapis lazuli, giant-clam shell (a kind of beautiful white stone), agate, coral, amber, elephants, horses, carriages, servants, and people. Only the bright jewel in his topknot he does not give away. Why? The king alone has this one jewel upon the crown of his head. If he were to give it away, all the king’s retainers would surely be greatly startled and amazed.

“Mañjuśrī! The Tathāgata is just the same. Through the power of meditative absorption and wisdom he has obtained the land of the Dharma and reigns as king over the three realms—the realm of desire, the realm of form, and the formless realm—yet the many demon-kings refuse to submit. The Tathāgata’s worthy and noble generals do battle with them. When some gain merit, the Tathāgata’s heart rejoices. Among the fourfold assembly—monks, nuns, laymen, and laywomen—he teaches them many sutras and causes their hearts to rejoice. He bestows upon them meditative absorption, liberation, uncontaminated faculties and powers, and the many riches of the Dharma. He also bestows upon them the city of nirvāṇa, telling them that they have attained extinction, thereby guiding their minds and causing them all to rejoice; yet he does not teach them this Lotus Sutra.

“Mañjuśrī! When a wheel-turning king sees among his soldiers someone who has gained great merit, he rejoices deeply and now gives him this hard-to-believe jewel, which has long remained in the king’s topknot and has never been given away carelessly. The Tathāgata is just the same. As the great Dharma-King within the three realms, he teaches and transforms all sentient beings through the Dharma. He sees the army of worthy and noble beings battling the demon of the five aggregates (the demon of the body and mind formed by the five aggregates), the demon of the afflictions, and the demon of death. Having gained great merit, they extinguish the three poisons—greed, anger, and delusion—leave the three realms, and break through the demons’ net. At that time, the Tathāgata too rejoices greatly. This Lotus Sutra can bring sentient beings to all-knowledge (the Buddha’s wisdom). Many throughout the world resent it and find it difficult to trust; it was never taught before and is taught only now. Mañjuśrī! This Lotus Sutra is the foremost teaching of the Tathāgatas and the most profound of all teachings. It is bestowed only at the end, just as that powerful king long guarded the bright jewel and only now gives it away. Mañjuśrī! This Lotus Sutra is the secret treasury of the buddhas, the Tathāgatas. It stands highest among all sutras. Through the long night it has been guarded and never proclaimed carelessly; only beginning today is it given to you and unfolded in full.”

Reaffirming the Peaceful Practice of Vow in Verse · The Jewel in the Topknot

爾時世尊欲重宣此義，而說偈言： 　　「常行忍辱，哀愍一切，乃能演說，
　　佛所讚經。後末世時，持此經者，
　　於家出家，及非菩薩，應生慈悲，
　　斯等不聞，不信是經，則為大失。
　　我得佛道，以諸方便，為說此法，
　　令住其中。譬如強力，轉輪之王，
　　兵戰有功，賞賜諸物，象馬車乘，
　　嚴身之具，及諸田宅，聚落城邑，
　　或與衣服，種種珍寶，奴婢財物，
　　歡喜賜與。如有勇健，能為難事，
　　王解髻中，明珠賜之。如來亦爾，
　　為諸法王，忍辱大力，智慧寶藏，
　　以大慈悲，如法化世。見一切人、
　　受諸苦惱，欲求解脫，與諸魔戰。
　　為是眾生，說種種法，以大方便，
　　說此諸經。既知眾生，得其力已，
　　末後乃為，說是法華。如王解髻，
　　明珠與之。此經為尊，眾經中上，
　　我常守護，不妄開示，今正是時，
　　為汝等說。我滅度後，求佛道者，
　　欲得安隱，演說斯經，應當親近，
　　如是四法。讀是經者，常無憂惱，

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

　　“Only by constantly practicing patient endurance
　　and having compassion for every sentient being
　　can one expound
　　the sutra praised by the Buddha.
　　In the later age to come,
　　those who uphold this sutra
　　should give rise to loving-kindness and compassion
　　toward those at home, those who have left home,
　　and those who are not yet bodhisattvas.
　　Because these people do not hear
　　and do not trust this sutra,
　　they suffer a truly great loss.
　　When I attain the buddha-way,
　　through many skillful means
　　I will teach this Dharma for them
　　and cause them to abide within it.
　　Suppose a powerful
　　wheel-turning king
　　rewards soldiers who have gained merit in battle
　　with many kinds of things:
　　elephants, horses, and carriages,
　　ornaments for the body,
　　fields and houses,
　　villages and cities,
　　robes and many precious things,
　　servants and wealth—
　　all of these he bestows with joy.
　　But if there is someone brave and strong,
　　able to accomplish a difficult deed,
　　the king unbinds the bright jewel
　　from his topknot and gives it to him.
　　The Tathāgata is just the same.
　　As king of all dharmas,
　　possessing the great power of patient endurance
　　and a treasury of wisdom,
　　with great loving-kindness and compassion
　　he teaches the world in accord with the Dharma.
　　He sees all people
　　enduring many sufferings and afflictions,
　　seeking liberation,
　　and battling the many demons.
　　For these sentient beings
　　he teaches many dharmas;
　　through great skillful means
　　he teaches these many sutras.
　　Once he knows that sentient beings
　　have gained the power of the Dharma,
　　only at the end does he teach them
　　this Lotus Sutra.
　　It is like the king unbinding his topknot
　　and giving away the bright jewel.
　　This sutra is supremely honored
　　and stands highest among all sutras.
　　I have constantly guarded it
　　and have never revealed it carelessly.
　　Now is truly the time
　　to teach it to all of you.
　　After my passing,
　　those who seek the buddha-way
　　and wish to teach this sutra
　　in peace and security
　　should draw near
　　to these four dharmas.

Good Dreams

　　如是四法。讀是經者，常無憂惱，
　　又無病痛，顏色鮮白，不生貧窮、
　　卑賤醜陋。眾生樂見，如慕賢聖，
　　天諸童子，以為給使。刀杖不加，
　　毒不能害，若人惡罵，口則閉塞。
　　遊行無畏，如師子王，智慧光明，
　　如日之照。若於夢中，但見妙事。
　　見諸如來，坐師子座，諸比丘眾、
　　圍繞說法。又見龍神、阿修羅等，
　　數如恒沙，恭敬合掌，自見其身，
　　而為說法。又見諸佛，身相金色，
　　放無量光，照於一切，以梵音聲，
　　演說諸法。佛為四眾，說無上法，
　　見身處中，合掌讚佛，聞法歡喜，
　　而為供養，得陀羅尼，證不退智。
　　佛知其心，深入佛道，即為授記，
　　成最正覺：『汝善男子！當於來世，
　　得無量智，佛之大道。國土嚴淨，
　　廣大無比；亦有四眾，合掌聽法。』
　　又見自身，在山林中，修習善法，
　　證諸實相，深入禪定，見十方佛。
　　諸佛身金色，百福相莊嚴，
　　聞法為人說，常有是好夢。
　　又夢作國王，捨宮殿眷屬，
　　及上妙五欲，行詣於道場。
　　在菩提樹下，而處師子座，
　　求道過七日，得諸佛之智。
　　成無上道已，起而轉法輪，
　　為四眾說法，經千萬億劫，
　　說無漏妙法，度無量眾生。
　　後當入涅槃，如烟盡燈滅。
　　若後惡世中，說是第一法，
　　是人得大利，如上諸功德。」

　　Those who recite this sutra
　　will constantly be without sorrow or affliction
　　and without sickness or pain.
　　Their complexion will be bright and clear;
　　they will not be born among the poor,
　　the lowly, or the ugly.
　　Sentient beings will delight in seeing them,
　　as though admiring worthy sages;
　　the young devas of the heavens
　　will serve as their attendants.
　　No blade or staff will strike them,
　　and no poison will be able to harm them.
　　If someone reviles them with evil words,
　　that person’s mouth will close and be unable to speak.
　　They will travel without fear,
　　like a lion-king;
　　the radiance of their wisdom
　　will shine like the sun.
　　Even in their dreams,
　　they will see only wondrous things.
　　They will see the Tathāgatas
　　seated upon lion thrones,
　　teaching the Dharma surrounded
　　by assemblies of monks.
　　They will also see nāgas, spirits,
　　asuras (combative non-devas belonging to one of the six destinies), and others,
　　as numerous as the sands of the Ganges,
　　reverently joining their palms;
　　and they will see themselves
　　teaching the Dharma to them.
　　They will also see the buddhas,
　　their bodies golden in hue,
　　emitting immeasurable radiance
　　that illumines everything,
　　and expounding the many dharmas
　　with Brahmā voices.
　　The Buddha will teach the unsurpassed Dharma
　　to the fourfold assembly;
　　they will see themselves among the assembly,
　　joining their palms and praising the Buddha,
　　rejoicing upon hearing the Dharma
　　and making offerings.
　　They will obtain dhāraṇī—the power of total retention—
　　and realize knowledge that does not retreat.
　　The Buddha, knowing that their minds
　　have entered deeply into the buddha-way,
　　will at once bestow a prediction upon them
　　that they will attain perfect awakening (unsurpassed, complete awakening):
　　‘You, good man!
　　In a future age
　　you will attain immeasurable wisdom
　　and the great way of a buddha.
　　Your land will be adorned and pure,
　　vast beyond compare;
　　there too a fourfold assembly
　　will join their palms and listen to the Dharma.’
　　They will also see themselves
　　in mountain forests,
　　cultivating many wholesome dharmas,
　　realizing the true marks of all dharmas,
　　entering deeply into meditative absorption,
　　and beholding the buddhas of the ten directions.
　　The bodies of the buddhas will be golden,
　　adorned with marks born of a hundred merits.
　　They will hear the Dharma and teach it to others;
　　they will constantly have such good dreams.
　　They will also dream that they become a king,
　　abandon the palace and its retinue,
　　leave behind the finest pleasures of the five desires,
　　and go to the place of awakening.
　　Beneath the bodhi tree,
　　seated upon a lion throne,
　　they will seek the path for seven days
　　and attain the wisdom of the buddhas.
　　Having accomplished the unsurpassed way,
　　they will rise and turn the Dharma-wheel,
　　teaching the Dharma to the fourfold assembly
　　through tens of millions of aeons,
　　teaching the wondrous, uncontaminated Dharma
　　and delivering immeasurable sentient beings.
　　Afterward they will enter nirvāṇa,
　　as smoke comes to an end and a lamp goes out.
　　If, in the evil age to come,
　　someone teaches this foremost Dharma,
　　that person will gain great benefit,
　　all the qualities described above.”

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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Bodhisattvas from Other Lands Request to Uphold This Sutra

爾時他方國土諸來菩薩摩訶薩，過八恒河沙數，於大眾中起立，合掌作禮而白佛言：「世尊！若聽我等，於佛滅後，在此娑婆世界，懃加精進，護持、讀誦、書寫、供養是經典者，當於此土而廣說之。」

At that time, bodhisattva-mahāsattvas who had come from lands in other directions, more numerous than the sands of eight Ganges Rivers, rose together in the great assembly, joined their palms, bowed, and addressed the Buddha: “World-Honored One! If you permit us, after the Buddha has passed into extinction we will strive with redoubled diligence here in this Sahā world. We will protect and uphold, read and recite, copy, and make offerings to this sutra, and we will teach it widely throughout this land.”

The Buddha Stops Them · This Sahā World Has Its Own Upholders

爾時佛告諸菩薩摩訶薩眾：「止，善男子！不須汝等護持此經。所以者何？我娑婆世界自有六萬恒河沙等菩薩摩訶薩，一一菩薩各有六萬恒河沙眷屬，是諸人等，能於我滅後，護持、讀誦、廣說此經。」

At that time, the Buddha told the assembly of bodhisattva-mahāsattvas: “Stop, good men! There is no need for you to uphold this sutra. Why is this? My Sahā world already has bodhisattva-mahāsattvas as numerous as the sands of sixty thousand Ganges Rivers. Each one of these bodhisattvas in turn has a retinue as numerous as the sands of sixty thousand Ganges Rivers. All these people will be able, after I have passed into extinction, to protect and uphold, read and recite, and widely teach this sutra.”

The Great Earth Trembles and Splits · Bodhisattvas Emerge from the Earth

佛說是時，娑婆世界三千大千國土地皆震裂，而於其中，有無量千萬億菩薩摩訶薩同時踊出。是諸菩薩，身皆金色，三十二相，無量光明，先盡在此娑婆世界之下、此界虛空中住。是諸菩薩，聞釋迦牟尼佛所說音聲，從下發來。一一菩薩皆是大眾唱導之首，各將六萬恒河沙眷屬；況將五萬、四萬、三萬、二萬、一萬恒河沙等眷屬者；況復乃至一恒河沙、半恒河沙、四分之一、乃至千萬億那由他分之一；況復千萬億那由他眷屬；況復億萬眷屬；況復千萬、百萬、乃至一萬；況復一千、一百、乃至一十；況復將五、四、三、二、一弟子者；況復單己，樂遠離行。如是等比，無量無邊，算數譬喻所不能知。

As the Buddha spoke these words, the earth throughout the entire three-thousandfold great-thousand world of the Sahā world trembled and split open. From within it, immeasurable tens of millions of billions of bodhisattva-mahāsattvas sprang forth at the same moment. The bodies of all these bodhisattvas were golden. They bore the thirty-two marks of a great person and emitted immeasurable radiance. Until then they had all been dwelling beneath this Sahā world, in the open space below this world. When these bodhisattvas heard the voice of Śākyamuni Buddha, they rose up from below.

Every one of these bodhisattvas was a leading guide of the great assembly, and each led a retinue as numerous as the sands of sixty thousand Ganges Rivers. What, then, of those who led retinues as numerous as the sands of fifty thousand, forty thousand, thirty thousand, twenty thousand, or ten thousand Ganges Rivers? What of those who led as many as the sands of one Ganges River, half a Ganges River, one-quarter of a Ganges River, or even a fraction as small as one part in ten million billion nayutas? What of those who led tens of millions of billions of nayutas of attendants? What of those who led hundreds of millions of attendants? What of those who led ten million, one million, or as few as ten thousand? What of those who led one thousand, one hundred, or as few as ten? What of those who led five, four, three, two, or one disciple? And what of those who came entirely alone, delighting in secluded practice, without any retinue at all? The bodhisattvas in all these proportions were immeasurable and boundless. Neither calculation nor analogy could make their number known.

They Revere the Two Buddhas · Circle to the Right and Offer Praise

是諸菩薩從地出已，各詣虛空七寶妙塔多寶如來、釋迦牟尼佛所。到已，向二世尊頭面禮足，及至諸寶樹下師子座上佛所，亦皆作禮，右繞三匝，合掌恭敬，以諸菩薩種種讚法而以讚歎，住在一面，欣樂瞻仰於二世尊。

After these bodhisattvas had emerged from the earth, each went to the place of Many Treasures Tathāgata and Śākyamuni Buddha at the wondrous seven-jeweled stūpa in open space. On arriving, they bowed with their heads and faces to the feet of the two World-Honored Ones. They then went to the buddhas seated upon lion thrones beneath the many jeweled trees and bowed to them all as well. They circled to the right three times, joined their palms in reverence, and praised the buddhas with the many forms of praise used by bodhisattvas. Then they withdrew to one side and gazed joyfully and longingly upon the two World-Honored Ones.

Their Praise Lasts Fifty Minor Aeons · Through the Buddha’s Supernormal Power It Seems Like Half a Day

是諸菩薩摩訶薩，從初踊出，以諸菩薩種種讚法而讚於佛，如是時間，經五十小劫。是時釋迦牟尼佛默然而坐，及諸四眾亦皆默然五十小劫；佛神力故，令諸大眾謂如半日。

From the first moment of their emergence, these bodhisattva-mahāsattvas praised the Buddha with the many forms of praise used by bodhisattvas. This continued for fifty minor aeons. Throughout that time, Śākyamuni Buddha sat in silence, and the whole fourfold assembly—monks, nuns, laymen, and laywomen—likewise remained silent for fifty minor aeons. Yet through the Buddha’s supernormal power, he caused the great assembly to perceive that only half a day had passed.

The Fourfold Assembly Sees Bodhisattvas Filling the Sky

爾時四眾，亦以佛神力故，見諸菩薩遍滿無量百千萬億國土虛空。

At that time, the fourfold assembly, likewise through the Buddha’s supernormal power, saw these bodhisattvas filling the open space of immeasurable hundreds of thousands of millions of lands.

The Four Great Guides Ask after the World-Honored One on Behalf of the Assembly

是菩薩眾中有四導師：一名上行，二名無邊行，三名淨行，四名安立行。是四菩薩，於其眾中最為上首唱導之師，在大眾前，各共合掌，觀釋迦牟尼佛而問訊言：「世尊！少病、少惱，安樂行不？所應度者，受教易不？不令世尊生疲勞耶？」 爾時四大菩薩而說偈言： 　　「世尊安樂，少病少惱，教化眾生，
　　得無疲惓。又諸眾生，受化易不？
　　不令世尊，生疲勞耶？」

Among this assembly of bodhisattvas were four guides. The first was named Superior Conduct, the second Boundless Conduct, the third Pure Conduct, and the fourth Firmly Established Conduct. These four bodhisattvas were the foremost leaders and guiding teachers of the entire assembly. They came before the great multitude, joined their palms together, gazed upon Śākyamuni Buddha, and asked after his well-being: “World-Honored One! Are you at ease, with little illness and little distress? Is your practice peaceful and at ease? Are those who should be delivered easy to instruct? Have they not caused the World-Honored One to grow weary?”

At that time, the four great bodhisattvas spoke in verse:

　　“World-Honored One, are you peaceful and at ease,
　　with little illness and little distress?
　　In teaching and transforming sentient beings,
　　have you remained free of weariness?
　　And are all these sentient beings
　　easy to teach and transform?
　　Have they not caused the World-Honored One
　　to grow weary?”

The World-Honored One Replies: Sentient Beings Are Easy to Teach and Deliver

爾時世尊，於菩薩大眾中而作是言：「如是，如是！諸善男子！如來安樂，少病、少惱；諸眾生等，易可化度，無有疲勞。所以者何？是諸眾生，世世已來常受我化，亦於過去諸佛供養尊重，種諸善根。此諸眾生，始見我身，聞我所說，即皆信受入如來慧；除先修習學小乘者。如是之人，我今亦令得聞是經，入於佛慧。」 爾時諸大菩薩而說偈言： 　　「善哉善哉！大雄世尊！諸眾生等，
　　易可化度。能問諸佛，甚深智慧，
　　聞已信行，我等隨喜。」
於時世尊讚歎上首諸大菩薩：「善哉，善哉！善男子！汝等能於如來發隨喜心。」

At that time, the World-Honored One spoke among the great assembly of bodhisattvas: “So it is, so it is! Good men! The Tathāgata is peaceful and at ease, with little illness and little distress. These sentient beings are easy to teach and deliver, and there is no weariness. Why is this? Life after life, these sentient beings have continually received my teaching and transformation. In the presence of past buddhas, they also made offerings with reverence and planted many wholesome roots. When these sentient beings first saw my body and heard what I taught, they immediately trusted and received it and entered the Tathāgata’s wisdom. The sole exception was those who had previously trained in and studied the lesser vehicle. People such as these I now likewise cause to hear this sutra and enter the Buddha’s wisdom.”

At that time, the great bodhisattvas spoke in verse:

　　“Excellent, excellent!
　　Great Hero, World-Honored One!
　　These sentient beings
　　are easy to teach and deliver.
　　They can ask the buddhas
　　about their exceedingly profound wisdom;
　　having heard, they trust and practice.
　　We rejoice with them.”

The World-Honored One then praised the foremost great bodhisattvas: “Excellent, excellent! Good men! You are able to give rise to a mind of rejoicing toward the Tathāgata.”

Maitreya and Bodhisattvas as Numerous as the Sands of Eight Thousand Ganges Rivers Become Doubtful

爾時彌勒菩薩及八千恒河沙諸菩薩眾，皆作是念：「我等從昔已來，不見不聞如是大菩薩摩訶薩眾，從地踊出，住世尊前，合掌、供養，問訊如來。」

At that time, Maitreya Bodhisattva and an assembly of bodhisattvas as numerous as the sands of eight thousand Ganges Rivers all thought: “From the distant past until now, we have neither seen nor heard of an assembly of great bodhisattva-mahāsattvas such as this, emerging from the earth, standing before the World-Honored One, joining their palms, making offerings, and asking after the Tathāgata’s well-being.”

Maitreya Joins His Palms and Asks in Verse

時彌勒菩薩摩訶薩，知八千恒河沙諸菩薩等心之所念，并欲自決所疑，合掌向佛，以偈問曰： 　　「無量千萬億，大眾諸菩薩，
　　昔所未曾見，願兩足尊說，
　　是從何所來，以何因緣集？
　　巨身大神通，智慧叵思議，
　　其志念堅固，有大忍辱力，
　　眾生所樂見，為從何所來？
　　一一諸菩薩，所將諸眷屬，
　　其數無有量，如恒河沙等。
　　或有大菩薩，將六萬恒沙，
　　如是諸大眾，一心求佛道。
　　是諸大師等，六萬恒河沙，
　　俱來供養佛，及護持是經。
　　將五萬恒沙，其數過於是。
　　四萬及三萬、二萬至一萬，
　　一千一百等，乃至一恒沙、
　　半及三四分，億萬分之一，
　　千萬那由他，萬億諸弟子，
　　乃至於半億，其數復過上。
　　百萬至一萬，一千及一百，
　　五十與一十，乃至三二一，
　　單己無眷屬，樂於獨處者，
　　俱來至佛所，其數轉過上。
　　如是諸大眾，若人行籌數，
　　過於恒沙劫，猶不能盡知。
　　是諸大威德，精進菩薩眾，
　　誰為其說法，教化而成就？
　　從誰初發心？稱揚何佛法？
　　受持行誰經？修習何佛道？
　　如是諸菩薩，神通大智力，
　　四方地震裂，皆從中踊出。
　　世尊我昔來，未曾見是事，
　　願說其所從，國土之名號。
　　我常遊諸國，未曾見是眾，
　　我於此眾中，乃不識一人，
　　忽然從地出，願說其因緣。
　　今此之大會，無量百千億，
　　是諸菩薩等，皆欲知此事。
　　是諸菩薩眾，本末之因緣，
　　無量德世尊，唯願決眾疑。」

At that time, Maitreya Bodhisattva Mahāsattva knew what the bodhisattvas as numerous as the sands of eight thousand Ganges Rivers were thinking. Wishing also to resolve his own doubt, he joined his palms toward the Buddha and asked in verse:

　　“These immeasurable tens of millions of billions,
　　this great assembly of bodhisattvas,
　　we have never seen before.
　　We pray that the Honored One, supreme among those with two feet, will explain:
　　From what place have they come?
　　Through what causes and conditions have they gathered?
　　Their bodies are immense, their supernormal powers great;
　　their wisdom is inconceivable.
　　Their resolve and powers of mindfulness are firm;
　　they possess great strength of patience.
　　Sentient beings delight in seeing them—
　　from what place have they come?
　　Every one of these bodhisattvas
　　has brought a retinue
　　whose number has no measure,
　　like the sands of the Ganges.
　　Some great bodhisattvas
　　have brought the sands of sixty thousand Ganges Rivers;
　　all these great assemblies
　　single-mindedly seek the buddha-way.
　　These great teachers,
　　each with the sands of sixty thousand Ganges Rivers,
　　have all come to make offerings to the Buddha
　　and to protect and uphold this sutra.
　　Those bringing the sands of fifty thousand Ganges Rivers
　　are even more numerous than these.
　　There are those with forty thousand or thirty thousand,
　　twenty thousand down to ten thousand;
　　one thousand or one hundred,
　　down to the sands of one Ganges River;
　　one-half, one-third, or one-quarter,
　　or one part in hundreds of millions;
　　ten million nayutas,
　　or ten thousand millions of disciples,
　　even down to fifty million—
　　their number is greater still.
　　There are those with one million down to ten thousand,
　　one thousand or one hundred,
　　fifty or ten,
　　or as few as three, two, or one;
　　and those entirely alone, without any retinue,
　　who delight in dwelling apart.
　　All have come together into the Buddha’s presence,
　　and their number exceeds the former groups yet again.
　　Were someone to count this great assembly with tally-sticks
　　for more aeons than there are sands in the Ganges,
　　still that person could not know their number completely.
　　Who taught the Dharma
　　to these bodhisattvas of great majestic virtue and vigor,
　　teaching and transforming them until they attained accomplishment?
　　Following whom did they first arouse the resolve?
　　Whose Buddha-Dharma do they praise?
　　Whose sutra do they receive, uphold, and practice?
　　What buddha-way do they cultivate?
　　These bodhisattvas possess supernormal powers
　　and the strength of great wisdom.
　　The earth in all four directions trembled and split,
　　and from within it they all emerged.
　　World-Honored One, from the distant past until now,
　　I have never seen such a thing.
　　We pray that you will tell us whence they came
　　and the name of their land.
　　I constantly travel among many lands,
　　yet I have never seen this assembly.
　　Among all these people,
　　I do not recognize even one.
　　They have suddenly emerged from the earth;
　　we pray that you will explain the causes and conditions.
　　Within this present great assembly
　　are immeasurable hundreds of thousands of millions;
　　all these bodhisattvas
　　wish to know this matter.
　　The causes and conditions of this bodhisattva assembly,
　　from their beginning through their end—
　　World-Honored One of immeasurable qualities,
　　we pray that you will resolve the assembly’s doubts.”

The Attendants of the Buddha’s Emanations Also Ask Their Buddhas

爾時釋迦牟尼分身諸佛，從無量千萬億他方國土來者，在於八方諸寶樹下，師子座上，結加趺坐。其佛侍者，各各見是菩薩大眾，於三千大千世界四方，從地踊出，住於虛空。各白其佛言：「世尊！此諸無量無邊阿僧祇菩薩大眾，從何所來？」 爾時諸佛各告侍者：「諸善男子！且待須臾，有菩薩摩訶薩，名曰彌勒——釋迦牟尼佛之所授記，次後作佛——以問斯事，佛今答之，汝等自當因是得聞。」

At that time, the emanation buddhas of Śākyamuni, who had come from immeasurable tens of millions of billions of lands in other directions, sat cross-legged upon lion thrones beneath jeweled trees throughout the eight directions. The attendants of those buddhas each saw the great assembly of bodhisattvas emerge from the earth throughout the four directions of the three-thousandfold great-thousand world and abide in open space. Each attendant addressed his own Buddha: “World-Honored One! From where has this immeasurable, boundless assembly of countless bodhisattvas come?”

At that time, each of the buddhas told his attendants: “Good men! Wait but a moment. A bodhisattva-mahāsattva named Maitreya, to whom Śākyamuni Buddha has given the prediction that he will be the next to become a buddha, is about to ask this very matter. The Buddha will now answer him, and through this you will naturally be able to hear.”

The World-Honored One Admonishes the Assembly to Listen Closely · Put On the Armor of Vigor

爾時釋迦牟尼佛告彌勒菩薩：「善哉，善哉！阿逸多！乃能問佛如是大事。汝等當共一心，被精進鎧，發堅固意，如來今欲顯發宣示諸佛智慧、諸佛自在神通之力、諸佛師子奮迅之力、諸佛威猛大勢之力。」 爾時世尊欲重宣此義，而說偈言： 　　「當精進一心，我欲說此事，
　　勿得有疑悔，佛智叵思議。
　　汝今出信力，住於忍善中，
　　昔所未聞法，今皆當得聞。
　　我今安慰汝，勿得懷疑懼，
　　佛無不實語，智慧不可量。
　　所得第一法，甚深叵分別，
　　如是今當說，汝等一心聽。」

At that time, Śākyamuni Buddha told Maitreya Bodhisattva: “Excellent, excellent! Ajita! You are able to ask the Buddha about so great a matter. All of you should gather your minds into one, put on the armor of vigor, and arouse firm resolve. The Tathāgata now wishes to disclose and proclaim the wisdom of the buddhas, the power of the buddhas’ sovereign supernormal mastery, the power of the buddhas’ lion-like swift advance, and the power of the buddhas’ fierce and mighty strength.”

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

　　“Be vigorous and single-minded;
　　I wish to teach this matter.
　　Do not harbor doubt or regret;
　　the Buddha’s wisdom is inconceivable.
　　Now bring forth the power of trust
　　and abide in patience and wholesome Dharma.
　　The Dharma you never heard before,
　　you shall now hear in full.
　　I now comfort and reassure you:
　　do not harbor doubt or fear.
　　The Buddha has no words that are not true;
　　his wisdom cannot be measured.
　　The foremost Dharma he has attained
　　is exceedingly profound and hard to discern.
　　Such is what I will now teach;
　　all of you, listen single-mindedly.”

The World-Honored One Gives a Brief Answer: All Were Transformed by Me Long Ago

爾時世尊說此偈已，告彌勒菩薩：「我今於此大眾，宣告汝等。阿逸多！是諸大菩薩摩訶薩，無量無數阿僧祇，從地踊出，汝等昔所未見者，我於是娑婆世界得阿耨多羅三藐三菩提已，教化示導是諸菩薩，調伏其心，令發道意。此諸菩薩，皆於是娑婆世界之下、此界虛空中住；於諸經典，讀誦通利，思惟分別，正憶念。阿逸多！是諸善男子等，不樂在眾多有所說；常樂靜處，懃行精進未曾休息；亦不依止人天而住。常樂深智，無有障礙，亦常樂於諸佛之法，一心精進，求無上慧。」 爾時世尊欲重宣此義，而說偈言： 　　「阿逸汝當知！是諸大菩薩，
　　從無數劫來，修習佛智慧，
　　悉是我所化，令發大道心。
　　此等是我子，依止是世界，
　　常行頭陀事，志樂於靜處，
　　捨大眾憒閙，不樂多所說。
　　如是諸子等，學習我道法，
　　晝夜常精進，為求佛道故，
　　在娑婆世界，下方空中住。
　　志念力堅固，常懃求智慧，
　　說種種妙法，其心無所畏。
　　我於伽耶城，菩提樹下坐，
　　得成最正覺，轉無上法輪。
　　爾乃教化之，令初發道心，
　　今皆住不退，悉當得成佛。
　　我今說實語，汝等一心信，
　　我從久遠來，教化是等眾。」

After the World-Honored One had spoken this verse, he told Maitreya Bodhisattva: “I now make this proclamation to all of you within this great assembly. Ajita! These immeasurable, innumerable, countless bodhisattva-mahāsattvas who have emerged from the earth, whom you have never seen before, were taught and guided by me after I attained unsurpassed, complete, perfect awakening here in this Sahā world. I disciplined their minds and caused them to arouse the resolve for the Way. These bodhisattvas all dwell beneath this Sahā world, in the open space below this world. They read and recite the many sutras fluently, reflect upon and distinguish their meanings, and recollect them correctly without forgetting.

“Ajita! These good men do not delight in staying among crowds and speaking at length. They always delight in quiet places and practice diligently and vigorously without ever resting. Nor do they abide in dependence upon the rewards of human or heavenly existence. They always delight in deep wisdom, without obstruction, and always delight in the Dharma of the buddhas. Single-minded and vigorous, they seek unsurpassed wisdom.”

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

　　“Ajita, you should know!
　　These great bodhisattvas,
　　through countless aeons,
　　have cultivated the Buddha’s wisdom.
　　All were taught and transformed by me;
　　I caused them to arouse the great resolve for the Way.
　　These are my children,
　　and they rely upon this world.
　　They constantly practice ascetic disciplines,
　　their resolve delighting in quiet places.
　　They abandon noisy crowds
　　and do not delight in speaking much.
　　Children such as these
　　study and practice my Dharma of the Way.
　　Day and night they are constantly vigorous,
　　because they seek the buddha-way.
　　Within the Sahā world,
　　they dwell in the open space below.
　　Their resolve and powers of mindfulness are firm;
　　they constantly seek wisdom with diligence.
　　They teach many kinds of wondrous Dharma,
　　and their minds are without fear.
　　In the city of Gayā,
　　I sat beneath the bodhi tree,
　　attained the most perfect awakening,
　　and turned the unsurpassed Dharma-wheel.
　　Only then did I teach and transform them
　　and cause them first to arouse the resolve for the Way.
　　Now they all abide in nonretrogression
　　and all shall attain buddhahood.
　　I now speak true words;
　　all of you, trust them single-mindedly:
　　since the distant past,
　　I have taught and transformed this assembly.”

Maitreya’s Great Doubt: The Father Is Young, the Son Is Old

爾時，彌勒菩薩摩訶薩及無數諸菩薩等，心生疑惑，怪未曾有，而作是念：「云何世尊於少時間、教化如是無量無邊阿僧祇諸大菩薩，令住阿耨多羅三藐三菩提？」即白佛言：「世尊！如來為太子時，出於釋宮，去伽耶城不遠，坐於道場，得成阿耨多羅三藐三菩提。從是已來，始過四十餘年。世尊！云何於此少時，大作佛事，以佛勢力、以佛功德，教化如是無量大菩薩眾，當成阿耨多羅三藐三菩提？ 「世尊！此大菩薩眾，假使有人於千萬億劫數不能盡，不得其邊。斯等久遠已來，於無量無邊諸佛所，殖諸善根，成就菩薩道，常修梵行。世尊！如此之事，世所難信。譬如有人，色美髮黑，年二十五，指百歲人，言：『是我子。』其百歲人，亦指年少，言：『是我父，生育我等。』是事難信。佛亦如是，得道已來，其實未久，而此大眾諸菩薩等，已於無量千萬億劫，為佛道故，懃行精進，善入出住無量百千萬億三昧，得大神通，久修梵行，善能次第習諸善法，巧於問答，人中之寶，一切世間甚為希有。今日世尊方云：『得佛道時，初令發心，教化示導，令向阿耨多羅三藐三菩提。』世尊得佛未久，乃能作此大功德事。我等雖復信佛隨宜所說，佛所出言未曾虛妄，佛所知者皆悉通達。然諸新發意菩薩，於佛滅後，若聞是語，或不信受，而起破法罪業因緣。唯然，世尊！願為解說，除我等疑，及未來世諸善男子聞此事已，亦不生疑。」 爾時彌勒菩薩欲重宣此義，而說偈言： 　　「佛昔從釋種，出家近伽耶，
　　坐於菩提樹，爾來尚未久。
　　此諸佛子等，其數不可量，
　　久已行佛道，住於神通力，
　　善學菩薩道，不染世間法，
　　如蓮華在水，從地而踊出。
　　皆起恭敬心，住於世尊前。
　　是事難思議，云何而可信？
　　佛得道甚近，所成就甚多，
　　願為除眾疑，如實分別說。
　　譬如少壯人，年始二十五，
　　示人百歲子，髮白而面皺，
　　是等我所生；子亦說是父。
　　父少而子老，舉世所不信。
　　世尊亦如是，得道來甚近。
　　是諸菩薩等，志固無怯弱，
　　從無量劫來，而行菩薩道，
　　巧於難問答，其心無所畏，
　　忍辱心決定，端正有威德，
　　十方佛所讚。善能分別說，
　　不樂在人眾，常好在禪定，
　　為求佛道故，於下空中住。
　　我等從佛聞，於此事無疑，
　　願佛為未來，演說令開解。
　　若有於此經，生疑不信者，
　　即當墮惡道。願今為解說，
　　是無量菩薩，云何於少時，
　　教化令發心，而住不退地？」

At that time, Maitreya Bodhisattva Mahāsattva and countless other bodhisattvas became doubtful, astonished at something never known before. They thought: “How could the World-Honored One, in so short a time, teach and transform such immeasurable, boundless, countless great bodhisattvas and cause them to abide in unsurpassed, complete, perfect awakening?” They then addressed the Buddha:

“World-Honored One! When the Tathāgata was a prince, he left the palace of the Śākyas, went to a place not far from the city of Gayā, sat at the place of awakening, and attained unsurpassed, complete, perfect awakening. Only a little more than forty years have passed since then. World-Honored One! How could you, in this short time, perform so vast a buddha-work and, through the Buddha’s mighty power and qualities, teach and transform this immeasurable assembly of great bodhisattvas, who shall attain unsurpassed, complete, perfect awakening?

“World-Honored One! Even if someone counted this great assembly of bodhisattvas for tens of millions of billions of aeons, that person could neither exhaust their number nor reach its limit. Since the distant past, these bodhisattvas have planted many wholesome roots in the presence of immeasurable and boundless buddhas, accomplished the bodhisattva path, and constantly cultivated pure conduct. World-Honored One! Such a thing is difficult for the world to trust. It is as though a man of fine complexion and black hair, only twenty-five years old, were to point to a hundred-year-old man and say, ‘This is my son.’ The hundred-year-old man in turn points to the youth and says, ‘This is my father; he gave birth to and raised us.’ Such a thing is difficult to trust.

“The Buddha is just the same. In truth, it has not been long since you attained the Way, yet this great assembly of bodhisattvas has already, through immeasurable tens of millions of billions of aeons, practiced with diligence and vigor for the sake of the buddha-way. They are skilled in entering, emerging from, and abiding in immeasurable hundreds of thousands of millions of meditative absorptions. They have attained great supernormal powers, cultivated pure conduct for a long time, skillfully practiced many wholesome dharmas in sequence, and become skilled in questions and answers. They are treasures among humankind, exceedingly rare in all the world. Yet only today does the World-Honored One say: ‘When I attained the buddha-way, I first caused them to arouse the resolve, taught and guided them, and caused them to turn toward unsurpassed, complete, perfect awakening.’ Although the World-Honored One has not been a buddha for long, you have accomplished this vast work of merit.

“We continue to trust the teachings the Buddha gives in accordance with what is fitting. No words spoken by the Buddha have ever been false, and everything the Buddha knows is completely penetrated. Yet after the Buddha has passed into extinction, newly resolved bodhisattvas who hear these words may fail to trust or receive them and thereby create causes and conditions for the sinful karma of slandering the true Dharma. Indeed, World-Honored One! We pray that you will explain this, remove our doubts, and ensure that the good men of future ages, having heard this matter, likewise do not give rise to doubt.”

At that time, Maitreya Bodhisattva wished to proclaim this meaning again, and spoke in verse:

　　“In the past, the Buddha was born among the Śākyas
　　and left home near Gayā.
　　He sat beneath the bodhi tree;
　　it has not been long since then.
　　These sons of the Buddha
　　cannot be measured in number.
　　Long have they practiced the buddha-way
　　and abided in supernormal power.
　　They have skillfully trained in the bodhisattva path
　　and are not stained by worldly dharmas.
　　Like lotus flowers in water,
　　they have emerged from the earth.
　　All have given rise to reverent minds
　　and stand before the World-Honored One.
　　This matter is difficult to conceive;
　　how can it be trusted?
　　The Buddha attained the Way only recently,
　　yet those he has brought to accomplishment are exceedingly many.
　　We pray that you will remove the assembly’s doubts
　　and distinguish and explain this just as it truly is.
　　It is like a young and vigorous man
　　who has only just turned twenty-five,
　　yet shows people a hundred-year-old son,
　　white-haired and wrinkled of face.
　　‘These people were born from me,’ he says;
　　and the son likewise says, ‘This is my father.’
　　The father is young and the son is old—
　　no one in all the world would trust it.
　　The World-Honored One is just the same:
　　he attained the Way only recently.
　　Yet all these bodhisattvas
　　are firm in resolve and without timidity or weakness.
　　Through immeasurable aeons
　　they have practiced the bodhisattva path.
　　They are skilled in difficult questions and answers,
　　and their minds are without fear.
　　Their patience is firm and unwavering;
　　they are upright in bearing and possess majestic virtue.
　　Praised by the buddhas of the ten directions,
　　they can skillfully distinguish and explain.
　　They do not delight in dwelling among crowds
　　and always delight in meditative absorption.
　　For the sake of seeking the buddha-way,
　　they dwell in the open space below.
　　We have heard this from the Buddha
　　and do not doubt this matter.
　　We pray that, for those in future ages,
　　the Buddha will teach and open understanding.
　　If anyone gives rise to doubt about this sutra
　　and does not trust it,
　　that person will fall into an evil destination.
　　We pray that you will now explain:
　　how, in so short a time,
　　did you teach these immeasurable bodhisattvas,
　　cause them to arouse the resolve,
　　and bring them to abide on the ground of nonretrogression?”

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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The Three Admonitions and Three Requests

爾時，佛告諸菩薩及一切大眾：「諸善男子！汝等當信解如來誠諦之語。」復告大眾：「汝等當信解如來誠諦之語。」又復告諸大眾：「汝等當信解如來誠諦之語。」 是時菩薩大眾，彌勒為首，合掌白佛言：「世尊！唯願說之，我等當信受佛語。」如是三白已，復言：「唯願說之，我等當信受佛語。」 爾時世尊知諸菩薩三請不止，而告之言：「汝等諦聽，如來祕密神通之力。一切世間天、人及阿修羅，皆謂：『今釋迦牟尼佛，出釋氏宮，去伽耶城不遠，坐於道場，得阿耨多羅三藐三菩提。』然，善男子！我實成佛已來無量無邊百千萬億那由他劫。

At that time, the Buddha addressed the bodhisattvas and the whole great assembly: “Good men! You should trust and understand the sincere words of the Tathāgata, true and not false.” He again told the assembly: “You should trust and understand the sincere words of the Tathāgata, true and not false.” A third time he told the whole great assembly: “You should trust and understand the sincere words of the Tathāgata, true and not false.”

At that time, the great assembly of bodhisattvas, led by Maitreya, joined their palms and addressed the Buddha: “World-Honored One! We pray that you will teach it. We will trust, receive, and put the Buddha’s words into practice.” After making this request three times, they said once more: “We pray that you will teach it. We will trust, receive, and put the Buddha’s words into practice.”

The World-Honored One then knew that the bodhisattvas had requested him three times and would not stop, and he told them: “Listen carefully to the Tathāgata’s hidden, difficult-to-know, sovereign supernormal power. All the devas, humans, and asuras—beings blessed like devas but prone to strife—in the world think: ‘The present Śākyamuni Buddha left the palace of the Śākya clan, went to a place not far from the city of Gayā, sat at the place of awakening, and only then attained unsurpassed, complete, perfect awakening—the fullest awakening beyond which there is none.’ Yet, good men, since I actually attained buddhahood, immeasurable and boundless hundreds of thousands of myriads of millions of nayutas of aeons have passed. A nayuta is an exceedingly vast number, and an aeon is an unimaginably long span of time.

Actual Attainment in the Distant Past · The Parable of the Five Hundred Dust-Speck Aeons

譬如五百千萬億那由他阿僧祇三千大千世界，假使有人末為微塵，過於東方五百千萬億那由他阿僧祇國乃下一塵，如是東行，盡是微塵。諸善男子！於意云何？是諸世界，可得思惟校計知其數不？」 彌勒菩薩等俱白佛言：「世尊！是諸世界，無量無邊，非算數所知，亦非心力所及；一切聲聞、辟支佛，以無漏智，不能思惟知其限數；我等住阿惟越致地，於是事中亦所不達。世尊！如是諸世界，無量無邊。」 爾時佛告大菩薩眾：「諸善男子！今當分明宣語汝等。是諸世界，若著微塵及不著者盡以為塵，一塵一劫，我成佛已來，復過於此百千萬億那由他阿僧祇劫。自從是來，我常在此娑婆世界說法教化，亦於餘處百千萬億那由他阿僧祇國導利眾生。

“Consider a comparison. Suppose there were five hundred thousand myriads of millions of nayutas and asaṃkhyas—numbers that cannot be counted—of three-thousandfold great-thousand worlds, each one the vast domain taught and transformed by a buddha. Suppose someone ground all these worlds into exceedingly fine particles of dust. He then traveled east, passing through five hundred thousand myriads of millions of nayutas and asaṃkhyas of lands before setting down a single particle. Continuing eastward in this way, he set down one particle only after passing that vast number of lands, until all the dust was exhausted. Good men! What do you think? Could anyone conceive, calculate, and know the number of all those worlds?”

Maitreya Bodhisattva and the others together addressed the Buddha: “World-Honored One! Those worlds are immeasurable and boundless. Their number cannot be known through calculation, nor can the power of thought reach it. Even all the śrāvakas—disciples awakened by hearing the Buddha teach—and pratyekabuddhas—sages awakened on their own by contemplating causes and conditions—could not, even with uncontaminated knowledge free of all affliction, conceive or know its limit. We bodhisattvas who abide on the ground of nonretrogression, the stage from which one no longer falls back, cannot comprehend this matter either. World-Honored One! Those worlds are indeed immeasurable and boundless.”

At that time, the Buddha told the assembly of great bodhisattvas: “Good men! I will now declare this clearly to you. Take every one of those worlds—both those upon which a particle was placed and those upon which no particle was placed—and grind them all into dust. Let each particle represent one aeon. Since I attained buddhahood, the time that has passed exceeds even all these dust-particle aeons by hundreds of thousands of myriads of millions of nayutas and asaṃkhyas of aeons. From that distant time until today, I have constantly remained in this Sahā world—the world in which beings must patiently endure many sufferings—teaching the Dharma and transforming sentient beings. At the same time, in hundreds of thousands of myriads of millions of nayutas and asaṃkhyas of other lands, I have guided sentient beings and brought them benefit.

Ever Present in the Sahā World · Skillful Means Concerning Dīpaṃkara Buddha

「諸善男子！於是中間，我說燃燈佛等，又復言其入於涅槃，如是皆以方便分別。 「諸善男子！若有眾生來至我所，我以佛眼，觀其信等諸根利鈍，隨所應度，處處自說，名字不同、年紀大小，亦復現言當入涅槃，又以種種方便說微妙法，能令眾生發歡喜心。 「諸善男子！如來見諸眾生樂於小法、德薄垢重者，為是人說：『我少出家，得阿耨多羅三藐三菩提。』然我實成佛已來久遠若斯，但以方便，教化眾生，令入佛道，作如是說。

“Good men! During all that time, I spoke of Dīpaṃkara Buddha and other buddhas, and I also said that they had entered nirvāṇa—the quiescent state in which afflictions are extinguished and birth and death transcended. All such statements were distinctions taught through skillful means.

“Good men! Whenever sentient beings come before me, I observe with the Buddha-eye whether their faculties, beginning with trust, are sharp or dull. According to how each can be delivered, I appear and speak in many different places. The names by which I call myself are not the same, nor are the ages, greater or lesser, that I display. At times I also manifest and say that I am about to enter nirvāṇa. Through many kinds of skillful means I teach the wondrous Dharma and cause sentient beings to give rise to joy.

“Good men! When the Tathāgata sees sentient beings who delight in a lesser Dharma, whose qualities are slight and whose defilements are heavy, he tells them: ‘Not long after I left home in youth, I attained unsurpassed, complete, perfect awakening.’ Yet in truth I attained buddhahood as long ago as I have described. I say this only as a skillful means, to teach and transform sentient beings and cause them to enter the buddha-way.

Neither Real nor False · Knowing-and-Seeing as It Truly Is

「諸善男子！如來所演經典，皆為度脫眾生，或說己身、或說他身，或示己身、或示他身，或示己事、或示他事，諸所言說，皆實不虛。所以者何？如來如實知見三界之相，無有生死、若退若出，亦無在世及滅度者，非實非虛，非如非異，不如三界見於三界，如斯之事，如來明見，無有錯謬。以諸眾生有種種性、種種欲、種種行、種種憶想分別故，欲令生諸善根，以若干因緣、譬喻、言辭種種說法，所作佛事，未曾暫廢。如是，我成佛已來，甚大久遠，壽命無量阿僧祇劫，常住不滅。

“Good men! Every scripture expounded by the Tathāgata is taught to deliver and liberate sentient beings. At times he speaks of his own body; at times, of another’s body. At times he reveals his own body; at times, another’s body. At times he reveals his own deeds; at times, another’s deeds. Everything he says is true and not false. Why is this? The Tathāgata knows and sees the marks of the three realms—the desire realm, the form realm, and the formless realm through which sentient beings cycle—just as they truly are. There is no actual birth or death, no actual withdrawal or emergence; there is no one who actually abides in the world and no one who actually enters extinction. They are neither real nor false—neither fixed existence nor sheer nonexistence—and neither thus nor different, neither simply the same nor simply other. The Tathāgata does not see the three realms as ordinary beings within the three realms see them. All such matters the Tathāgata sees clearly, without the slightest error.

“Sentient beings are not the same in their natures, not the same in their desires, not the same in their courses of conduct, and not the same in their memories, thoughts, and discriminations. Wishing to cause them to produce wholesome roots, the Tathāgata teaches the Dharma in many ways, using many causes and conditions, parables, and expressions. The Buddha-work he performs has never ceased, even for a moment. Thus, since I attained buddhahood in the exceedingly distant past, my lifespan has extended through immeasurable asaṃkhyas of aeons. I constantly abide and never enter extinction.

Immeasurable Lifespan · Constantly Abiding, Never Entering Extinction

「諸善男子！我本行菩薩道所成壽命，今猶未盡，復倍上數。然今非實滅度，而便唱言：『當取滅度。』如來以是方便，教化眾生。所以者何？若佛久住於世，薄德之人，不種善根，貧窮下賤，貪著五欲，入於憶想妄見網中。若見如來常在不滅，便起憍恣而懷厭怠，不能生難遭之想、恭敬之心。是故如來以方便說：『比丘當知！諸佛出世，難可值遇。』所以者何？諸薄德人，過無量百千萬億劫，或有見佛，或不見者，以此事故，我作是言：『諸比丘！如來難可得見。』斯眾生等聞如是語，必當生於難遭之想，心懷戀慕，渴仰於佛，便種善根。是故如來雖不實滅，而言滅度。

“Good men! The lifespan I accomplished while formerly practicing the bodhisattva path is not yet exhausted even now; it is twice even the number just described. Yet today I do not actually enter extinction, although I proclaim: ‘I am about to enter extinction.’ The Tathāgata uses this skillful means to teach and transform sentient beings. Why? If the Buddha were to remain in the world for a long time, people of slight quality would not plant wholesome roots. Impoverished and lowly, they would greedily cling to the five desires—visible forms, sounds, scents, flavors, and tangible things—and enter the net woven of imagined thoughts and false views. If they saw the Tathāgata constantly present and never entering extinction, they would become proud and self-indulgent, grow weary and indolent, and be unable to give rise to the thought that a buddha is difficult to encounter or to a mind of reverence.

“Therefore, through skillful means, the Tathāgata says: ‘Monks, you should know! It is difficult to encounter the appearance of the buddhas in the world.’ Why? People of slight quality may pass through immeasurable hundreds of thousands of myriads of millions of aeons: some see a buddha, while others do not. For this reason I say: ‘Monks! The Tathāgata is difficult to see.’ When sentient beings such as these hear these words, they will certainly give rise to the precious thought that the Buddha is difficult to encounter. Their hearts will fill with longing and yearning; thirsting to behold the Buddha, they will plant wholesome roots. Therefore, although the Tathāgata does not actually enter extinction, he says that he does.

The Parable of the Physician and His Sons

「又，善男子！諸佛如來，法皆如是，為度眾生，皆實不虛。譬如良醫，智慧聰達，明練方藥，善治眾病。其人多諸子息——若十、二十乃至百數，以有事緣，遠至餘國。諸子於後，飲他毒藥，藥發悶亂，宛轉于地。是時其父還來歸家，諸子飲毒，或失本心、或不失者，遙見其父，皆大歡喜，拜跪問訊：『善安隱歸。我等愚癡，誤服毒藥，願見救療，更賜壽命。』父見子等苦惱如是，依諸經方，求好藥草，色香美味皆悉具足，擣篩和合與子令服，而作是言：『此大良藥，色香美味皆悉具足，汝等可服，速除苦惱，無復眾患。』其諸子中不失心者，見此良藥、色香俱好，即便服之，病盡除愈。餘失心者，見其父來，雖亦歡喜問訊，求索治病，然與其藥而不肯服。所以者何？毒氣深入，失本心故，於此好色香藥而謂不美。父作是念：『此子可愍，為毒所中，心皆顛倒。雖見我喜，求索救療；如是好藥而不肯服。我今當設方便，令服此藥。』即作是言：『汝等當知！我今衰老，死時已至，是好良藥，今留在此，汝可取服，勿憂不差。』作是教已，復至他國，遣使還告：『汝父已死。』是時諸子聞父背喪，心大憂惱而作是念：『若父在者，慈愍我等，能見救護，今者捨我遠喪他國。』自惟孤露，無復恃怙，常懷悲感，心遂醒悟，乃知此藥色味香美，即取服之，毒病皆愈。其父聞子悉已得差，尋便來歸，咸使見之。 「諸善男子！於意云何？頗有人能說此良醫虛妄罪不？」 「不也，世尊！」 佛言：「我亦如是，成佛已來、無量無邊百千萬億那由他阿僧祇劫，為眾生故，以方便力、言當滅度，亦無有能如法說我虛妄過者。」

“Again, good men! The Dharma of all buddhas, the Tathāgatas, is just the same: everything they do to deliver sentient beings is true and not false. Consider a good physician, wise, intelligent, and discerning, thoroughly skilled in prescriptions and medicines, and able to cure many illnesses. This man has many children—perhaps ten, twenty, or even a hundred. Because of some business, he travels far away to another country. After he has gone, his children drink another person’s poisonous medicine. When the poison takes effect, they become dazed and delirious and roll upon the ground in pain.

“At that time, their father returns home. The children who drank the poison have either lost their original clarity of mind or have not lost it. Seeing their father from afar, they all rejoice greatly. They bow, kneel, and inquire after him: ‘How good that you have returned safely. In our foolishness and delusion, we mistakenly drank poisonous medicine. We pray that you will see us, cure us, and grant us life again.’ Seeing his children in such torment, the father consults his medical texts and prescriptions and seeks excellent medicinal herbs, complete in fine color, fragrance, and flavor. He pounds them, sifts them, mixes them together, and gives the medicine to his children, saying: ‘This is an excellent medicine, complete in fine color, fragrance, and flavor. You should take it. It will quickly remove your suffering, and none of your many illnesses will remain.’

“Among the children, those who have not lost their original clarity of mind see that the excellent medicine has a fine color and fragrance. They take it at once, and their illness is completely removed and cured. The other children, who have lost their clarity of mind, also rejoice and inquire after their father when they see him return, and they too ask him to cure their illness. Yet when he gives them the medicine, they refuse to take it. Why? The poison has entered deeply, causing them to lose their original clarity of mind; therefore they regard this medicine, though fine in color and fragrance, as neither good-tasting nor pleasant.

“The father thinks: ‘These children are truly pitiable. The poison has entered them, and their minds are entirely inverted. Although they rejoice to see me and ask me to cure them, they refuse to take such excellent medicine. I must now devise a skillful means to make them take it.’ He therefore tells them: ‘You should know! I am now weak and old, and the time of my death has arrived. I leave this excellent medicine here. You can take it yourselves. Do not worry that you will fail to recover.’ Having given these instructions, he again goes to another country and sends a messenger back to announce: ‘Your father has died.’

“When the children hear that their father has died far away, they grieve bitterly and think: ‘If our father were still alive, he would love and pity us, and he could see, save, and protect us. Now he has abandoned us and died far away in another country.’ They regard themselves as orphaned and exposed, with no one left upon whom they can rely. Constantly grieving and mourning, their minds at last awaken. Only then do they recognize that the medicine is excellent in color, flavor, and fragrance. They take it, and the illness caused by the poison is completely cured. When the father hears that all his children have recovered, he returns at once and lets them all see him.

“Good men! What do you think? Could anyone say that this good physician was guilty of falsehood?”

“No, World-Honored One!”

The Buddha said: “I too am just the same. Since I attained buddhahood, immeasurable and boundless hundreds of thousands of myriads of millions of nayutas and asaṃkhyas of aeons have passed. For the sake of sentient beings, through the power of skillful means I say that I am about to enter extinction. Yet no one can rightly accuse me of the fault of falsehood.”

Proclaiming the Meaning Again · Verse

爾時世尊欲重宣此義，而說偈言： 　　「自我得佛來，所經諸劫數，
　　無量百千萬，億載阿僧祇，
　　常說法教化，無數億眾生，
　　令入於佛道。爾來無量劫，
　　為度眾生故，方便現涅槃，
　　而實不滅度，常住此說法。
　　我常住於此，以諸神通力，
　　令顛倒眾生，雖近而不見。
　　眾見我滅度，廣供養舍利，
　　咸皆懷戀慕，而生渴仰心。
　　眾生既信伏，質直意柔軟，
　　一心欲見佛，不自惜身命。
　　時我及眾僧，俱出靈鷲山，
　　我時語眾生：『常在此不滅，
　　以方便力故，現有滅不滅。』
　　餘國有眾生，恭敬信樂者，
　　我復於彼中，為說無上法。
　　汝等不聞此，但謂我滅度。
　　我見諸眾生，沒在於苦惱，
　　故不為現身，令其生渴仰，
　　因其心戀慕，乃出為說法。
　　神通力如是，於阿僧祇劫，
　　常在靈鷲山，及餘諸住處。
　　眾生見劫盡，大火所燒時，
　　我此土安隱，天人常充滿。
　　園林諸堂閣，種種寶莊嚴，
　　寶樹多花菓，眾生所遊樂。
　　諸天擊天鼓，常作眾伎樂，
　　雨曼陀羅花，散佛及大眾。
　　我淨土不毀，而眾見燒盡，
　　憂怖諸苦惱，如是悉充滿。
　　是諸罪眾生，以惡業因緣，
　　過阿僧祇劫，不聞三寶名。
　　諸有修功德，柔和質直者，
　　則皆見我身，在此而說法。
　　或時為此眾，說佛壽無量，
　　久乃見佛者，為說佛難值。
　　我智力如是，慧光照無量，
　　壽命無數劫，久修業所得。
　　汝等有智者，勿於此生疑，
　　當斷令永盡，佛語實不虛。
　　如醫善方便，為治狂子故，
　　實在而言死，無能說虛妄。
　　我亦為世父，救諸苦患者，
　　為凡夫顛倒，實在而言滅。
　　以常見我故，而生憍恣心，
　　放逸著五欲，墮於惡道中。
　　我常知眾生，行道不行道，
　　隨所應可度，為說種種法。
　　每自作是意，以何令眾生，
　　得入無上慧，速成就佛身。」

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

　　“Since I attained buddhahood,
　　the aeons that have passed
　　are immeasurable hundreds of thousands of myriads,
　　millions of years, nayutas, and asaṃkhyas beyond reckoning.
　　Without ceasing, I have taught the Dharma and transformed
　　countless millions of sentient beings,
　　causing them to enter the buddha-way.
　　Immeasurable aeons have passed since then.

　　For the sake of delivering sentient beings,
　　through skillful means I manifest nirvāṇa;
　　yet in truth I do not enter extinction,
　　but constantly abide here and teach the Dharma.
　　I constantly remain in this world,
　　and through the power of supernormal abilities
　　cause inverted sentient beings,
　　though I am near, not to see me.

　　When sentient beings see me enter extinction,
　　they make extensive offerings to my relics, the sacred remains of a buddha.
　　All cherish longing and affection
　　and give rise to hearts that thirst to behold me.
　　Once sentient beings have trusted and submitted,
　　and their intentions have become straightforward, gentle, and pliant,
　　they single-mindedly wish to see the Buddha
　　and do not spare even their own bodies or lives.

　　At that time, I and the assembly of monks
　　appear together on Vulture Peak.
　　Then I tell the sentient beings:
　　‘I constantly remain here and never enter extinction;
　　only through the power of skillful means
　　do I manifest both extinction and non-extinction.’

　　When, in other lands, there are sentient beings
　　who are reverent, trusting, and delighted in the Dharma,
　　I appear among them as well
　　and teach them the unsurpassed Dharma.
　　You do not hear of this
　　and merely suppose that I have entered extinction.

　　I see sentient beings
　　submerged in many sufferings;
　　therefore I do not reveal my body to them,
　　causing them to give rise to thirsting yearning.
　　Only when their hearts fill with longing
　　do I appear and teach the Dharma.

　　Such is the power of my supernormal abilities.
　　Through asaṃkhyas of aeons,
　　I constantly abide on Vulture Peak
　　and in many other dwelling places.
　　When sentient beings see the aeon coming to an end
　　and the world consumed by a great fire,
　　this land of mine remains peaceful, secure, and unharmed,
　　constantly filled with devas and humans.

　　Its gardens, groves, halls, and pavilions
　　are adorned with many kinds of precious things.
　　Jeweled trees abound in flowers and fruit,
　　and sentient beings delight and play among them.
　　The devas beat heavenly drums
　　and constantly perform many kinds of music.
　　They rain down māndārava flowers, wondrous blossoms of the heavens,
　　scattering them upon the Buddha and the great assembly.

　　My pure land is not destroyed,
　　yet sentient beings see it burned to nothing.
　　Grief, fear, and many sufferings
　　fill everything before them in this way.
　　Because of the causes and conditions of their evil karma,
　　these sinful sentient beings
　　pass through asaṃkhyas of aeons
　　without hearing even the names of the Three Jewels—Buddha, Dharma, and Saṅgha.

　　But those who cultivate qualities,
　　who are gentle and straightforward,
　　all see my body
　　abiding here and teaching the Dharma.
　　At times I teach these sentient beings
　　that the Buddha’s lifespan is immeasurable;
　　to those who see a buddha only after a long time,
　　I teach that a buddha is difficult to encounter.

　　Such is the power of my knowledge;
　　the radiance of wisdom illumines immeasurable worlds.
　　My lifespan extends through countless aeons,
　　accomplished through practice cultivated long ago.
　　You who possess wisdom
　　must not give rise to doubt about this.
　　You should sever doubt and bring it forever to an end,
　　for the Buddha’s words are true and not false.

　　Like the physician who skillfully devised a means
　　in order to cure his delirious children,
　　though truly alive, he said that he had died,
　　and no one could call his words false.
　　I too am the father of the world,
　　saving all who suffer from pain and illness.
　　For the sake of inverted ordinary beings,
　　though truly present, I say that I enter extinction.

　　If they constantly saw me,
　　they would give rise to pride and self-indulgence;
　　heedless and attached to the five desires—
　　forms, sounds, scents, flavors, and tangible things—
　　they would fall into evil destinations.
　　I constantly know which sentient beings
　　practice the path and which do not.
　　According to how each can be delivered,
　　I teach them forms of Dharma that are not all the same.

　　At every moment I form this thought:
　　By what means can I cause sentient beings
　　to enter unsurpassed wisdom
　　and swiftly accomplish the body of a buddha?”

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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Hearing the Measure of the Lifespan · Sentient Beings Gain Great Benefits of the Dharma

爾時大會，聞佛說壽命劫數長遠如是，無量無邊阿僧祇眾生得大饒益。於時世尊告彌勒菩薩摩訶薩：「阿逸多！我說是如來壽命長遠時，六百八十萬億那由他恒河沙眾生，得無生法忍；復有千倍菩薩摩訶薩，得聞持陀羅尼門；復有一世界微塵數菩薩摩訶薩，得樂說無礙辯才；復有一世界微塵數菩薩摩訶薩，得百千萬億無量旋陀羅尼；復有三千大千世界微塵數菩薩摩訶薩，能轉不退法輪；復有二千中國土微塵數菩薩摩訶薩，能轉清淨法輪；復有小千國土微塵數菩薩摩訶薩，八生當得阿耨多羅三藐三菩提；復有四四天下微塵數菩薩摩訶薩，四生當得阿耨多羅三藐三菩提；復有三四天下微塵數菩薩摩訶薩，三生當得阿耨多羅三藐三菩提；復有二四天下微塵數菩薩摩訶薩，二生當得阿耨多羅三藐三菩提；復有一四天下微塵數菩薩摩訶薩，一生當得阿耨多羅三藐三菩提；復有八世界微塵數眾生，皆發阿耨多羅三藐三菩提心。」

At that time, the great assembly heard the Buddha declare that the number of aeons in the Tathāgata’s lifespan was so long. Immeasurable and boundless sentient beings, countless beyond reckoning, thereby gained great benefit. The World-Honored One then said to Maitreya Bodhisattva Mahāsattva—a mahāsattva being a great bodhisattva:

“Ajita—another name of Maitreya! When I revealed that the Tathāgata’s lifespan is so long, sentient beings numbering six hundred and eighty myriads of millions of nayutas—nayuta being an immense number—of Ganges sands attained forbearance of the non-arising of dharmas: they became firmly established in the truth that dharmas are originally neither born nor extinguished, and their minds no longer wavered. A thousand times as many bodhisattva mahāsattvas attained the gateway of the dhāraṇī of hearing and retention, by which all the Buddha-Dharma they hear is retained and never forgotten. Bodhisattva mahāsattvas as numerous as the dust particles of one world attained joyful, unobstructed eloquence, the ability to expound the Dharma freely and without obstruction. Bodhisattva mahāsattvas as numerous as the dust particles of one world attained immeasurable hundreds of thousands of myriads of millions of revolving dhāraṇīs, gateways by which they turn freely from one dharma into all dharmas and retain them without loss. Bodhisattva mahāsattvas as numerous as the dust particles of a three-thousandfold great-thousand world-system became able to turn the Dharma-wheel from which there is no retreat. Bodhisattva mahāsattvas as numerous as the dust particles of a two-thousandfold intermediate world-system became able to turn the pure Dharma-wheel. Bodhisattva mahāsattvas as numerous as the dust particles of a small-thousandfold world-system shall attain unsurpassed, complete, perfect awakening (anuttarā-samyaksaṃbodhi)—the most perfect awakening—after eight more births. Bodhisattva mahāsattvas as numerous as the dust particles of four four-continent worlds—each such world comprising the four great continents centered on Mount Sumeru—shall attain unsurpassed, complete, perfect awakening after four more births. Bodhisattva mahāsattvas as numerous as the dust particles of three four-continent worlds shall attain unsurpassed, complete, perfect awakening after three more births. Bodhisattva mahāsattvas as numerous as the dust particles of two four-continent worlds shall attain unsurpassed, complete, perfect awakening after two more births. Bodhisattva mahāsattvas as numerous as the dust particles of one four-continent world shall attain unsurpassed, complete, perfect awakening after one more birth. And sentient beings as numerous as the dust particles of eight worlds all brought forth the resolve for unsurpassed, complete, perfect awakening.”

Celestial Rains of Precious Flowers · Offerings to the Buddhas

佛說是諸菩薩摩訶薩得大法利時，於虛空中，雨曼陀羅華、摩訶曼陀羅華，以散無量百千萬億眾寶樹下、師子座上諸佛，并散七寶塔中師子座上釋迦牟尼佛及久滅度多寶如來，亦散一切諸大菩薩及四部眾。又雨細末栴檀、沈水香等。於虛空中，天鼓自鳴，妙聲深遠。又雨千種天衣，垂諸瓔珞、真珠瓔珞、摩尼珠瓔珞、如意珠瓔珞，遍於九方。眾寶香爐燒無價香，自然周至，供養大會。一一佛上，有諸菩薩，執持幡蓋，次第而上，至于梵天。是諸菩薩，以妙音聲，歌無量頌，讚歎諸佛。

When the Buddha declared that these bodhisattva mahāsattvas had gained great benefits of the Dharma, mandārava flowers and great mandārava flowers rained down from the sky. These celestial flowers were scattered over the buddhas seated on lion thrones beneath immeasurable hundreds of thousands of myriads of millions of jeweled trees. They were also scattered over Śākyamuni Buddha, seated on the lion throne within the seven-jeweled stūpa, and over Many-Treasures Tathāgata, who had long before entered extinction, as well as over all the great bodhisattvas and the fourfold assembly of monks, nuns, laymen, and laywomen. Finely powdered sandalwood and aloeswood incense also rained down. Celestial drums sounded of themselves in the sky, their wondrous notes profound and far-reaching. A thousand kinds of celestial garments also rained down, hung with necklaces of pearls, maṇi jewels, and wish-fulfilling jewels, filling the nine directions—the four cardinal directions, the four intermediate directions, and above. Jeweled censers burned priceless incense, and their fragrance naturally spread everywhere as an offering to the great assembly. Above every buddha, bodhisattvas held banners and canopies, rising one after another until they reached the Brahmā heaven. With wondrous voices, these bodhisattvas sang immeasurable verses in praise of the buddhas.

Maitreya Praises in Verse

爾時彌勒菩薩從座而起，偏袒右肩，合掌向佛，而說偈言： 　　「佛說希有法，昔所未曾聞，
　　世尊有大力，壽命不可量。
　　無數諸佛子，聞世尊分別，
　　說得法利者，歡喜充遍身。
　　或住不退地，或得陀羅尼，
　　或無礙樂說，萬億旋總持。
　　或有大千界，微塵數菩薩，
　　各各皆能轉，不退之法輪。
　　復有中千界，微塵數菩薩，
　　各各皆能轉，清淨之法輪。
　　復有小千界，微塵數菩薩，
　　餘各八生在，當得成佛道。
　　復有四三二，如此四天下，
　　微塵諸菩薩，隨數生成佛。
　　或一四天下，微塵數菩薩，
　　餘有一生在，當成一切智。
　　如是等眾生，聞佛壽長遠，
　　得無量無漏，清淨之果報。
　　復有八世界，微塵數眾生，
　　聞佛說壽命，皆發無上心。
　　世尊說無量，不可思議法，
　　多有所饒益，如虛空無邊。
　　雨天曼陀羅、摩訶曼陀羅，
　　釋梵如恒沙，無數佛土來。
　　雨栴檀沈水，繽紛而亂墜，
　　如鳥飛空下，供散於諸佛。
　　天鼓虛空中，自然出妙聲，
　　天衣千萬種，旋轉而來下。
　　眾寶妙香爐，燒無價之香，
　　自然悉周遍、供養諸世尊。
　　其大菩薩眾，執七寶幡蓋，
　　高妙萬億種，次第至梵天。
　　一一諸佛前，寶幢懸勝幡，
　　亦以千萬偈、歌詠諸如來。
　　如是種種事，昔所未曾有，
　　聞佛壽無量，一切皆歡喜。
　　佛名聞十方，廣饒益眾生，
　　一切具善根，以助無上心。」

At that time, Maitreya Bodhisattva rose from his seat, bared his right shoulder, placed his palms together toward the Buddha, and spoke these verses in praise:

　　“The Buddha has taught a rare Dharma,
　　one never heard in times before.
　　The World-Honored One possesses great power;
　　his lifespan cannot be measured.
　　Countless sons of the Buddha
　　heard the World-Honored One distinguish and explain
　　those who gained benefits of the Dharma,
　　and joy filled their entire bodies.

　　Some abide on the ground of nonretrogression;
　　some have attained dhāraṇī (a gateway of total retention in which nothing is forgotten);
　　some have joyful, unobstructed eloquence;
　　some have myriads of millions of revolving means of retention.
　　There are bodhisattvas as numerous
　　as the dust particles of a great-thousandfold world;
　　each one is able to turn
　　the Dharma-wheel from which there is no retreat.
　　There are also bodhisattvas as numerous
　　as the dust particles of an intermediate-thousandfold world;
　　each one is able to turn
　　the pure Dharma-wheel.
　　There are also bodhisattvas as numerous
　　as the dust particles of a small-thousandfold world;
　　each has eight births remaining
　　before attaining the Buddha-way.
　　There are four, three, or two
　　four-continent worlds such as these;
　　bodhisattvas as numerous as their dust particles
　　shall become buddhas after the corresponding number of births.
　　There are bodhisattvas as numerous
　　as the dust particles of one four-continent world;
　　they have one birth remaining
　　before attaining all-knowledge, the Buddha’s perfect wisdom.

　　Sentient beings such as these,
　　hearing that the Buddha’s lifespan is long,
　　gain immeasurable, uncontaminated fruits,
　　pure recompenses free from every trace of defilement.
　　There are also sentient beings as numerous
　　as the dust particles of eight worlds;
　　hearing the Buddha declare his lifespan,
　　they all bring forth the unsurpassed resolve.

　　The World-Honored One has taught immeasurable,
　　inconceivable dharmas,
　　bringing benefit to so many,
　　boundless as open space.
　　Celestial mandārava
　　and great mandārava flowers rain down;
　　Śakras and Brahmās, numerous as Ganges sands,
　　have come from countless buddha-lands.
　　Sandalwood and aloeswood incense rain down,
　　falling in a bright, profuse confusion;
　　like birds descending through the sky,
　　they scatter as offerings over the buddhas.
　　Celestial drums in the open sky
　　naturally issue wondrous sounds;
　　countless kinds of celestial garments
　　spiral and float downward.
　　Many exquisite jeweled censers
　　burn priceless incense;
　　its fragrance naturally spreads everywhere,
　　making offerings to all the World-Honored Ones.

　　The assembly of great bodhisattvas
　　holds seven-jeweled banners and canopies,
　　lofty and wondrous in myriads of millions of forms,
　　rising one after another to the Brahmā heaven.
　　Before each and every buddha,
　　jeweled standards bear splendid banners;
　　with countless verses as well,
　　they sing the praises of the Tathāgatas.
　　Such events in all their variety
　　have never happened before.
　　Hearing that the Buddha’s lifespan is immeasurable,
　　the entire assembly rejoices.
　　The Buddha’s name is heard throughout the ten directions,
　　widely benefiting sentient beings;
　　he enables all to possess roots of goodness,
　　thereby supporting their unsurpassed resolve.”

A Single Thought of Trust and Understanding · Immeasurable Merit

爾時佛告彌勒菩薩摩訶薩：「阿逸多！其有眾生，聞佛壽命長遠如是，乃至能生一念信解，所得功德，無有限量。若有善男子、善女人，為阿耨多羅三藐三菩提故，於八十萬億那由他劫，行五波羅蜜——檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜——除般若波羅蜜，以是功德比前功德，百分、千分、百千萬億分、不及其一，乃至算數譬喻所不能知。若善男子、善女人，有如是功德，於阿耨多羅三藐三菩提退者，無有是處。」

The Buddha then said to Maitreya Bodhisattva Mahāsattva: “Ajita! If any sentient being hears that the Buddha’s lifespan is so long and can bring forth even a single thought of trust and understanding, the merit gained has no limit. Suppose a good man or good woman, for the sake of unsurpassed, complete, perfect awakening, were to practice five perfections—practices that reach the farther shore—for eighty myriads of millions of nayutas of aeons: the perfection of giving, the perfection of discipline, the perfection of patience, the perfection of vigor, and the perfection of meditation—with only the perfection of wisdom excluded from the reckoning. Compared with the merit of that preceding single thought of trust and understanding, the merit from these practices would not equal one hundredth, one thousandth, or one hundred-thousand-myriad-millionth part of it. The difference could not be known even by calculation or analogy. If a good man or good woman possessed the merit of such a single thought of trust and understanding yet were to retreat from unsurpassed, complete, perfect awakening, that would be utterly impossible.”

Proclaiming the Meaning Again in Verse (I) · Measuring the Merit of Trust and Understanding

爾時世尊欲重宣此義，而說偈言： 　　「若人求佛慧，於八十萬億，
　　那由他劫數，行五波羅蜜。
　　於是諸劫中，布施供養佛，
　　及緣覺弟子，并諸菩薩眾。
　　珍異之飲食、上服與臥具，
　　栴檀立精舍，以園林莊嚴。
　　如是等布施，種種皆微妙，
　　盡此諸劫數，以迴向佛道。
　　若復持禁戒，清淨無缺漏，
　　求於無上道，諸佛之所歎。
　　若復行忍辱，住於調柔地，
　　設眾惡來加，其心不傾動。
　　諸有得法者，懷於增上慢，
　　為此所輕惱，如是亦能忍。
　　若復懃精進，志念常堅固，
　　於無量億劫，一心不懈息。
　　又於無數劫，住於空閑處，
　　若坐若經行，除睡常攝心。
　　以是因緣故，能生諸禪定，
　　八十億萬劫、安住心不亂。
　　持此一心福，願求無上道，
　　我得一切智，盡諸禪定際。
　　是人於百千，萬億劫數中，
　　行此諸功德，如上之所說。
　　有善男女等，聞我說壽命，
　　乃至一念信，其福過於彼。
　　若人悉無有，一切諸疑悔，
　　深心須臾信，其福為如此。
　　其有諸菩薩，無量劫行道，
　　聞我說壽命，是則能信受。
　　如是諸人等，頂受此經典，
　　願我於未來，長壽度眾生。
　　如今日世尊、諸釋中之王，
　　道場師子吼，說法無所畏。
　　我等未來世，一切所尊敬，
　　坐於道場時，說壽亦如是。
　　若有深心者，清淨而質直，
　　多聞能總持，隨義解佛語，
　　如是諸人等，於此無有疑。

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

　　“Suppose someone seeking the Buddha’s wisdom,
　　through eighty myriads of millions
　　of nayutas of aeons,
　　practiced the five perfections.
　　Throughout all those aeons,
　　they would give offerings to buddhas,
　　to pratyekabuddha disciples,
　　and to the assemblies of bodhisattvas.
　　They would offer rare and exquisite food and drink,
　　the finest clothing and bedding;
　　they would build monasteries of sandalwood
　　and adorn them with gardens and groves.
　　Such acts of giving,
　　wondrous in every variety,
　　would continue throughout all those aeons
　　and be dedicated to the Buddha-way.

　　Suppose they also upheld the precepts,
　　purely, without defect or lapse,
　　seeking the unsurpassed path
　　that all buddhas praise.
　　Suppose they also practiced patience
　　and abided in a gentle and yielding state;
　　even if many evils were inflicted upon them,
　　their minds would not incline or waver.
　　When those who have gained the Dharma
　　harbor overweening pride—claiming attainment without attaining it and realization without realizing it—
　　and slight and torment them,
　　they would still be able to endure it.

　　Suppose they also diligently practiced vigor,
　　their resolve and attention always firm;
　　through immeasurable millions of aeons,
　　they would remain single-minded, never lax or at rest.
　　Through countless aeons as well,
　　they would abide in empty, secluded places;
　　whether sitting or walking in meditation (slow pacing back and forth to support the practice),
　　they would put away sleep and constantly gather in the mind.
　　Through these causes and conditions,
　　they would bring forth many meditative absorptions;
　　for eighty myriads of millions of aeons,
　　they would abide with minds undisturbed.
　　Holding the merit of this single-minded concentration,
　　they would vow to seek the unsurpassed path:
　　‘May I attain all-knowledge
　　and reach the furthest extent of all meditative absorptions.’
　　Through hundreds of thousands
　　of myriads of millions of aeons,
　　this person would cultivate all these merits,
　　just as described above.

　　Yet if good men or good women
　　hear me declare my lifespan,
　　and bring forth even a single thought of trust,
　　their merit surpasses that person’s.
　　If someone is entirely without
　　every kind of doubt or regret,
　　and trusts deeply for even a moment,
　　such is the measure of that person’s merit.

　　Those bodhisattvas
　　who have practiced the path for immeasurable aeons,
　　hearing me declare my lifespan,
　　are then able to trust and accept it.
　　People such as these
　　receive this scripture upon the crowns of their heads,
　　vowing: ‘In ages to come,
　　may I live long and liberate sentient beings.
　　Like the World-Honored One today,
　　the king among the Śākyas,
　　who roars like a lion at the place of awakening
　　and teaches the Dharma without any fear,
　　may we, in ages to come,
　　be revered by all;
　　when seated at the place of awakening,
　　may we declare our lifespans in the same way.’
　　Those whose hearts are deep,
　　who are pure and straightforward,
　　who have learned widely and can retain all they hear,
　　and who understand the Buddha’s words according to their meaning—
　　people such as these
　　have no doubt about this.”

Deep Trust and Understanding · Seeing the Buddha-Land

「又，阿逸多！若有聞佛壽命長遠，解其言趣，是人所得功德無有限量，能起如來無上之慧。何況廣聞是經、若教人聞，若自持、若教人持，若自書、若教人書，若以華、香、瓔珞、幢幡、繒蓋、香油、酥燈，供養經卷，是人功德無量無邊，能生一切種智。 「阿逸多！若善男子、善女人，聞我說壽命長遠，深心信解，則為見佛常在耆闍崛山，共大菩薩、諸聲聞眾圍繞說法。又見此娑婆世界，其地琉璃，坦然平正，閻浮檀金以界八道，寶樹行列，諸臺樓觀皆悉寶成，其菩薩眾咸處其中。若有能如是觀者，當知是為深信解相。

“Furthermore, Ajita, if someone hears that the Buddha’s lifespan is long and understands the intent of these words, the merit this person gains has no limit and can bring forth the unsurpassed wisdom of the Tathāgata. How much more is this true of one who hears this sutra extensively, teaches others to hear it, upholds it or teaches others to uphold it, copies it or teaches others to copy it, or makes offerings to its scrolls with flowers, incense, jeweled necklaces, standards, banners, silk canopies, fragrant oil, and lamps of clarified butter. This person’s merit is immeasurable and boundless and can bring forth the knowledge of all modes (the Buddha’s perfect wisdom that fully knows all dharmas).

“Ajita! If a good man or good woman hears me declare that my lifespan is long and, with a deep heart, trusts and understands, that person thereby sees the Buddha always abiding on Mount Gṛdhrakūṭa—Vulture Peak—surrounded by great bodhisattvas and the assembly of śrāvakas, teaching the Dharma. That person also sees this Sahā world: its ground is made of lapis lazuli, level, open, and even; the finest Jambūnada gold marks out its eight roads; jeweled trees stand in ordered rows; its terraces, towers, and pavilions are all made of jewels; and the bodhisattva assembly dwells within them. If someone can contemplate in this way, know that this is the mark of deep trust and understanding.

After the Tathāgata’s Extinction · Rejoicing and Upholding

「又復如來滅後，若聞是經而不毀呰，起隨喜心，當知已為深信解相，何況讀誦、受持之者，斯人則為頂戴如來。 「阿逸多！是善男子、善女人，不須為我復起塔寺，及作僧坊、以四事供養眾僧。所以者何？是善男子、善女人，受持讀誦是經典者，為已起塔、造立僧坊、供養眾僧。則為以佛舍利起七寶塔，高廣漸小至于梵天，懸諸幡蓋及眾寶鈴，華、香、瓔珞，末香、塗香、燒香，眾鼓、伎樂，簫、笛、箜篌，種種舞戲，以妙音聲歌唄讚頌，則為於無量千萬億劫作是供養已。

“Furthermore, after the Tathāgata’s extinction, if someone hears this sutra and does not disparage or slander it but instead brings forth a heart of rejoicing, know that this is already the mark of deep trust and understanding. How much more is this true of one who reads, recites, accepts, and upholds it. This person thereby bears the Tathāgata upon the crown of the head.

“Ajita! Such good men and good women need not build stūpas or monasteries for me, construct monastic dwellings, or make offerings of the four requisites—food and drink, clothing, bedding, and medicine—to the monastic assembly. Why is this? Good men and good women who accept, uphold, read, and recite this scripture have thereby already built stūpas, constructed monastic dwellings, and made offerings to the monastic assembly. They have thereby raised seven-jeweled stūpas for the Buddha’s relics, high and broad below and gradually narrowing until they reach the Brahmā heaven. They have hung these stūpas with banners, canopies, and many jeweled bells, and offered flowers, incense, jeweled necklaces, powdered incense, anointing incense, burning incense, many drums and musical performances, panpipes and flutes, harps, and all manner of dances and entertainments, singing hymns and praises in wondrous voices. They have thereby already made such offerings for immeasurable thousands of myriads of millions of aeons.

Upholding This Sutra · Building a Stūpa and Making Offerings

「阿逸多！若我滅後，聞是經典，有能受持，若自書、若教人書，則為起立僧坊，以赤栴檀作諸殿堂三十有二，高八多羅樹，高廣嚴好，百千比丘於其中止，園林、浴池、經行、禪窟，衣服、飲食、床褥、湯藥，一切樂具充滿其中。如是僧坊、堂閣，若干百千萬億，其數無量，以此現前供養於我及比丘僧。是故我說：『如來滅後，若有受持、讀誦、為他人說，若自書、若教人書，供養經卷，不須復起塔寺，及造僧坊、供養眾僧。』

“Ajita! After my extinction, if someone hears this scripture and is able to accept and uphold it, whether copying it personally or teaching others to copy it, that person thereby establishes monastic dwellings. With red sandalwood, that person builds thirty-two halls, each eight tāla trees in height, lofty, spacious, stately, and beautiful, where hundreds of thousands of monks dwell. Gardens and groves, bathing pools, walking-meditation paths, and meditation caves are there, together with clothing, food and drink, bedding, medicine, and every comfort that supports the practice, all filling those dwellings. Such monastic dwellings, halls, and pavilions number hundreds of thousands of myriads of millions, without measure, and are presented before me as offerings to me and to the community of monks. Therefore I say: ‘After the Tathāgata’s extinction, if someone accepts and upholds this sutra, reads and recites it, explains it to others, copies it personally or teaches others to copy it, and makes offerings to its scrolls, that person need not also build stūpas or monasteries, construct monastic dwellings, or make offerings to the monastic assembly.’

Practicing the Six Perfections as Well · Merit Foremost

況復有人能持是經，兼行布施、持戒、忍辱、精進、一心、智慧，其德最勝，無量無邊。譬如虛空，東西南北、四維上下無量無邊；是人功德，亦復如是無量無邊，疾至一切種智。若人讀誦受持是經，為他人說，若自書、若教人書，復能起塔，及造僧坊、供養讚歎聲聞眾僧，亦以百千萬億讚歎之法讚歎菩薩功德，又為他人，種種因緣隨義解說此法華經，復能清淨持戒，與柔和者而共同止，忍辱無瞋，志念堅固，常貴坐禪得諸深定，精進勇猛攝諸善法，利根智慧善答問難。 「阿逸多！若我滅後，諸善男子、善女人，受持讀誦是經典者，復有如是諸善功德，當知是人已趣道場，近阿耨多羅三藐三菩提，坐道樹下。 「阿逸多！是善男子、善女人，若坐、若立、若行處，此中便應起塔，一切天人皆應供養如佛之塔。」

How much more is this true of someone who can uphold this sutra while also practicing giving, discipline, patience, vigor, meditation, and wisdom. This person’s merit is foremost, immeasurable, and boundless. It is like open space, which is immeasurable and boundless to the east, west, south, and north, in the four intermediate directions, above, and below. This person’s merit is likewise immeasurable and boundless, and this person swiftly reaches the knowledge of all modes.

Suppose someone reads, recites, accepts, and upholds this sutra, explains it to others, copies it personally or teaches others to copy it, and is also able to build stūpas and monastic dwellings, make offerings to and praise the monastic assembly of śrāvakas, extol the merit of bodhisattvas in hundreds of thousands of myriads of millions of ways, and explain this Lotus Sutra to others through many causes and conditions and in accordance with its meaning. Suppose this person can also uphold the precepts purely, dwell together with those who are gentle, practice patience without anger, keep firm in resolve and attention, constantly value seated meditation and attain profound meditative absorptions, energetically and courageously gather in all wholesome dharmas, and, with sharp faculties and wisdom, answer questions and challenges skillfully.

“Ajita! After my extinction, if good men and good women who accept, uphold, read, and recite this scripture also possess all these wholesome merits, know that they have already set out toward the place of awakening. They are near unsurpassed, complete, perfect awakening and will sit beneath the tree of awakening.

“Ajita! Wherever such good men and good women sit, stand, or walk, a stūpa should be built there. All devas and humans should make offerings to it as though it were a stūpa of the Buddha.”

Proclaiming the Meaning Again in Verse (II) · Upholding This Sutra Is Itself the Fullness of All Offerings

爾時世尊欲重宣此義，而說偈言： 　　「若我滅度後，能奉持此經，
　　斯人福無量，如上之所說，
　　是則為具足，一切諸供養。
　　以舍利起塔，七寶而莊嚴，
　　表剎甚高廣，漸小至梵天，
　　寶鈴千萬億，風動出妙音。
　　又於無量劫，而供養此塔，
　　華香諸瓔珞，天衣眾伎樂，
　　燃香油酥燈，周匝常照明。
　　惡世法末時，能持是經者，
　　則為已如上，具足諸供養。
　　若能持此經，則如佛現在，
　　以牛頭栴檀，起僧坊供養。
　　堂有三十二，高八多羅樹，
　　上饌妙衣服，床臥皆具足，
　　百千眾住處，園林諸浴池，
　　經行及禪窟，種種皆嚴好。
　　若有信解心，受持讀誦書，
　　若復教人書，及供養經卷，
　　散華香末香，以須曼瞻蔔、
　　阿提目多伽，薰油常燃之。
　　如是供養者，得無量功德，
　　如虛空無邊，其福亦如是。
　　況復持此經，兼布施持戒，
　　忍辱樂禪定，不瞋不惡口，
　　恭敬於塔廟，謙下諸比丘，
　　遠離自高心，常思惟智慧，
　　有問難不瞋，隨順為解說，
　　若能行是行，功德不可量。
　　若見此法師，成就如是德，
　　應以天華散，天衣覆其身，
　　頭面接足禮，生心如佛想。
　　又應作是念：『不久詣道樹，
　　得無漏無為，廣利諸人天。』
　　其所住止處，經行若坐臥，
　　乃至說一偈，是中應起塔，
　　莊嚴令妙好，種種以供養。
　　佛子住此地，則是佛受用，
　　常在於其中，經行及坐臥。」

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

　　“After I have entered extinction,
　　if someone can reverently uphold this sutra,
　　that person’s merit is immeasurable,
　　just as described above.
　　That person has thereby fulfilled
　　every kind of offering.
　　That person has raised a stūpa for the relics
　　and adorned it with the seven jewels;
　　its mast and finial are exceedingly high and broad,
　　gradually narrowing until they reach the Brahmā heaven;
　　its jeweled bells number thousands of myriads of millions,
　　and the wind stirs them to issue wondrous sounds.
　　Throughout immeasurable aeons,
　　that person has made offerings to this stūpa
　　of flowers, incense, jeweled necklaces,
　　celestial garments, and many musical performances;
　　lamps of fragrant oil and clarified butter burn,
　　constantly casting light all around it.

　　In an evil age when the Dharma is nearing its end,
　　those able to uphold this sutra
　　have thereby already fulfilled
　　all the offerings described above.
　　If someone can uphold this sutra,
　　it is as though the Buddha were present:
　　with ox-head sandalwood,
　　that person raises monastic dwellings as an offering.
　　There are thirty-two halls,
　　each eight tāla trees in height;
　　fine foods, exquisite garments,
　　beds and bedding are all complete;
　　there are dwellings for hundreds of thousands,
　　gardens, groves, and bathing pools,
　　walking-meditation paths and meditation caves,
　　all stately and beautiful in every way.

　　If someone, with a heart of trust and understanding,
　　accepts, upholds, reads, recites, and copies this sutra,
　　or teaches others to copy it
　　and makes offerings to its scrolls,
　　scattering flowers, incense, and powdered incense,
　　using sumanā and campaka flowers,
　　atimuktaka flowers as well (all of which are fragrant flowers),
　　and keeping perfumed-oil lamps always burning—
　　one who makes offerings in this way
　　gains immeasurable merit.
　　As open space has no boundary,
　　so too is that person’s merit.

　　How much more is this true of one who upholds this sutra
　　and also practices giving and discipline,
　　patience, and delight in meditative absorption,
　　who is neither angry nor given to harsh speech,
　　who reveres stūpas and temples
　　and is humble toward monks,
　　who remains far from a self-exalting heart
　　and constantly reflects upon wisdom,
　　who does not become angry when questioned or challenged
　　but explains in accord with what the questioner can receive.
　　If someone can practice in this way,
　　that person’s merit cannot be measured.

　　If you see a Dharma teacher
　　who has accomplished merits such as these,
　　you should scatter celestial flowers over that teacher
　　and cover the teacher’s body with celestial garments;
　　bow with your head and face at that teacher’s feet,
　　and bring forth the thought that this person is like the Buddha.
　　You should also think:
　　‘Before long, this person will reach the tree of awakening,
　　attain the uncontaminated and unconditioned,
　　with afflictions ended in what is neither born nor extinguished,
　　and widely benefit devas and humans.’
　　Wherever that person dwells or remains,
　　whether walking in meditation, sitting, or lying down,
　　even where that person teaches no more than a single verse,
　　a stūpa should be raised there,
　　made wondrous and beautiful with adornments
　　and honored with every kind of offering.
　　When a son of the Buddha dwells in such a place,
　　the Buddha thereby receives and uses it,
　　always abiding there,
　　walking in meditation, sitting, or lying down.”

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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Maitreya Asks · The Merit of Joyful Acceptance

爾時，彌勒菩薩摩訶薩白佛言：「世尊！若有善男子、善女人，聞是法華經隨喜者，得幾所福？」 而說偈言： 　　「世尊滅度後，其有聞是經，
　　若能隨喜者，為得幾所福？」

At that time, Maitreya Bodhisattva Mahāsattva—a great bodhisattva—addressed the Buddha: “World-Honored One! If good men and good women hear this Saddharmapuṇḍarīka and joyfully accept it—following what they have heard and giving rise to joy in their hearts—how much merit will they obtain?” He then spoke in verse:

　　“After the World-Honored One has entered cessation,
　　if someone hears this sutra
　　and is able to joyfully accept it,
　　how much merit will that person obtain?”

Fiftyfold Transmission · Joyful Acceptance Passed On

爾時，佛告彌勒菩薩摩訶薩：「阿逸多！如來滅後，若比丘、比丘尼、優婆塞、優婆夷，及餘智者若長若幼，聞是經隨喜已，從法會出，至於餘處，若在僧坊，若空閑地，若城邑、巷陌、聚落、田里，如其所聞，為父母、宗親、善友、知識，隨力演說。是諸人等，聞已隨喜，復行轉教；餘人聞已，亦隨喜轉教。如是展轉，至第五十。

At that time, the Buddha told Maitreya Bodhisattva Mahāsattva: “Ajita—another name of Maitreya! After the Tathāgata has entered cessation, suppose monks, nuns, laymen, laywomen, and other wise people, whether old or young, hear this sutra and joyfully accept it. They leave the Dharma assembly and go elsewhere—perhaps to a monastery, an open and quiet place, a city, a street or lane, a village, or fields in the countryside. In accordance with what they heard, they explain it as fully as they are able to their parents, relatives within the clan, good friends, and acquaintances. Those people hear it, joyfully accept it, and in turn go on to teach others. Others hear it and likewise joyfully accept it, then pass the teaching on again. In this way, one person transmits it to another until it reaches the fiftieth person.

The Great Benefactor Simile · Giving for Eighty Years and Then Leading All to Fruition

「阿逸多！其第五十善男子、善女人，隨喜功德，我今說之，汝當善聽。若四百萬億阿僧祇世界，六趣四生眾生——卵生、胎生、濕生、化生，若有形、無形，有想、無想，非有想、非無想，無足、二足、四足、多足，如是等在眾生數者——有人求福，隨其所欲娛樂之具，皆給與之。一一眾生，與滿閻浮提金、銀、琉璃、車𤦲馬腦、珊瑚、虎珀，諸妙珍寶，及象、馬車乘，七寶所成宮殿樓閣等。是大施主，如是布施滿八十年已，而作是念：『我已施眾生娛樂之具，隨意所欲，然此眾生，皆已衰老年過八十，髮白面皺，將死不久，我當以佛法而訓導之。』即集此眾生，宣布法化，示教利喜，一時皆得須陀洹道、斯陀含道、阿那含道、阿羅漢道，盡諸有漏，於深禪定皆得自在，具八解脫。於汝意云何，是大施主所得功德寧為多不？」 彌勒白佛言：「世尊！是人功德甚多，無量無邊。若是施主，但施眾生一切樂具，功德無量；何況令得阿羅漢果。」

“Ajita! I will now explain the merit of joyful acceptance obtained by that fiftieth good man or good woman. You should listen well. Suppose that throughout four hundred trillion asaṃkhyeya—incalculably many—worlds there are sentient beings in the six destinations—devas, humans, asuras, hell beings, hungry ghosts, and animals—and born in the four ways: beings born from eggs, from wombs, from moisture, or by transformation; those with form and those without form; those with perception and those without perception; those neither with perception nor without perception; those with no feet, two feet, four feet, or many feet—in short, every being counted among sentient beings. Suppose a person seeking merit supplies every one of them with whatever source of enjoyment each desires. To each sentient being, that person gives enough gold, silver, lapis lazuli, giant clamshell, agate, coral, amber, and other wondrous precious substances to fill all of Jambudvīpa, the southern continent where we live. The person also gives elephants, horses, carriages, palaces, towers made of the seven precious substances, and other such things.

“After this great benefactor has given in this way for a full eighty years, this thought arises: ‘I have given these sentient beings sources of enjoyment according to whatever each desired. Yet they have all grown frail and old, passed the age of eighty, with white hair and wrinkled faces. They will die before long. I should train and guide them with the Buddha-Dharma.’ The benefactor then gathers all these beings, proclaims the transformative teaching of the Buddha-Dharma, reveals it, instructs them, brings them benefit, and gladdens them. All at once, they attain the paths of stream-entry, once-return, non-return, and arhatship—the four fruits of the śrāvaka path. They exhaust all contaminating outflows, the afflictions; they all attain mastery in profound meditation; and they possess the eight liberations, the eight meditative states that release them from bonds. What do you think? Would the merit obtained by this great benefactor be great or not?”

Maitreya addressed the Buddha: “World-Honored One! This person’s merit would be exceedingly great, immeasurable and boundless. Even if this benefactor only gave every source of enjoyment to those sentient beings, the merit would already be immeasurable. How much more so after enabling them to attain the fruit of arhatship.”

Comparison Reveals Supremacy · Joyful Acceptance of One Verse Surpasses the Benefactor

佛告彌勒：「我今分明語汝，是人以一切樂具，施於四百萬億阿僧祇世界六趣眾生，又令得阿羅漢果，所得功德，不如是第五十人，聞法華經一偈隨喜功德，百分、千分、百千萬億分、不及其一，乃至算數譬喻所不能知。 「阿逸多！如是第五十人展轉聞法華經隨喜功德，尚無量無邊阿僧祇，何況最初於會中聞而隨喜者，其福復勝，無量無邊阿僧祇，不可得比。

The Buddha told Maitreya: “I now tell you clearly: this person gives every source of enjoyment to the beings in the six destinations throughout four hundred trillion asaṃkhyeya worlds and also enables them to attain the fruit of arhatship. Yet the merit obtained does not equal the merit of the fiftieth person, who hears and joyfully accepts even one verse of the Saddharmapuṇḍarīka. It does not equal one hundredth, one thousandth, or even one part in hundreds of thousands of millions of that merit. The difference cannot be known even through calculation or simile.

“Ajita! The merit of this fiftieth person, who hears the Saddharmapuṇḍarīka after it has been transmitted from one person to another and joyfully accepts it, is still immeasurable, boundless, and incalculable. How much more so for the person who hears it directly in the assembly at the very beginning and joyfully accepts it. That person’s merit is more excellent still—immeasurable, boundless, incalculable, and beyond comparison.

The Merit of Going to a Monastery to Hear the Sutra

「又，阿逸多！若人為是經故，往詣僧坊，若坐、若立須臾聽受，緣是功德，轉身所生，得好上妙象、馬車乘、珍寶輦輿，及乘天宮。

“Furthermore, Ajita! Suppose that, for the sake of this sutra, someone goes to a monastery and listens and receives it for only a moment, whether seated or standing. Through this merit, in the next life that person will obtain fine and wondrous elephant carriages, horse-drawn carriages, human-borne palanquins adorned with precious substances, and even celestial palaces in which to travel.

The Merit of Inviting Another to Sit and Sharing One’s Seat

若復有人於講法處坐，更有人來，勸令坐聽，若分座令坐，是人功德，轉身得帝釋坐處，若梵王坐處，若轉輪聖王所坐之處。

“Again, suppose someone is seated where the Dharma is being taught and another person arrives. The first person encourages the newcomer to sit and listen, or shares half of the seat so that the newcomer may sit. Through this merit, in the next life that person will obtain the seat of Śakra, lord of the Heaven of the Thirty-Three; the seat of a Brahmā king; or the seat of a wheel-turning sage-king.

The Merit of Encouraging Another to Go and Listen · Marks and Signs Life after Life

「阿逸多！若復有人，語餘人言：『有經，名法華，可共往聽。』即受其教，乃至須臾間聞，是人功德，轉身得與陀羅尼菩薩共生一處，利根智慧，百千萬世終不瘖瘂，口氣不臭，舌常無病，口亦無病，齒不垢黑、不黃、不踈，亦不缺落，不差、不曲，脣不下垂亦不褰縮、不麁澁、不瘡胗，亦不缺壞，亦不喎斜，不厚、不大，亦不黧黑，無諸可惡。鼻不匾㔸，亦不曲戾，面色不黑，亦不狹長，亦不窊曲，無有一切不可喜相。脣舌牙齒悉皆嚴好，鼻修高直，面貌圓滿，眉高而長，額廣平正，人相具足，世世所生，見佛聞法、信受教誨。

“Ajita! Again, suppose someone tells another person: ‘There is a sutra named the Saddharmapuṇḍarīka. We can go and listen to it together.’ The other person accepts that encouragement and listens for even a moment. Through the merit obtained by the person who offered the encouragement, in the next life that person will be born in the same place as bodhisattvas who possess dhāraṇī, the retentive power that holds teachings without forgetting them, and will have keen faculties and wisdom.

“For hundreds of thousands of millions of lives, that person will never be mute. The breath will not be foul. The tongue will always be without disease, and the mouth will also be without disease. The teeth will not be stained and black, will not be yellow, and will not be sparse. They will neither be chipped nor fall out; they will not be uneven and will not be crooked. The lips will not droop downward or curl and shrink upward; they will not be coarse or rough and will have no sores or eruptions. They will not be broken or damaged and will not be distorted or slanted. They will not be thick or large and will not be dark. There will be no repulsive feature of any kind. The nose will not be flat and collapsed and will not be bent or twisted. The complexion will not be dark; the face will not be narrow and long or sunken and misshapen. There will be no feature whatsoever that is not pleasing to behold.

“The lips, tongue, and teeth will all be dignified and beautiful. The nose will be long, high, and straight; the face will be full and well formed; the eyebrows will be high and long; the forehead will be broad, even, and straight; and every human feature will be complete. Wherever this person is born, life after life, this person will see buddhas, hear the Dharma, and trustfully receive the Buddha’s instruction.”

Concluding Exhortation · How Much More for Listening, Teaching, and Practicing Single-Mindedly

「阿逸多！汝且觀是，勸於一人令往聽法，功德如此，何況一心聽說、讀誦，而於大眾為人分別、如說修行？」

“Ajita! Consider this well: merely encouraging one person to go and hear the Dharma brings merit such as this. How much more so for one who single-mindedly listens to the teaching, explains it, reads and recites it, distinguishes and explains it for others within the great assembly, and practices in accordance with what the sutra teaches?”

The Buddha Proclaims the Meaning Again in Verse

爾時世尊欲重宣此義，而說偈言： 　　「若人於法會，得聞是經典，
　　乃至於一偈，隨喜為他說，
　　如是展轉教，至于第五十，
　　最後人獲福，今當分別之。
　　如有大施主，供給無量眾，
　　具滿八十歲，隨意之所欲。
　　見彼衰老相，髮白而面皺，
　　齒踈形枯竭，念其死不久，
　　我今應當教，令得於道果。
　　即為方便說，涅槃真實法，
　　世皆不牢固，如水沫泡焰，
　　汝等咸應當，疾生厭離心。
　　諸人聞是法，皆得阿羅漢，
　　具足六神通，三明八解脫。
　　最後第五十，聞一偈隨喜，
　　是人福勝彼，不可為譬喻。
　　如是展轉聞，其福尚無量，
　　何況於法會，初聞隨喜者。
　　若有勸一人，將引聽法華，
　　言此經深妙，千萬劫難遇，
　　即受教往聽，乃至須臾聞，
　　斯人之福報，今當分別說。
　　世世無口患，齒不踈黃黑，
　　脣不厚褰缺，無有可惡相，
　　舌不乾黑短，鼻高修且直，
　　額廣而平正，面目悉端嚴，
　　為人所喜見，口氣無臭穢，
　　優鉢華之香、常從其口出。
　　若故詣僧坊，欲聽法華經，
　　須臾聞歡喜，今當說其福。
　　後生天人中，得妙象馬車，
　　珍寶之輦輿，及乘天宮殿。
　　若於講法處，勸人坐聽經，
　　是福因緣得，釋梵轉輪座。
　　何況一心聽，解說其義趣，
　　如說而修行，其福不可量。」

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

　　“If someone within a Dharma assembly
　　is able to hear this sutra,
　　even so little as a single verse,
　　joyfully accepts it and teaches it to others,
　　and in this way it is taught in turn,
　　until it reaches the fiftieth person,
　　the merit obtained by that final person—
　　I will now explain it distinctly.

　　“Suppose there is a great benefactor
　　who supplies immeasurable sentient beings
　　for a full eighty years
　　with whatever each one desires.
　　Seeing their signs of decline and age—
　　their hair white and their faces wrinkled,
　　their teeth sparse and their bodies withered—
　　the benefactor thinks that they will die before long:
　　‘I should now teach them
　　and enable them to attain the fruits of the path.’

　　“Then, through skillful means, the benefactor teaches them
　　the true Dharma of nirvāṇa:
　　‘Nothing in the world is firm or lasting;
　　it is like foam on water, bubbles, and a heat-haze.
　　All of you should therefore
　　quickly give rise to a mind of disillusionment and release.’
　　When those people hear this Dharma,
　　they all attain arhatship
　　and possess in full the six supernormal powers,
　　the three knowledges—knowledge of former lives,
　　the divine eye, and the exhaustion of contaminants—
　　and the eight liberations.

　　“Yet the last, the fiftieth person,
　　hears a single verse and joyfully accepts it.
　　That person’s merit surpasses the benefactor’s;
　　no simile can describe it.
　　The merit of one who hears it in such a chain
　　is still immeasurable.
　　How much more so for one who first hears it
　　within the Dharma assembly and joyfully accepts it.

　　“Suppose someone encourages one person
　　and leads that person to hear the Lotus Sutra,
　　saying, ‘This sutra is profound and wondrous,
　　difficult to encounter through tens of millions of aeons.’
　　The person accepts the encouragement and goes to listen,
　　hearing it for even a moment.
　　The recompense of merit for the one who gave that encouragement—
　　I will now explain it distinctly.

　　“Life after life, that person will be without ailments of the mouth;
　　the teeth will not be sparse, yellow, or black.
　　The lips will not be thick, curled, or damaged;
　　there will be no repulsive feature.
　　The tongue will not be dry, black, or short;
　　the nose will be high, long, and straight.
　　The forehead will be broad, even, and straight;
　　every feature of the face will be upright and dignified.
　　People will delight in seeing that person;
　　the breath will have no foul odor.
　　The fragrance of an utpala flower, a blue lotus,
　　will always issue from that person’s mouth.

　　“If someone deliberately goes to a monastery,
　　wishing to hear the Saddharmapuṇḍarīka,
　　and hears it for even a moment with joy,
　　I will now explain that person’s merit.
　　Later born among devas or humans,
　　that person will obtain wondrous elephant and horse carriages,
　　palanquins adorned with precious substances,
　　and celestial palaces in which to travel.

　　“If, where the Dharma is being taught,
　　someone encourages another person to sit and hear the sutra,
　　through the causes and conditions of this merit
　　that person will obtain the seats of Śakra, Brahmā, and a wheel-turning sage-king.
　　How much more so for one who listens single-mindedly,
　　explains the meaning and intent of the sutra,
　　and practices in accordance with what it teaches:
　　that person’s merit cannot be measured.”

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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General Declaration of the Qualities of the Six Faculties · Eight Hundred Qualities of the Eye

爾時佛告常精進菩薩摩訶薩：「若善男子、善女人，受持是法華經，若讀、若誦、若解說、若書寫，是人當得八百眼功德、千二百耳功德、八百鼻功德、千二百舌功德、八百身功德、千二百意功德，以是功德、莊嚴六根，皆令清淨。是善男子、善女人，父母所生清淨肉眼，見於三千大千世界內外所有山林河海，下至阿鼻地獄，上至有頂，亦見其中一切眾生，及業因緣、果報生處，悉見悉知。」

At that time, the Buddha said to the bodhisattva-mahāsattva Ever Diligent (Nityodyukta; a great bodhisattva): “If a good man or good woman receives and upholds this Lotus Sutra—whether reading it, reciting it, explaining it, or copying it—that person shall obtain 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 faculties—the faculties of eye, ear, nose, tongue, body, and mind—and make them all pure. With the pure physical eyes received at birth from their parents, this good man or good woman will see all the mountains, forests, rivers, and seas within and beyond the three-thousandfold great-thousand world, downward as far as Avīci hell, the Hell of Uninterrupted Torment, and upward as far as the summit of existence, the highest heaven in the three realms. They will also see all the sentient beings within it, together with the causes and conditions of their actions and the places where the recompenses of those actions bring them to birth. They will see and know them all.”

Qualities of the Eye · The Buddha Proclaims the Meaning Again in Verse

爾時世尊欲重宣此義，而說偈言： 　　「若於大眾中，以無所畏心、
　　說是法華經，汝聽其功德。
　　是人得八百、功德殊勝眼，
　　以是莊嚴故，其目甚清淨。
　　父母所生眼，悉見三千界，
　　內外彌樓山，須彌及鐵圍，
　　并諸餘山林、大海江河水，
　　下至阿鼻獄，上至有頂處，
　　其中諸眾生，一切皆悉見。
　　雖未得天眼，肉眼力如是。

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

　　“If someone, in the midst of the great assembly,
　　teaches with a heart free from fear
　　this Lotus Sutra,
　　listen now to that person’s qualities.
　　That person obtains eight hundred qualities
　　of an extraordinary eye;
　　because it is adorned by these qualities,
　　the eye becomes exceedingly pure.
　　With the eyes received at birth from one’s parents,
　　one sees the whole three-thousandfold world:
　　Mount Mucilinda within and beyond it,
　　Mount Sumeru and the Iron Encircling Mountains,
　　all the other mountains and forests,
　　the great seas, rivers, and flowing waters,
　　downward as far as Avīci hell,
　　upward as far as the summit of existence.
　　Every sentient being within it—
　　one sees them all.
　　Although one has not yet attained the divine eye,
　　such is the power of one’s physical eyes.”

Qualities of the Ear in Prose · Twelve Hundred Qualities of the Ear Hear Every Sound

「復次，常精進！若善男子、善女人，受持此經，若讀、若誦、若解說、若書寫，得千二百耳功德。以是清淨耳，聞三千大千世界，下至阿鼻地獄，上至有頂，其中內外種種語言音聲——象聲、馬聲、牛聲、車聲，啼哭聲、愁歎聲，螺聲、鼓聲、鍾聲、鈴聲，笑聲、語聲，男聲、女聲、童子聲、童女聲，法聲、非法聲，苦聲、樂聲，凡夫聲、聖人聲，喜聲、不喜聲，天聲、龍聲、夜叉聲、乾闥婆聲、阿修羅聲、迦樓羅聲、緊那羅聲、摩睺羅伽聲，火聲、水聲、風聲，地獄聲、畜生聲、餓鬼聲，比丘聲、比丘尼聲，聲聞聲、辟支佛聲，菩薩聲、佛聲——以要言之，三千大千世界中一切內外所有諸聲，雖未得天耳，以父母所生清淨常耳，皆悉聞知，如是分別種種音聲而不壞耳根。」

“Furthermore, Ever Diligent! If a good man or good woman receives and upholds this sutra—whether reading it, reciting it, explaining it, or copying it—that person will obtain twelve hundred qualities of the ear. With these pure ears, they will hear all the many forms of speech and sound within and beyond the three-thousandfold great-thousand world, downward as far as Avīci hell and upward as far as the summit of existence: the sounds of elephants, horses, cattle, and carts; the sounds of weeping and of sorrowful sighing; the sounds of conches, drums, bells, and handbells; the sounds of laughter and conversation; the voices of men, women, boys, and girls; sounds that accord with the Dharma and sounds that do not accord with the Dharma; sounds of suffering and sounds of happiness; the voices of ordinary people and of sages; sounds that bring joy and sounds that do not bring joy; the voices of devas, dragons, yakṣas, gandharvas—the celestial musicians—asuras, garuḍas—the golden-winged birds—kiṃnaras—the celestial singers—and mahoragas—the great serpent beings; the sounds of fire, water, and wind; the sounds of hell beings, animals, and hungry ghosts; the voices of monks and nuns; the voices of śrāvakas and pratyekabuddhas, the sages who awaken alone; and the voices of bodhisattvas and buddhas. In short, although they have not yet attained the divine ear, with the pure, ordinary ears received at birth from their parents they will hear and know every sound within and beyond the three-thousandfold great-thousand world. They will distinguish all these many sounds without damaging the faculty of hearing.”

Qualities of the Ear · The Buddha Proclaims the Meaning Again in Verse

爾時世尊欲重宣此義，而說偈言： 　　「父母所生耳，清淨無濁穢，
　　以此常耳聞，三千世界聲。
　　象馬車牛聲，鍾鈴螺鼓聲，
　　琴瑟箜篌聲，簫笛之音聲，
　　清淨好歌聲，聽之而不著，
　　無數種人聲，聞悉能解了。
　　又聞諸天聲，微妙之歌音，
　　及聞男女聲，童子童女聲。
　　山川嶮谷中，迦陵頻伽聲，
　　命命等諸鳥，悉聞其音聲。
　　地獄眾苦痛，種種楚毒聲，
　　餓鬼飢渴逼，求索飲食聲，
　　諸阿修羅等，居在大海邊，
　　自共語言時，出于大音聲。
　　如是說法者，安住於此間，
　　遙聞是眾聲，而不壞耳根。
　　十方世界中，禽獸鳴相呼，
　　其說法之人，於此悉聞之。
　　其諸梵天上，光音及遍淨，
　　乃至有頂天，言語之音聲，
　　法師住於此，悉皆得聞之。
　　一切比丘眾，及諸比丘尼，
　　若讀誦經典，若為他人說，
　　法師住於此，悉皆得聞之。
　　復有諸菩薩，讀誦於經法，
　　若為他人說，撰集解其義，
　　如是諸音聲，悉皆得聞之。
　　諸佛大聖尊，教化眾生者，
　　於諸大會中，演說微妙法，
　　持此法華者，悉皆得聞之。
　　三千大千界，內外諸音聲，
　　下至阿鼻獄，上至有頂天，
　　皆聞其音聲，而不壞耳根，
　　其耳聰利故，悉能分別知。
　　持是法花者，雖未得天耳，
　　但用所生耳，功德已如是。

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

　　“The ears received at birth from one’s parents
　　are pure, without turbidity or defilement;
　　with these ordinary ears, one hears
　　the sounds of the three-thousandfold world:
　　the sounds of elephants, horses, carts, and cattle;
　　the sounds of bells, handbells, conches, and drums;
　　the sounds of zithers, lutes, and harps;
　　the music of flutes and pipes;
　　pure and beautiful songs,
　　which one hears without becoming attached;
　　and countless kinds of human voices,
　　which one hears and can understand completely.

　　“One also hears the voices of the devas
　　and the sound of their wondrous songs;
　　one hears the voices of men and women,
　　and the voices of boys and girls.
　　Among mountains, rivers, steep places, and valleys,
　　one hears the song of the kalaviṅka, the bird of wondrous voice,
　　and the calls of jīvaṃjīvaka birds, the two-headed birds sharing one life,
　　together with all the other birds.
　　One hears the many torments of beings in the hells
　　and their many cries of cruel anguish;
　　one hears hungry ghosts, driven by hunger and thirst,
　　seeking food and drink;
　　and one hears the asuras dwelling
　　along the shores of the great ocean,
　　who make tremendous sounds
　　when they speak among themselves.
　　One who teaches the Dharma in this way,
　　while dwelling securely here,
　　hears all those sounds from far away
　　without damaging the faculty of hearing.
　　Throughout the worlds of the ten directions,
　　birds and beasts call out to one another;
　　the person who teaches the Dharma
　　hears them all from here.

　　“Above the many Brahmā heavens,
　　from Radiant Sound and Universal Purity
　　upward as far as the heaven at the summit of existence,
　　one hears every sound of speech;
　　the Dharma teacher dwelling here
　　is able to hear them all.
　　All the assemblies of monks
　　and all the nuns,
　　whether they read and recite the scriptures
　　or teach them to others—
　　the Dharma teacher dwelling here
　　is able to hear them all.
　　There are also bodhisattvas
　　who read and recite the sutras and teachings,
　　teach them to others,
　　or compile writings that explain their meaning;
　　all sounds such as these
　　the Dharma teacher is able to hear.
　　The buddhas, great and noble sages,
　　who teach and transform sentient beings,
　　proclaim the wondrous Dharma
　　in their many great assemblies;
　　the person who upholds this Lotus Sutra
　　is able to hear them all.

　　“Every sound within and beyond
　　the three-thousandfold great-thousand world,
　　downward as far as Avīci hell
　　and upward as far as the heaven at the summit of existence—
　　one hears all those sounds
　　without damaging the faculty of hearing.
　　Because one’s ears are acute and keen,
　　one can distinguish and know them all.
　　Although one who upholds this Lotus Sutra
　　has not yet attained the divine ear,
　　merely by using the ears received at birth,
　　one’s qualities have already become such as these.”

Qualities of the Nose in Prose · Eight Hundred Qualities of the Nose Know Every Scent

「復次，常精進！若善男子、善女人，受持是經，若讀、若誦、若解說、若書寫，成就八百鼻功德。以是清淨鼻根，聞於三千大千世界上下內外種種諸香——須曼那華香、闍提華香、末利華香、瞻蔔華香、波羅羅華香，赤蓮華香、青蓮華香、白蓮華香，華樹香、菓樹香，栴檀香、沈水香、多摩羅跋香、多伽羅香，及千萬種和香，若末、若丸、若塗香——持是經者，於此間住，悉能分別。又復別知眾生之香——象香、馬香、牛羊等香，男香、女香、童子香、童女香，及草木叢林香——若近、若遠、所有諸香，悉皆得聞，分別不錯。持是經者，雖住於此，亦聞天上諸天之香——波利質多羅、拘鞞陀羅樹香，及曼陀羅華香、摩訶曼陀羅華香、曼殊沙華香、摩訶曼殊沙華香、栴檀、沈水、種種末香，諸雜華香——如是等天香和合所出之香，無不聞知。又聞諸天身香——釋提桓因在勝殿上，五欲娛樂嬉戲時香；若在妙法堂上，為忉利諸天說法時香；若於諸園遊戲時香；及餘天等男女身香，皆悉遙聞。如是展轉乃至梵世，上至有頂諸天身香，亦皆聞之，并聞諸天所燒之香。及聲聞香、辟支佛香、菩薩香、諸佛身香，亦皆遙聞，知其所在。雖聞此香，然於鼻根不壞不錯，若欲分別為他人說，憶念不謬。」

“Furthermore, Ever Diligent! If a good man or good woman receives and upholds this sutra—whether reading it, reciting it, explaining it, or copying it—that person will accomplish eight hundred qualities of the nose. With this pure faculty of smell, they will perceive the many fragrances above and below, within and beyond, throughout the three-thousandfold great-thousand world: the fragrances of the sumanā, jāti, mallikā, campaka, and pāṭala flowers—all celebrated flowers of India; the fragrances of red, blue, and white lotuses; the fragrances of flowering trees and fruit trees; sandalwood, aloeswood, tamālapattra, and tagara; and tens of millions of blended incenses, whether powdered incense, pellets of incense, or incense paste. The person who upholds this sutra, while dwelling here, will be able to distinguish them all.

“That person will also distinguish and know the scents of sentient beings: the scents of elephants, horses, cattle, sheep, and other animals; of men, women, boys, and girls; and of grasses, trees, thickets, and forests. Whether near or far, they will perceive every scent and distinguish it without error. Although the person who upholds this sutra dwells here, they will also perceive the fragrances of the devas in the heavens: the fragrances of the pārijātaka and kovidāra trees; of māndārava and great māndārava flowers; of mañjūṣaka and great mañjūṣaka flowers; of sandalwood, aloeswood, many powdered incenses, and many kinds of mixed flowers. Of all the fragrances produced by such heavenly fragrances blended together, there is none they will not perceive and know.

“That person will also perceive the fragrances of the devas’ bodies: the fragrance of Śakra (the ruler of the Heaven of the Thirty-Three) when he enjoys and sports among the five desires in the Excellent Palace; his fragrance when he teaches the Dharma to the devas of the Heaven of the Thirty-Three in the Hall of Wondrous Dharma; his fragrance when he plays in the many gardens; and the bodily fragrances of all the other male and female devas. They will perceive them all from far away. Passing successively upward in this way as far as the Brahmā world, and then as far as the summit of existence, that person will also perceive the bodily fragrances of the devas there, together with the incense burned by the devas. They will likewise perceive from far away the fragrances of śrāvakas, pratyekabuddhas, bodhisattvas, and the bodies of the buddhas, and will know where they are. Although the person perceives all these fragrances, the faculty of smell will neither be damaged nor fall into error. If they wish to distinguish and explain them to others, their recollection will not be mistaken.”

Qualities of the Nose · The Buddha Proclaims the Meaning Again in Verse

爾時世尊欲重宣此義，而說偈言： 　　「是人鼻清淨，於此世界中，
　　若香若臭物，種種悉聞知。
　　須曼那闍提、多摩羅栴檀、
　　沈水及桂香，種種華菓香，
　　及知眾生香，男子女人香，
　　說法者遠住，聞香知所在。
　　大勢轉輪王，小轉輪及子，
　　群臣諸宮人，聞香知所在。
　　身所著珍寶，及地中寶藏，
　　轉輪王寶女，聞香知所在。
　　諸人嚴身具，衣服及瓔珞，
　　種種所塗香，聞香知其身。
　　諸天若行坐，遊戲及神變，
　　持是法華者，聞香悉能知。
　　諸樹華菓實，及酥油香氣，
　　持經者住此，悉知其所在。
　　諸山深嶮處，栴檀樹花敷，
　　眾生在中者，聞香皆能知。
　　鐵圍山大海，地中諸眾生，
　　持經者聞香，悉知其所在。
　　阿修羅男女，及其諸眷屬，
　　鬪諍遊戲時，聞香皆能知。
　　曠野險隘處，師子象虎狼，
　　野牛水牛等，聞香知所在。
　　若有懷妊者，未辯其男女，
　　無根及非人，聞香悉能知。
　　以聞香力故，知其初懷妊，
　　成就不成就，安樂產福子。
　　以聞香力故，知男女所念，
　　染欲癡恚心，亦知修善者。
　　地中眾伏藏，金銀諸珍寶，
　　銅器之所盛，聞香悉能知。
　　種種諸瓔珞，無能識其價，
　　聞香知貴賤，出處及所在。
　　天上諸華等，曼陀曼殊沙、
　　波利質多樹，聞香悉能知。
　　天上諸宮殿，上中下差別，
　　眾寶花莊嚴，聞香悉能知。
　　天園林勝殿，諸觀妙法堂，
　　在中而娛樂，聞香悉能知。
　　諸天若聽法，或受五欲時，
　　來往行坐臥，聞香悉能知。
　　天女所著衣，好華香莊嚴，
　　周旋遊戲時，聞香悉能知。
　　如是展轉上，乃至於梵世，
　　入禪出禪者，聞香悉能知。
　　光音遍淨天，乃至于有頂，
　　初生及退沒，聞香悉能知。
　　諸比丘眾等，於法常精進，
　　若坐若經行，及讀誦經法，
　　或在林樹下，專精而坐禪，
　　持經者聞香，悉知其所在。
　　菩薩志堅固，坐禪若讀誦，
　　或為人說法，聞香悉能知。
　　在在方世尊，一切所恭敬，
　　愍眾而說法，聞香悉能知。
　　眾生在佛前，聞經皆歡喜，
　　如法而修行，聞香悉能知。
　　雖未得菩薩，無漏法生鼻，
　　而是持經者，先得此鼻相。」

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

　　“This person’s faculty of smell is pure;
　　within this world,
　　whether a thing is fragrant or foul,
　　one perceives and knows every kind.
　　Sumanā and jāti flowers,
　　tamālapattra and sandalwood,
　　aloeswood and cinnamon,
　　the many fragrances of flowers and fruits,
　　and the scents of sentient beings,
　　the scents of men and women—
　　though the Dharma teacher dwells far away,
　　by perceiving their scents one knows where they are.

　　“A mighty wheel-turning sage-king,
　　lesser wheel-turning kings and their sons,
　　their ministers and all the people of their palaces—
　　by perceiving their scents one knows where they are.
　　The precious things worn on their bodies,
　　treasures hidden beneath the earth,
　　and the wheel-turning king’s precious queen—
　　by perceiving their scents one knows where they are.
　　The things with which people adorn their bodies,
　　their clothing and jeweled necklaces,
　　and the many fragrant pastes they apply—
　　by perceiving their scents one knows whose bodies they adorn.
　　Whether the devas walk or sit,
　　sport or display supernormal transformations,
　　one who upholds this Lotus Sutra
　　can know them all by perceiving their scents.

　　“The blossoms and fruits of the many trees,
　　and the fragrance of clarified butter and oil—
　　the person who upholds the sutra and dwells here
　　knows where they all are.
　　In the deep and precipitous places of the mountains,
　　where sandalwood trees open their flowers,
　　one can know by scent
　　all the sentient beings dwelling there.
　　At the Iron Encircling Mountains, in the great ocean,
　　and among all the sentient beings beneath the earth,
　　the person who upholds the sutra knows by scent
　　where they all are.
　　The male and female asuras
　　and all their retinues,
　　whether contending or at play—
　　one can know them all by perceiving their scents.
　　In the open wilderness and in narrow, dangerous places,
　　lions, elephants, tigers, and wolves,
　　wild cattle, water buffaloes, and other animals—
　　by perceiving their scents one knows where they are.

　　“If there is a pregnant woman
　　and it is not yet known whether her child is male or female,
　　whether its sexual faculties are incomplete or it is a nonhuman being (a being in human form who is not human)— 　　one can know it all by perceiving the scent.
　　Through the power of perceiving scent,
　　one knows when she has first conceived,
　　whether the child will or will not come to term,
　　and whether she will safely bear a fortunate child.
　　Through the power of perceiving scent,
　　one knows what men and women are thinking:
　　whether their minds hold lust, delusion, or anger,
　　and also who is cultivating the good.

　　“The many hidden stores beneath the earth,
　　gold, silver, and other precious treasures,
　　even those contained within vessels of copper—
　　one can know them all by perceiving their scents.
　　Many kinds of jeweled necklaces
　　whose value no one can recognize—
　　by perceiving their scents one knows whether they are precious or base,
　　where they came from, and where they are.
　　The many flowers of the heavens,
　　māndārava and mañjūṣaka flowers,
　　and flowers of the pārijātaka tree—
　　one can know them all by perceiving their scents.
　　The many palaces of the heavens,
　　with their distinctions of highest, middle, and lowest,
　　adorned with precious things and flowers—
　　one can know them all by perceiving their scents.
　　The heavenly gardens and the Excellent Palace,
　　the many towered galleries and the Hall of Wondrous Dharma,
　　and the devas enjoying themselves within—
　　one can know them all by perceiving their scents.
　　Whether the devas are listening to the Dharma
　　or enjoying the five desires,
　　whether coming or going, walking, sitting, or lying down—
　　one can know them all by perceiving their scents.
　　The garments worn by the heavenly women,
　　adorned with the fragrances of beautiful flowers,
　　and the women moving about at play—
　　one can know them all by perceiving their scents.

　　“Passing successively upward in this way
　　as far as the Brahmā world,
　　those entering meditation and those emerging from meditation—
　　one can know them all by perceiving their scents.
　　From the Radiant Sound and Universal Purity heavens
　　upward as far as the summit of existence,
　　whether devas are newly born or are declining and passing away—
　　one can know them all by perceiving their scents.
　　The many assemblies of monks,
　　ever diligent in the Dharma,
　　whether sitting, walking in meditation (practicing while walking back and forth), 　　or reading and reciting the sutras and teachings,
　　or sitting in meditation beneath the trees of a forest
　　with single-minded diligence—
　　the person who upholds the sutra knows by scent
　　where they all are.
　　Bodhisattvas whose resolve is firm,
　　whether meditating or reading and reciting,
　　or teaching the Dharma to others—
　　one can know them all by perceiving their scents.
　　The World-Honored Ones in every direction,
　　revered by all,
　　who teach the Dharma out of compassion for sentient beings—
　　one can know them all by perceiving their scents.
　　Sentient beings before the Buddha,
　　who hear the sutra and all rejoice,
　　practicing in accordance with the Dharma—
　　one can know them all by perceiving their scents.
　　Although this person has not yet attained
　　a bodhisattva’s nose born of uncontaminated Dharma,
　　the person who upholds this sutra
　　first obtains the sign of a nose such as this.”

Qualities of the Tongue in Prose · Twelve Hundred Qualities of the Tongue Issue a Profound and Wondrous Voice

「復次，常精進！若善男子、善女人，受持是經，若讀、若誦、若解說、若書寫，得千二百舌功德。若好、若醜，若美、不美，及諸苦澁物，在其舌根，皆變成上味，如天甘露，無不美者。若以舌根於大眾中有所演說，出深妙聲，能入其心，皆令歡喜快樂。又諸天子、天女，釋梵諸天，聞是深妙音聲，有所演說言論次第，皆悉來聽。及諸龍、龍女，夜叉、夜叉女，乾闥婆、乾闥婆女，阿修羅、阿修羅女，迦樓羅、迦樓羅女，緊那羅、緊那羅女，摩睺羅伽、摩睺羅伽女，為聽法故，皆來親近恭敬供養。及比丘、比丘尼，優婆塞、優婆夷，國王、王子、群臣、眷屬，小轉輪王、大轉輪王、七寶千子內外眷屬，乘其宮殿，俱來聽法，以是菩薩善說法故。婆羅門、居士、國內人民、盡其形壽，隨侍供養。又諸聲聞、辟支佛、菩薩、諸佛，常樂見之。是人所在方面，諸佛皆向其處說法，悉能受持一切佛法，又能出於深妙法音。」

“Furthermore, Ever Diligent! If a good man or good woman receives and upholds this sutra—whether reading it, reciting it, explaining it, or copying it—that person will obtain twelve hundred qualities of the tongue. Whether something is good or bad, delicious or not delicious, or even bitter or astringent, when it reaches that person’s tongue it will all become a supreme flavor, like the nectar of the devas: there will be nothing that is not delicious. If that person uses this tongue to speak in the midst of a great assembly, it will issue a profound and wondrous voice that can enter the listeners’ hearts and bring them all joy and happiness.

“When the sons and daughters of the devas, Śakra, Brahmā, and the other devas hear this profound and wondrous voice, and hear its teaching unfold in clear sequence, they will all come to listen. Dragons and dragon women, yakṣas and yakṣa women, gandharvas and gandharva women, asuras and asura women, garuḍas and garuḍa women, kiṃnaras and kiṃnara women, and mahoragas and mahoraga women will all draw near, show reverence, and make offerings in order to hear the Dharma. Monks and nuns; laymen and laywomen; kings, princes, ministers, and their retinues; lesser and great wheel-turning kings with their seven treasures, their thousand sons, and their retinues within and beyond the palace—all will ride together in their palaces and come to hear the Dharma because this bodhisattva teaches it skillfully. Brahmins, householders, and the people of the land will attend and make offerings throughout their lives. Śrāvakas, pratyekabuddhas, bodhisattvas, and buddhas will always delight in seeing this person. Wherever this person may be, all the buddhas will face that place and teach the Dharma. That person will be able to receive and uphold all the Buddha’s teachings and will also issue a profound and wondrous voice of Dharma.”

Qualities of the Tongue · The Buddha Proclaims the Meaning Again in Verse

爾時世尊欲重宣此義，而說偈言： 　　「是人舌根淨，終不受惡味，
　　其有所食噉，悉皆成甘露。
　　以深淨妙聲，於大眾說法，
　　以諸因緣喻，引導眾生心，
　　聞者皆歡喜，設諸上供養。
　　諸天龍夜叉，及阿修羅等，
　　皆以恭敬心，而共來聽法，
　　是說法之人，若欲以妙音，
　　遍滿三千界，隨意即能至。
　　大小轉輪王，及千子眷屬，
　　合掌恭敬心，常來聽受法。
　　諸天龍夜叉、羅剎毘舍闍，
　　亦以歡喜心，常樂來供養。
　　梵天王魔王，自在大自在，
　　如是諸天眾，常來至其所。
　　諸佛及弟子，聞其說法音，
　　常念而守護，或時為現身。

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

　　“This person’s faculty of the tongue is pure
　　and will never receive a bad flavor;
　　whatever this person eats
　　will all become heavenly nectar.
　　With a profound, pure, and wondrous voice,
　　this person teaches the Dharma in the great assembly,
　　using many causes, conditions, and parables
　　to guide the hearts of sentient beings.
　　All who hear are filled with joy
　　and prepare the finest offerings.
　　Devas, dragons, and yakṣas,
　　asuras and the other beings,
　　all come together with reverent hearts
　　to listen to the Dharma.
　　If this person who teaches the Dharma
　　wishes to use a wondrous voice
　　to fill the whole three-thousandfold world,
　　it can reach throughout it at will.
　　Great and lesser wheel-turning kings,
　　their thousand sons and retinues,
　　join their palms with reverent hearts
　　and always come to hear and receive the Dharma.
　　Devas, dragons, and yakṣas,
　　rākṣasas and piśācas, the devourers of vital essence,
　　also come with joyful hearts,
　　always delighting in making offerings.
　　Brahmā kings and Māra kings,
　　the Free Lord (Īśvara) and Great Free Lord (Maheśvara),
　　and all such assemblies of devas
　　always come to this person’s dwelling place.
　　When the buddhas and their disciples
　　hear the sound of this person teaching the Dharma,
　　they constantly bear this person in mind and offer protection,
　　and at times reveal their bodies.”

Qualities of the Body in Prose · Eight Hundred Qualities of the Body, Pure Like Lapis Lazuli

「復次，常精進！若善男子、善女人，受持是經，若讀、若誦，若解說、若書寫，得八百身功德。得清淨身、如淨琉璃，眾生憙見。其身淨故，三千大千世界眾生，生時、死時，上下、好醜，生善處、惡處，悉於中現。及鐵圍山、大鐵圍山、彌樓山、摩訶彌樓山等諸山，及其中眾生，悉於中現。下至阿鼻地獄，上至有頂，所有及眾生，悉於中現。若聲聞、辟支佛、菩薩、諸佛說法，皆於身中現其色像。」

“Furthermore, Ever Diligent! If a good man or good woman receives and upholds this sutra—whether reading it, reciting it, explaining it, or copying it—that person will obtain eight hundred qualities of the body. They will obtain a pure body like pure lapis lazuli, which sentient beings delight in seeing. Because this body is pure, all sentient beings in the three-thousandfold great-thousand world—at birth and at death, high and low, beautiful and ugly, born in good destinations and in bad destinations—will appear within it. The Iron Encircling Mountains, the Great Iron Encircling Mountains, Mount Mucilinda, Great Mount Mucilinda, all the other mountains, and the sentient beings within them will all appear within it. Downward as far as Avīci hell and upward as far as the summit of existence, every realm and every sentient being there will appear within it. When śrāvakas, pratyekabuddhas, bodhisattvas, or buddhas teach the Dharma, their visible forms will all appear within this person’s body.”

Qualities of the Body · The Buddha Proclaims the Meaning Again in Verse

爾時世尊欲重宣此義，而說偈言： 　　「若持法花者，其身甚清淨，
　　如彼淨琉璃，眾生皆憙見。
　　又如淨明鏡，悉見諸色像，
　　菩薩於淨身，皆見世所有，
　　唯獨自明了，餘人所不見。
　　三千世界中，一切諸群萌，
　　天人阿修羅、地獄鬼畜生，
　　如是諸色像，皆於身中現。
　　諸天等宮殿，乃至於有頂，
　　鐵圍及彌樓、摩訶彌樓山，
　　諸大海水等，皆於身中現。
　　諸佛及聲聞，佛子菩薩等，
　　若獨若在眾，說法悉皆現。
　　雖未得無漏，法性之妙身，
　　以清淨常體，一切於中現。

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

　　“When a person upholds this Lotus Sutra,
　　that person’s body becomes exceedingly pure,
　　like pure lapis lazuli,
　　and all sentient beings delight in seeing it.
　　It is also like a pure and brilliant mirror
　　in which every visible form is seen.
　　Within this pure body, the bodhisattva
　　sees everything in the world;
　　this person alone sees it distinctly,
　　while other people do not see it.
　　Within the three-thousandfold world,
　　all the multitudes of living beings—
　　devas, humans, and asuras,
　　hell beings, hungry ghosts, and animals—
　　all visible forms such as these
　　appear within this person’s body.
　　The palaces of the devas,
　　upward as far as the summit of existence;
　　the Iron Encircling Mountains, Mount Mucilinda,
　　and Great Mount Mucilinda;
　　the waters of all the great oceans—
　　all appear within this person’s body.
　　The buddhas and śrāvakas,
　　the bodhisattvas, sons of the Buddha,
　　whether teaching the Dharma alone or in an assembly—
　　all appear within it.
　　Although this person has not yet attained
　　the wondrous body of Dharma-nature, free of contaminating outflows,
　　within this pure, ordinary body
　　everything appears.”

Qualities of the Mind in Prose · Twelve Hundred Qualities of the Mind Penetrate Immeasurable Meanings

「復次，常精進！若善男子、善女人，如來滅後、受持是經，若讀、若誦、若解說、若書寫，得千二百意功德。以是清淨意根，乃至聞一偈一句，通達無量無邊之義，解是義已，能演說一句一偈至於一月、四月乃至一歲，諸所說法，隨其義趣，皆與實相不相違背。若說俗間經書、治世語言、資生業等，皆順正法。三千大千世界六趣眾生，心之所行、心所動作、心所戲論，皆悉知之。雖未得無漏智慧，而其意根、清淨如此。是人有所思惟、籌量、言說，皆是佛法，無不真實，亦是先佛經中所說。」

“Furthermore, Ever Diligent! After the Tathāgata’s passing, if a good man or good woman receives and upholds this sutra—whether reading it, reciting it, explaining it, or copying it—that person will obtain twelve hundred qualities of the mind. With this pure faculty of mind, upon hearing even a single verse or a single phrase, they will penetrate immeasurable and boundless meanings. Having understood these meanings, they will be able to expound that one phrase or one verse for a month, four months, or even a full year. All the teachings they give will follow the intent of its meaning and will not contradict the true mark. Even when they speak of secular scriptures and books, the language of governing the world, or the many occupations by which people sustain their lives, everything will accord with the true Dharma. They will know all the courses of thought, workings of mind, and conceptual proliferations in the minds of the sentient beings in the six destinies—devas, humans, asuras, hell beings, hungry ghosts, and animals—throughout the three-thousandfold great-thousand world. Although this person has not yet attained uncontaminated wisdom, the faculty of mind will already be pure in this way. Whatever this person reflects upon, considers, or says will all be the Buddha-Dharma. None of it will be untrue, and it will also be what the sutras of the buddhas of the past have taught.”

Qualities of the Mind · The Buddha Proclaims the Meaning Again in Verse

爾時世尊欲重宣此義，而說偈言： 　　「是人意清淨，明利無穢濁，
　　以此妙意根，知上中下法，
　　乃至聞一偈，通達無量義，
　　次第如法說，月四月至歲。
　　是世界內外，一切諸眾生，
　　若天龍及人、夜叉鬼神等，
　　其在六趣中，所念若干種，
　　持法花之報，一時皆悉知。
　　十方無數佛，百福莊嚴相，
　　為眾生說法，悉聞能受持。
　　思惟無量義，說法亦無量，
　　終始不忘錯，以持法華故。
　　悉知諸法相，隨義識次第，
　　達名字語言，如所知演說。
　　此人有所說，皆是先佛法，
　　以演此法故，於眾無所畏。
　　持法花經者，意根淨若斯，
　　雖未得無漏，先有如是相。
　　是人持此經，安住希有地，
　　為一切眾生，歡喜而愛敬。
　　能以千萬種，善巧之語言，
　　分別而說法，持法花經故。」

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

　　“This person’s faculty of mind is pure,
　　clear and keen, without defilement or turbidity;
　　with this wondrous faculty of mind,
　　one knows teachings that are higher, middle, and lower.
　　Upon hearing even a single verse,
　　one penetrates immeasurable meanings,
　　then teaches them in sequence and in accord with the Dharma
　　for a month, four months, or as long as a year.
　　Every sentient being within and beyond
　　this world—
　　devas, dragons, and humans,
　　yakṣas, ghosts, spirits, and the rest—
　　dwells among the six destinies
　　and bears many different thoughts;
　　as the recompense of upholding the Lotus Sutra,
　　one knows them all in a single moment.

　　“The countless buddhas of the ten directions,
　　their marks adorned by a hundred merits,
　　teach the Dharma for sentient beings;
　　one hears it all and can receive and uphold it.
　　One reflects on immeasurable meanings
　　and teaches the Dharma in immeasurable ways;
　　from beginning to end one never forgets or errs,
　　because one upholds the Lotus Sutra.
　　One fully knows the marks of all dharmas,
　　recognizes their sequence by following their meaning,
　　and penetrates their terms and language,
　　teaching them in accord with what one knows.
　　Whatever this person teaches
　　is entirely the Dharma of the buddhas of the past;
　　because this person proclaims this Dharma,
　　one is fearless in the midst of the assembly.

　　“The faculty of mind of one who upholds the Lotus Sutra
　　is pure in just this way;
　　although one has not yet attained freedom from contaminating outflows,
　　one already bears such signs.
　　This person upholds this sutra
　　and dwells on rare ground,
　　rejoiced in and cherished
　　by all sentient beings.
　　Using tens of millions of kinds
　　of skillful language,
　　one distinguishes and teaches the Dharma,
　　because one upholds the Lotus Sutra.”

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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Addressing Attainer of Great Power · A General Statement of the Fault and Merit Connected with Upholding the Sutra

爾時，佛告得大勢菩薩摩訶薩：「汝今當知！若比丘、比丘尼、優婆塞、優婆夷持法花經者，若有惡口、罵詈、誹謗，獲大罪報，如前所說；其所得功德，如向所說，眼、耳、鼻、舌、身、意清淨。

At that time, the Buddha told the bodhisattva-mahāsattva Attainer of Great Power (Mahāsthāmaprāpta; a great bodhisattva): “You should now know this! If monks, nuns, laymen, or laywomen uphold the Lotus Sutra, and someone addresses them with abusive words, reviles them, or slanders them, that person will incur the great retribution of wrongdoing described before. The qualities gained by those who uphold the sutra are as just described: their faculties of eye, ear, nose, tongue, body, and mind become pure.”

Buddha King Awesome Sound · Teaching the Three Vehicles

「得大勢！乃往古昔，過無量無邊不可思議阿僧祇劫，有佛名威音王如來、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。劫名離衰，國名大成。其威音王佛，於彼世中，為天、人、阿修羅說法，為求聲聞者，說應四諦法，度生老病死，究竟涅槃；為求辟支佛者，說應十二因緣法；為諸菩薩，因阿耨多羅三藐三菩提，說應六波羅蜜法，究竟佛慧。 「得大勢！是威音王佛，壽四十萬億那由他恒河沙劫；正法住世劫數，如一閻浮提微塵；像法住世劫數，如四天下微塵。其佛饒益眾生已，然後滅度。正法、像法滅盡之後，於此國土復有佛出，亦號威音王如來、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。如是次第有二萬億佛，皆同一號。

“Attainer of Great Power! In the distant past, immeasurable, boundless, inconceivable asaṃkhyeya aeons ago, there was a buddha named Tathāgata King Awesome Sound (Bhīṣmagarjitasvara-rāja), Worthy One, Perfectly Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons to Be Tamed, Teacher of Devas and Humans, Buddha, World-Honored One. That aeon was named Free from Decline (Vinirbhoga), and the land was named Great Accomplishment (Mahāsaṃbhava). In that world, the Buddha King Awesome Sound taught the Dharma to devas, humans, and asuras. For those seeking the śrāvaka vehicle, he taught the corresponding Dharma of the four truths, delivering them from birth, aging, sickness, and death and bringing them to ultimate nirvāṇa. For those seeking the pratyekabuddha vehicle—the vehicle of solitary awakeners—he taught the corresponding Dharma of the twelve links of dependent origination. For the bodhisattvas, on the basis of unsurpassed, complete, perfect awakening, he taught the corresponding Dharma of the six perfections and brought them to ultimate Buddha-wisdom.

“Attainer of Great Power! The lifespan of this Buddha King Awesome Sound was forty myriad koṭis of nayutas of Ganges-sand aeons. His True Dharma remained in the world for as many aeons as there are dust motes in one Jambudvīpa, the southern continent where we live. His Semblance Dharma remained in the world for as many aeons as there are dust motes throughout the four continents. After this buddha had brought great benefit to sentient beings, he then passed into extinction. After both his True Dharma and his Semblance Dharma had entirely disappeared, another buddha appeared in this land, likewise named Tathāgata King Awesome Sound, Worthy One, Perfectly Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons to Be Tamed, Teacher of Devas and Humans, Buddha, World-Honored One. In this way, one after another, two trillion buddhas appeared, all bearing the same name.”

The Practice of Never Disparaging · Bowing and Bestowing the Prediction

「最初威音王如來既已滅度，正法滅後，於像法中，增上慢比丘有大勢力。爾時有一菩薩比丘名常不輕。得大勢！以何因緣名常不輕？是比丘，凡有所見——若比丘、比丘尼、優婆塞、優婆夷——皆悉禮拜讚歎而作是言：『我深敬汝等，不敢輕慢。所以者何？汝等皆行菩薩道，當得作佛。』而是比丘，不專讀誦經典，但行禮拜，乃至遠見四眾，亦復故往禮拜讚歎而作是言：『我不敢輕於汝等，汝等皆當作佛。』

“After the first Tathāgata King Awesome Sound had passed into extinction, and after his True Dharma had disappeared, monks with overweening pride—the pride of claiming realization where none has been realized—wielded great power during the age of the Semblance Dharma. At that time there was a bodhisattva-monk named Never Disparaging (Sadāparibhūta). Attainer of Great Power! For what reason was he named Never Disparaging? Whenever this monk saw anyone—whether monk, nun, layman, or laywoman—he bowed to them all, praised them, and said: ‘I deeply revere all of you and dare not slight you. Why is this? You are all practicing the bodhisattva path and shall attain buddhahood.’ This monk did not specialize in reading and reciting scriptures; he only practiced bowing. Even when he saw the fourfold assembly from afar, he would deliberately go over, bow, praise them, and say: ‘I dare not slight any of you. You shall all become buddhas.’”

Reviled Yet Unretreating · Even When Struck with Staves and Stones, He Still Cries Out in a Loud Voice

四眾之中，有生瞋恚、心不淨者，惡口罵詈言：『是無智比丘從何所來？自言：「我不輕汝。」而與我等授記，當得作佛。我等不用如是虛妄授記。』如此經歷多年，常被罵詈，不生瞋恚，常作是言：『汝當作佛。』說是語時，眾人或以杖木瓦石而打擲之，避走遠住，猶高聲唱言：『我不敢輕於汝等，汝等皆當作佛。』以其常作是語故，增上慢比丘、比丘尼、優婆塞、優婆夷，號之為常不輕。

“Among the fourfold assembly were people who gave rise to anger and whose minds were impure. They reviled him with abusive words, saying: ‘Where did this ignorant monk come from? He says of himself, “I do not slight you,” yet he bestows a prediction upon us, declaring that we shall attain buddhahood. We have no use for such a false prediction!’ This continued for many years. He was constantly reviled, but never gave rise to anger. He always said: ‘You shall become a buddha.’ When he said these words, some people struck him or hurled wooden staves, tiles, and stones at him. He dodged them, ran away, and stood at a distance, yet still cried out in a loud voice: ‘I dare not slight any of you. You shall all become buddhas.’ Because he constantly said these words, the monks, nuns, laymen, and laywomen with overweening pride called him ‘Never Disparaging.’”

Hearing the Sutra at Life’s End · Purification of the Six Faculties and Teaching It Widely

是比丘臨欲終時，於虛空中，具聞威音王佛先所說法華經二十千萬億偈，悉能受持，即得如上眼根清淨、耳鼻舌身意根清淨。得是六根清淨已，更增壽命二百萬億那由他歲，廣為人說是法華經。於時增上慢四眾——比丘、比丘尼、優婆塞、優婆夷——輕賤是人，為作不輕名者，見其得大神通力、樂說辯力、大善寂力，聞其所說，皆信伏隨從。是菩薩復化千萬億眾，令住阿耨多羅三藐三菩提。命終之後，得值二千億佛，皆號日月燈明，於其法中，說是法華經。以是因緣，復值二千億佛，同號雲自在燈王，於此諸佛法中，受持讀誦，為諸四眾說此經典故，得是常眼清淨，耳、鼻、舌、身、意諸根清淨，於四眾中說法，心無所畏。 「得大勢！是常不輕菩薩摩訶薩，供養如是若干諸佛，恭敬、尊重、讚歎、種諸善根，於後復值千萬億佛，亦於諸佛法中說是經典，功德成就，當得作佛。

“When this monk was about to die, he heard in full from the open sky the twenty thousand koṭis of verses of the Lotus Sutra that the Buddha King Awesome Sound had formerly taught, and he was able to receive and uphold them all. He immediately attained the purification of the eye-faculty described above, together with the purification of the faculties of ear, nose, tongue, body, and mind. After attaining the purification of these six faculties, his lifespan was further extended by two million koṭis of nayutas of years, and he widely taught this Lotus Sutra to others. At that time, the fourfold assembly with overweening pride—the monks, nuns, laymen, and laywomen who had despised this man and given him the name ‘Never Disparaging’—saw that he had attained great supernormal power, the power of eloquence that delights in teaching, and the great power of wholesome serenity. When they heard what he taught, they all trusted him, submitted, and followed him. This bodhisattva further taught ten million koṭis of people and caused them to abide in unsurpassed, complete, perfect awakening. After his death, he encountered two thousand koṭis of buddhas, all named Sun-Moon-Lamp-Radiance (Candrasūryapradīpa), and within their Dharma he taught this Lotus Sutra. Through this cause and condition he again encountered two thousand koṭis of buddhas, all bearing the same name, Cloud-Sovereign-Lamp-King. Because, within the Dharma of these buddhas, he received and upheld this sutra, read and recited it, and taught it to the fourfold assembly, he attained this constant purification of the eye, together with purification of the faculties of ear, nose, tongue, body, and mind. When he taught the Dharma among the fourfold assembly, his mind was without fear.

“Attainer of Great Power! This bodhisattva-mahāsattva Never Disparaging made offerings to all these many buddhas, revered, honored, and praised them, and planted many wholesome roots. Afterward he encountered another ten million koṭis of buddhas. Within the Dharma of those buddhas too, he taught this sutra. His qualities came to fulfillment, and he was to become a buddha.”

It Was I Myself · Upholding the Sutra in Former Lives and Quickly Attaining Awakening

「得大勢！於意云何？爾時常不輕菩薩豈異人乎？則我身是。若我於宿世不受持讀誦此經、為他人說者，不能疾得阿耨多羅三藐三菩提。我於先佛所，受持讀誦此經、為人說故，疾得阿耨多羅三藐三菩提。

“Attainer of Great Power! What do you think? Was the bodhisattva Never Disparaging of that time some other person? It was I myself. If, in former lives, I had not received, upheld, read, and recited this sutra and taught it to others, I could not have so quickly attained unsurpassed, complete, perfect awakening. Because, in the presence of former buddhas, I received, upheld, read, and recited this sutra and taught it to others, I quickly attained unsurpassed, complete, perfect awakening.”

The Retribution of Those Who Despised Him · Yet Again Receiving His Teaching

「得大勢！彼時四眾——比丘、比丘尼、優婆塞、優婆夷——以瞋恚意輕賤我故，二百億劫常不值佛、不聞法、不見僧，千劫於阿鼻地獄受大苦惱。畢是罪已，復遇常不輕菩薩，教化阿耨多羅三藐三菩提。 「得大勢，於汝意云何？爾時四眾常輕是菩薩者，豈異人乎？今此會中跋陀婆羅等五百菩薩、師子月等五百比丘、尼思佛等五百優婆塞，皆於阿耨多羅三藐三菩提不退轉者是。

“Attainer of Great Power! Because the fourfold assembly of that time—monks, nuns, laymen, and laywomen—despised me with minds of anger, for two hundred koṭis of aeons they constantly failed to encounter a buddha, did not hear the Dharma, and did not see the Saṅgha. For a thousand aeons they suffered great agony in the Avīci hell, the hell without interval. After they had exhausted this wrongdoing, they again encountered the bodhisattva Never Disparaging, who taught and transformed them toward unsurpassed, complete, perfect awakening.

“Attainer of Great Power! What do you think? Were the people in the fourfold assembly who constantly slighted that bodhisattva some other persons? They are none other than those now in this assembly: the five hundred bodhisattvas led by Bhadrapāla, the five hundred monks led by Lion Moon (Siṃhacandra), and the five hundred laymen led by Mindful of the Buddha. All of them are now irreversible from unsurpassed, complete, perfect awakening!”

Concluding Exhortation · After the Tathāgata’s Extinction, Always Receive and Uphold This Sutra

「得大勢！當知是法華經，大饒益諸菩薩摩訶薩，能令至於阿耨多羅三藐三菩提。是故諸菩薩摩訶薩，於如來滅後，常應受持、讀誦、解說、書寫是經。」

“Attainer of Great Power! You should know that this Lotus Sutra brings vast benefit to bodhisattva-mahāsattvas and is able to bring them to unsurpassed, complete, perfect awakening. Therefore, after the Tathāgata’s extinction, bodhisattva-mahāsattvas should always receive and uphold, read and recite, explain, and copy this sutra.”

The Buddha Proclaims the Meaning Again in Verse

爾時世尊欲重宣此義，而說偈言： 　　「過去有佛，號威音王，神智無量，
　　將導一切，天人龍神，所共供養。
　　是佛滅後，法欲盡時，有一菩薩，
　　名常不輕。時諸四眾，計著於法。
　　不輕菩薩，往到其所，而語之言：
　　『我不輕汝，汝等行道，皆當作佛。』
　　諸人聞已，輕毀罵詈；不輕菩薩，
　　能忍受之。其罪畢已，臨命終時，
　　得聞此經，六根清淨。神通力故，
　　增益壽命，復為諸人，廣說是經。
　　諸著法眾，皆蒙菩薩，教化成就，
　　令住佛道。不輕命終，值無數佛，
　　說是經故，得無量福，漸具功德，
　　疾成佛道。彼時不輕，則我身是。
　　時四部眾，著法之者，聞不輕言：
　　『汝當作佛。』以是因緣，值無數佛。
　　此會菩薩，五百之眾，并及四部，
　　清信士女，今於我前，聽法者是。
　　我於前世，勸是諸人，聽受斯經，
　　第一之法。開示教人，令住涅槃，
　　世世受持，如是經典。億億萬劫，
　　至不可議，時乃得聞，是法華經。
　　億億萬劫，至不可議，諸佛世尊、
　　時說是經。是故行者，於佛滅後，
　　聞如是經，勿生疑惑。應當一心、
　　廣說此經，世世值佛，疾成佛道。」

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

　　“In the past there was a buddha
　　named King Awesome Sound,
　　whose supernormal knowledge was without measure.
　　He guided and led all beings;
　　devas, humans, nāgas, and spirits
　　made offerings to him together.
　　After this buddha had passed into extinction,
　　when his Dharma was about to disappear,
　　there was a bodhisattva
　　named Never Disparaging.
　　At that time, the fourfold assembly
　　reckoned and clung to dharmas.
　　The bodhisattva Never Disparaging
　　went to where they were
　　and spoke these words to them:
　　‘I do not slight you.
　　You are practicing the path;
　　you shall all become buddhas.’
　　When the people heard this,
　　they slighted, reviled, and abused him;
　　the bodhisattva Never Disparaging
　　was able to endure it.
　　When his wrongdoing had been exhausted,
　　and the time of his death drew near,
　　he was able to hear this sutra,
　　and his six faculties became pure.
　　Through the power of his supernormal abilities,
　　his lifespan was increased;
　　once again, for the many people,
　　he widely taught this sutra.
　　All those in the assembly attached to dharmas
　　received the bodhisattva’s teaching
　　and were brought to fulfillment;
　　he caused them to abide in the buddha-way.
　　After Never Disparaging died,
　　he encountered countless buddhas.
　　Because he taught this sutra,
　　he gained immeasurable merit,
　　gradually perfected his qualities,
　　and swiftly accomplished the buddha-way.
　　Never Disparaging at that time
　　was I myself.
　　The fourfold assembly of that time,
　　those who were attached to dharmas,
　　heard Never Disparaging say:
　　‘You shall become a buddha.’
　　Through this cause and condition,
　　they encountered countless buddhas.
　　The five hundred bodhisattvas in this assembly,
　　together with the fourfold assembly,
　　the men and women of pure trust
　　now listening to the Dharma before me,
　　are those very people.
　　In a former life, I encouraged these people
　　to hear and receive this sutra,
　　the foremost Dharma.
　　I opened and revealed it, taught the people,
　　and caused them to abide in nirvāṇa,
　　receiving and upholding a sutra such as this
　　through life after life.
　　Only after billions upon billions of myriads of aeons,
　　a length of time beyond conception,
　　does one come to hear
　　this Lotus Sutra.
　　Only after billions upon billions of myriads of aeons,
　　a length of time beyond conception,
　　do the buddhas, the World-Honored Ones,
　　teach this sutra when the time has come.
　　Therefore, after a buddha’s extinction,
　　practitioners who hear a sutra such as this
　　must not give rise to doubt.
　　They should single-mindedly
　　teach this sutra far and wide.
　　Life after life they will encounter buddhas
　　and swiftly accomplish the buddha-way.”

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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The Bodhisattvas Emerging from the Earth Ask to Proclaim This Sutra

爾時，千世界微塵等菩薩摩訶薩，從地踊出者，皆於佛前一心合掌，瞻仰尊顏，而白佛言：「世尊！我等於佛滅後，世尊分身所在國土滅度之處，當廣說此經。所以者何？我等亦自欲得是真淨大法，受持、讀誦、解說、書寫，而供養之。」

At that time, great bodhisattvas as numerous as the dust produced by grinding a thousand worlds—those who had previously emerged from the earth—all joined their palms single-mindedly before the Buddha. Gazing up at the World-Honored One’s honored countenance, they addressed the Buddha: “World-Honored One! After the Buddha’s passing, throughout the lands where the World-Honored One’s emanation buddhas abide and wherever the World-Honored One has passed into extinction, we shall proclaim this sutra far and wide. Why is this? We ourselves also wish to attain this true and pure great Dharma, to receive and uphold it, read and recite it, explain it, copy it, and make offerings to it.”

The Tathāgata Displays Great Supernormal Powers · His Tongue Extends, Light Shines, and the Earth Quakes

爾時世尊，於文殊師利等無量百千萬億舊住娑婆世界菩薩摩訶薩，及諸比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，一切眾前，現大神力，出廣長舌上至梵世，一切毛孔放於無量無數色光，皆悉遍照十方世界。眾寶樹下、師子座上諸佛，亦復如是，出廣長舌，放無量光。釋迦牟尼佛及寶樹下諸佛現神力時，滿百千歲，然後還攝舌相。一時謦欬、俱共彈指，是二音聲，遍至十方諸佛世界，地皆六種震動。

At that time, before the entire assembly, the World-Honored One displayed great supernormal powers. Those present included Mañjuśrī and immeasurable hundreds of thousands of millions of great bodhisattvas who had long dwelt in the Sahā world; monks, nuns, male lay followers, and female lay followers; devas, dragons, yakṣas, gandharvas (celestial musicians who seek fragrance), asuras, garuḍas (golden-winged birds), kiṃnaras (celestial singers), mahoragas (great serpent deities), humans, nonhumans, and others. The World-Honored One extended his broad, long tongue upward until it reached the Brahmā world. From every pore of his body he emitted immeasurable and innumerable rays of colored light, all of which shone throughout the worlds of the ten directions. The buddhas seated upon lion seats beneath the many jeweled trees did the same: they extended their broad, long tongues and emitted immeasurable light. When Śākyamuni Buddha and the buddhas beneath the jeweled trees displayed these supernormal powers, a full hundred thousand years passed before they retracted their tongues. Then, at the same moment, they lightly cleared their throats and together snapped their fingers. These two sounds reached everywhere throughout the buddha-worlds of the ten directions, and in all those worlds the earth quaked in six ways.

Beings throughout the Ten Directions See the Two Buddhas · The Devas Proclaim and Pay Homage

其中眾生，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，以佛神力故，皆見此娑婆世界，無量無邊百千萬億眾寶樹下、師子座上諸佛；及見釋迦牟尼佛共多寶如來，在寶塔中、坐師子座；又見無量無邊百千萬億菩薩摩訶薩及諸四眾，恭敬圍繞釋迦牟尼佛。既見是已，皆大歡喜，得未曾有。即時諸天、於虛空中、高聲唱言：「過此無量無邊百千萬億阿僧祇世界，有國名娑婆，是中有佛名釋迦牟尼，今為諸菩薩摩訶薩說大乘經，名妙法蓮華，教菩薩法，佛所護念。汝等當深心隨喜，亦當禮拜供養釋迦牟尼佛。」彼諸眾生，聞虛空中聲已，合掌向娑婆世界作如是言：「南無釋迦牟尼佛！南無釋迦牟尼佛！」以種種華、香、瓔珞、幡蓋，及諸嚴身之具、珍寶妙物，皆共遙散娑婆世界。所散諸物，從十方來，譬如雲集，變成寶帳，遍覆此間諸佛之上。于時十方世界，通達無礙，如一佛土。

The beings in those worlds—devas, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, and others—through the Buddha’s supernormal power all saw this Sahā world. They saw immeasurable and boundless hundreds of thousands of millions of buddhas seated upon lion seats beneath the many jeweled trees. They also saw Śākyamuni Buddha and Many Treasures Tathāgata (Prabhūtaratna) seated together upon a lion seat within the jeweled stūpa. They further saw immeasurable and boundless hundreds of thousands of millions of great bodhisattvas and the fourfold assembly respectfully surrounding Śākyamuni Buddha. When they had seen all this, they rejoiced greatly and experienced what they had never known before.

At that moment, devas proclaimed in loud voices from the sky: “Beyond immeasurable and boundless hundreds of thousands of millions of incalculable worlds from here is a land called Sahā. In it is a buddha named Śākyamuni. He is now teaching the great-vehicle sutra called the Sutra of the Lotus of the Wondrous Dharma to the great bodhisattvas—a Dharma that instructs bodhisattvas and is guarded and kept in mind by the buddhas. You should rejoice in it and praise it with a deeply sincere heart. You should also bow to and make offerings to Śākyamuni Buddha.”

When those beings heard the voice in the sky, they joined their palms toward the Sahā world and said: “Homage to Śākyamuni Buddha! Homage to Śākyamuni Buddha!” “Homage” means to entrust one’s life and take refuge. From afar they all scattered toward the Sahā world many kinds of flowers, incense, jeweled necklaces, banners and canopies, ornaments for adorning the body, precious treasures, and wondrous things. The many objects they scattered came from the ten directions like clouds gathering together. They transformed into a jeweled canopy that covered the buddhas throughout this Sahā world. At that time, the worlds of the ten directions opened into one another without obstruction, as though they were a single buddha-land.

The Fourfold Essential Teaching Is Entrusted · Practice as Taught after the Buddha’s Passing

爾時，佛告上行等菩薩大眾：「諸佛神力如是，無量無邊、不可思議，若我以是神力，於無量無邊百千萬億阿僧祇劫，為囑累故，說此經功德，猶不能盡。以要言之，如來一切所有之法、如來一切自在神力、如來一切祕要之藏、如來一切甚深之事，皆於此經宣示顯說。是故汝等於如來滅後，應一心受持、讀誦、解說、書寫、如說修行。

At that time, the Buddha addressed Superior Conduct (Viśiṣṭacāritra) and the great assembly of bodhisattvas: “The supernormal powers of the buddhas are thus immeasurable, boundless, and inconceivable. Even if, with these supernormal powers, I were to speak throughout immeasurable and boundless hundreds of thousands of millions of incalculable aeons about the qualities of this sutra for the sake of entrusting it to you, I still could not exhaust them. To state the essential point: all the dharmas possessed by the Tathāgata, all the Tathāgata’s free and unobstructed supernormal powers, all the Tathāgata’s treasuries of secret essentials, and all the Tathāgata’s exceedingly profound matters are proclaimed, revealed, made clear, and taught in this sutra. Therefore, after the Tathāgata’s passing, you should single-mindedly receive and uphold it, read and recite it, explain it, copy it, and practice as taught.

Wherever the Sutra Scroll Abides Is the Place of Awakening

所在國土，若有受持、讀誦、解說、書寫、如說修行，若經卷所住之處，若於園中、若於林中、若於樹下、若於僧坊、若白衣舍、若在殿堂、若山谷曠野，是中皆應起塔供養。所以者何？當知是處、即是道場，諸佛於此得阿耨多羅三藐三菩提，諸佛於此轉于法輪，諸佛於此而般涅槃。」

“In any land, wherever someone receives and upholds, reads and recites, explains, or copies this sutra and practices as taught—wherever the sutra scroll abides, whether in a garden, in a forest, beneath a tree, in the dwellings of the monastic community, in the home of a white-robed layperson, in a hall, in a mountain valley, or in the open wilderness—a stūpa should be raised there and offerings made to it. Why is this? You should know that this very place is the place of awakening. Here the buddhas attain unsurpassed, complete, perfect awakening (anuttarā-samyaksaṃbodhi); here the buddhas turn the Dharma-wheel (proclaiming the true Dharma); and here the buddhas enter parinirvāṇa (complete extinction).”

The Buddha Proclaims the Meaning Again in Verse

爾時世尊欲重宣此義，而說偈言： 　　「諸佛救世者，住於大神通，
　　為悅眾生故，現無量神力，
　　舌相至梵天，身放無數光，
　　為求佛道者，現此希有事。
　　諸佛謦欬聲，及彈指之聲，
　　周聞十方國，地皆六種動。
　　以佛滅度後，能持是經故，
　　諸佛皆歡喜，現無量神力。
　　囑累是經故，讚美受持者，
　　於無量劫中，猶故不能盡。
　　是人之功德，無邊無有窮，
　　如十方虛空，不可得邊際。
　　能持是經者，則為已見我，
　　亦見多寶佛，及諸分身者，
　　又見我今日，教化諸菩薩。
　　能持是經者，令我及分身，
　　滅度多寶佛，一切皆歡喜。
　　十方現在佛，并過去未來，
　　亦見亦供養，亦令得歡喜。
　　諸佛坐道場，所得祕要法，
　　能持是經者，不久亦當得。
　　能持是經者，於諸法之義，
　　名字及言辭，樂說無窮盡，
　　如風於空中，一切無障礙。
　　於如來滅後，知佛所說經，
　　因緣及次第，隨義如實說，
　　如日月光明，能除諸幽冥。
　　斯人行世間，能滅眾生闇，
　　教無量菩薩，畢竟住一乘。
　　是故有智者，聞此功德利，
　　於我滅度後，應受持斯經，
　　是人於佛道，決定無有疑。」

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

　　“The buddhas, saviors of the world,
　　abide in great supernormal powers.
　　To bring joy to sentient beings,
　　they display immeasurable supernormal powers.
　　Their tongues extend as far as the Brahmā heaven;
　　their bodies emit innumerable rays of light.
　　For those who seek the buddha-way,
　　they display this rare and wondrous event.

　　“The sound of the buddhas clearing their throats
　　and the sound of their snapping fingers
　　are heard throughout the lands of the ten directions,
　　where the earth quakes in six ways.
　　Because, after the Buddha’s passing,
　　there are those able to uphold this sutra,
　　all the buddhas rejoice
　　and display immeasurable supernormal powers.

　　“For the sake of entrusting this sutra,
　　though one were to praise those who receive and uphold it
　　throughout immeasurable aeons,
　　one still could not finish speaking their praise.
　　The qualities of such people
　　are without bound and without end,
　　like the empty space of the ten directions,
　　whose limits cannot be found.

　　“Those able to uphold this sutra
　　have thereby already seen me.
　　They have also seen Many Treasures Buddha
　　and all my emanation buddhas,
　　and they see me today
　　teaching and transforming the bodhisattvas.
　　Those able to uphold this sutra
　　cause me and my emanation buddhas,
　　and Many Treasures Buddha, who has passed into extinction,
　　all to rejoice.
　　They also see and make offerings
　　to the present buddhas of the ten directions,
　　together with the buddhas of the past and future,
　　and cause them all to rejoice.

　　“The Dharma of secret essentials attained by the buddhas
　　when they sit at the place of awakening—
　　those able to uphold this sutra
　　shall also attain it before long.
　　Those able to uphold this sutra
　　will joyfully teach the meanings of all dharmas,
　　together with their names, expressions, and words,
　　without ever reaching an end.
　　Like wind moving through empty space,
　　they will be wholly unobstructed.

　　“After the Tathāgata’s passing,
　　they will know the sutras taught by the Buddha,
　　their causes and conditions and their sequence,
　　and teach them truly in accordance with their meaning.
　　Like the light of the sun and moon,
　　they will dispel every darkness.
　　As such people move through the world,
　　they will extinguish the darkness in sentient beings,
　　teach immeasurable bodhisattvas,
　　and cause them ultimately to abide in the One Vehicle.

　　“Therefore, people of wisdom,
　　having heard of these qualities and benefits,
　　should receive and uphold this sutra after my passing.
　　Such people will assuredly have no doubt
　　about the buddha-way.”

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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Entrustment through the Touch of the Right Hand upon the Crowns

爾時，釋迦牟尼佛從法座起，現大神力，以右手摩無量菩薩摩訶薩頂，而作是言：「我於無量百千萬億阿僧祇劫，修習是難得阿耨多羅三藐三菩提法，今以付囑汝等。汝等應當一心流布此法，廣令增益。」如是三摩諸菩薩摩訶薩頂，而作是言：「我於無量百千萬億阿僧祇劫，修習是難得阿耨多羅三藐三菩提法，今以付囑汝等。汝等當受持、讀誦、廣宣此法，令一切眾生普得聞知。

At that time, Śākyamuni Buddha rose from the Dharma seat and manifested great supernormal power. With his right hand he stroked the crowns of immeasurable and countless bodhisattva-mahāsattvas—that is, great bodhisattvas—and said: “Through immeasurable hundreds of thousands of myriads of millions of incalculably long aeons, I have cultivated this difficult-to-encounter Dharma of unsurpassed, complete, perfect awakening. I now entrust it to you. You should spread this Dharma single-mindedly, causing it to increase and bring benefit far and wide.” In this same way he stroked the crowns of the bodhisattva-mahāsattvas three times and said: “Through immeasurable hundreds of thousands of myriads of millions of incalculably long aeons, I have cultivated this difficult-to-encounter Dharma of unsurpassed, complete, perfect awakening. I now entrust it to you. You should receive and uphold it, read and recite it, and proclaim this Dharma far and wide, so that all sentient beings may hear and know it everywhere.

The Three Wisdoms · The Great Donor · Do Not Be Miserly

所以者何？如來有大慈悲，無諸慳悋，亦無所畏，能與眾生，佛之智慧、如來智慧、自然智慧，如來是一切眾生之大施主。汝等亦應隨學如來之法，勿生慳悋。於未來世，若有善男子、善女人，信如來智慧者，當為演說此法華經，使得聞知，為令其人得佛慧故。若有眾生不信受者，當於如來餘深法中，示教利喜。汝等若能如是，則為已報諸佛之恩。」

“Why is this? The Tathāgata possesses great loving compassion, is without any miserliness or withholding, and is also without fear. He can give sentient beings the Buddha’s wisdom, the Tathāgata’s wisdom, and natural wisdom—wisdom that is spontaneous, originally complete, and not brought about through contrivance. The Tathāgata is the great donor to all sentient beings. You too should follow and learn the Dharma of the Tathāgata. Do not give rise to miserliness or withholding. In future ages, if good men or good women trust the Tathāgata’s wisdom, you should teach this Lotus Sutra to them and enable them to hear and know it, so that they may attain the Buddha’s wisdom. If there are sentient beings who do not trust and accept it, then among the Tathāgata’s other profound teachings you should reveal and teach to them, benefit them, and bring them joy. If you can do this, you will already have repaid the kindness of all buddhas.”

The Bodhisattvas Vow Three Times to Carry It Out

時諸菩薩摩訶薩，聞佛作是說已，皆大歡喜遍滿其身，益加恭敬，曲躬、低頭，合掌向佛，俱發聲言：「如世尊勅，當具奉行。唯然，世尊！願不有慮。」諸菩薩摩訶薩眾，如是三反，俱發聲言：「如世尊勅，當具奉行。唯然，世尊！願不有慮。」

At that time, after the bodhisattva-mahāsattvas heard the Buddha speak these words, great joy filled their entire bodies. Their reverence deepened further. Bending their bodies, lowering their heads, and joining their palms toward the Buddha, they all spoke with one voice: “In accordance with the World-Honored One’s command, we shall carry it out completely. Yes, World-Honored One! Please have no concern.” In this way, the great assembly of bodhisattva-mahāsattvas spoke together three times: “In accordance with the World-Honored One’s command, we shall carry it out completely. Yes, World-Honored One! Please have no concern.”

The Emanation Buddhas Return to Their Original Lands · The Assembly Rejoices

爾時釋迦牟尼佛令十方來諸分身佛各還本土，而作是言：「諸佛各隨所安，多寶佛塔還可如故。」說是語時，十方無量分身諸佛——坐寶樹下師子座上者，及多寶佛，并上行等無邊阿僧祇菩薩大眾，舍利弗等聲聞四眾，及一切世間天、人、阿修羅等，聞佛所說，皆大歡喜。

At that time, Śākyamuni Buddha directed the emanation buddhas who had come from the ten directions to return, each to his original land, and said: “Buddhas, each go where you find ease. The stūpa of Many Treasures Buddha (Prabhūtaratna) may return to its original place and be restored as before.” As these words were spoken, the immeasurable emanation buddhas of the ten directions—those seated upon lion thrones beneath jeweled trees—together with Many Treasures Buddha; the boundless, incalculable assembly of bodhisattvas, including Bodhisattva Superior Conduct (Viśiṣṭacāritra); Śāriputra and the other śrāvakas of the fourfold assembly; and the devas, humans, asuras, and all the rest throughout the world heard what the Buddha had taught and all gave rise to great joy.

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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Constellation-King Flower Asks about Medicine King’s Former Affairs

爾時宿王華菩薩白佛言：「世尊！藥王菩薩云何遊於娑婆世界？世尊！是藥王菩薩有若干百千萬億那由他難行苦行？善哉，世尊！願少解說。」諸天、龍、神、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，又他國土諸來菩薩，及此聲聞眾，聞皆歡喜。

At that time, the Bodhisattva Constellation-King Flower (Nakṣatrarājasaṃkusumitābhijña) addressed the Buddha: “World-Honored One! How does the Bodhisattva Medicine King (Bhaiṣajyarāja) travel and teach throughout the Sahā world, this world of endurance in which we live? World-Honored One! Has this Bodhisattva Medicine King performed hundreds of thousands of millions of billions of nayutas—immeasurably many—difficult and arduous practices? Excellent, World-Honored One! I pray that you will explain a little of them.” The devas, nāgas, spirits, yakṣas, gandharvas—heavenly musicians who feed upon fragrance—asuras, the contentious non-devas, garuḍas, the great golden-winged bird spirits, kinnaras, singers with humanlike forms and horns, mahoragas, the great serpent spirits, humans and nonhumans, together with bodhisattvas who had come from other lands and the śrāvaka assembly present there, all rejoiced when they heard this request.

The Buddha Pure and Bright Virtue of Sun and Moon and His Jeweled Land

爾時佛告宿王華菩薩：「乃往過去無量恒河沙劫，有佛號日月淨明德如來、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。其佛有八十億大菩薩摩訶薩，七十二恒河沙大聲聞眾，佛壽四萬二千劫，菩薩壽命亦等。彼國無有女人、地獄、餓鬼、畜生、阿修羅等，及以諸難；地平如掌，琉璃所成，寶樹莊嚴，寶帳覆上，垂寶華幡，寶瓶香爐周遍國界，七寶為臺，一樹一臺，其樹去臺盡一箭道。此諸寶樹，皆有菩薩、聲聞而坐其下。諸寶臺上，各有百億諸天作天伎樂，歌歎於佛，以為供養。爾時彼佛為一切眾生憙見菩薩，及眾菩薩、諸聲聞眾，說法華經。

At that time, the Buddha told the Bodhisattva Constellation-King Flower: “Long, long ago, aeons as numerous as the sands of immeasurable Ganges Rivers in the past, there was a buddha named Pure and Bright Virtue of Sun and Moon (Candrasūryavimalaprabhāsaśrī), the Tathāgata, Worthy One, Perfectly and Universally Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One. That buddha had eighty billion great bodhisattva-mahāsattvas and a great śrāvaka assembly as numerous as the sands of seventy-two Ganges Rivers. The Buddha’s lifespan was forty-two thousand aeons, and the bodhisattvas’ lifespans were equally long. In that land there were no women, no hells, hungry ghosts, animals, or asuras, and none of the many difficult circumstances. The ground was as level as the palm of a hand and made of lapis lazuli. Jeweled trees adorned it; jeweled canopies covered it from above; banners made of precious flowers hung down; and jeweled vases and incense burners filled the entire land. Terraces were made of the seven precious things, one terrace for each tree, with an arrow-shot’s distance between tree and terrace. Beneath every jeweled tree sat bodhisattvas and śrāvakas. Upon each jeweled terrace, a hundred billion devas performed heavenly music and sang the Buddha’s praises as an offering. At that time, the buddha taught the Lotus Sutra to the Bodhisattva Seen with Joy by All Sentient Beings (Sarvasattvapriyadarśana), the other bodhisattvas, and the śrāvaka assembly.

Delighting in Arduous Practice · Attaining the Meditative Absorption of Manifesting All Forms

「是一切眾生憙見菩薩，樂習苦行，於日月淨明德佛法中，精進經行，一心求佛，滿萬二千歲已，得現一切色身三昧。得此三昧已，心大歡喜，即作念言：『我得現一切色身三昧，皆是得聞法華經力，我今當供養日月淨明德佛及法華經。』即時入是三昧，於虛空中，雨曼陀羅華、摩訶曼陀羅華、細末堅黑栴檀，滿虛空中，如雲而下，又雨海此岸栴檀之香——此香六銖，價直娑婆世界——以供養佛。

“This Bodhisattva Seen with Joy by All Sentient Beings delighted in cultivating arduous practices. Within the Dharma of the Buddha Pure and Bright Virtue of Sun and Moon, he practiced walking meditation with unremitting vigor and sought buddhahood single-mindedly. After fully twelve thousand years, he attained the ‘meditative absorption of Manifesting All Forms’ (sarvarūpasaṃdarśana-samādhi)—the samādhi in which one can manifest any body according to what sentient beings delight in seeing. Having attained it, he gave rise to great joy and thought: ‘My attainment of the meditative absorption of Manifesting All Forms comes entirely from the power of hearing the Lotus Sutra. I should now make offerings to the Buddha Pure and Bright Virtue of Sun and Moon and to the Lotus Sutra.’ He at once entered this absorption. From the open sky he rained māndārava flowers, great māndārava flowers—the wondrous flowers of the heavens—and finely powdered, hard, black sandalwood, filling the sky and falling like clouds. He also rained the fragrance of sandalwood from this shore of the ocean—six zhu, an ancient measure of weight, of this incense was worth the entire Sahā world—and offered it to the Buddha.

Consuming Many Incenses · Setting His Body Alight as the True Dharma-Offering

作是供養已，從三昧起，而自念言：『我雖以神力供養於佛，不如以身供養。』即服諸香——栴檀、薰陸、兜樓婆、畢力迦、沈水、膠香，又飲瞻蔔諸華香油，滿千二百歲已，香油塗身，於日月淨明德佛前，以天寶衣而自纏身，灌諸香油，以神通力願而自然身，光明遍照八十億恒河沙世界。其中諸佛同時讚言：『善哉，善哉！善男子！是真精進，是名真法供養如來。若以華、香、瓔珞、燒香、末香、塗香、天繒、幡蓋及海此岸栴檀之香，如是等種種諸物供養，所不能及；假使國城、妻子布施，亦所不及。善男子！是名第一之施，於諸施中最尊最上，以法供養諸如來故。』作是語已而各默然。其身火燃千二百歲，過是已後，其身乃盡。

“Having made this offering, he rose from the absorption and thought: ‘Although I have made offerings to the Buddha through supernormal power, this does not equal making an offering with my own body.’ He therefore consumed many kinds of incense—sandalwood, frankincense, turuṣka, prikka, aloeswood, and resinous incense—and drank fragrant oil made from campaka and other flowers. After fully twelve hundred years, he anointed his body with fragrant oil, went before the Buddha Pure and Bright Virtue of Sun and Moon, wrapped his body in a heavenly jeweled robe, and poured fragrant oils over himself. Through the power of his supernormal vow, he set his own body alight. Its radiance illumined worlds as numerous as the sands of eighty billion Ganges Rivers. The buddhas within those worlds all praised him at the same time: ‘Excellent, excellent, good man! This is true vigor. This is called making the true Dharma-offering to the Tathāgata. Offerings of flowers, incense, jeweled necklaces, burning incense, powdered incense, fragrant ointments, heavenly silk, banners and canopies, sandalwood from this shore of the ocean, and every other kind of object cannot equal it. Even the gift of kingdoms, cities, wives, and children cannot equal it. Good man! This is called the foremost gift, the most honored and highest of all gifts, because it is a Dharma-offering made to the Tathāgatas.’ Having spoken these words, the buddhas each fell silent. His bodily fire burned for twelve hundred years; only after that time was his body consumed.

Death and Transformative Rebirth · Speaking Verse to His Father · Returning to Praise the Buddha

「一切眾生憙見菩薩作如是法供養已，命終之後，復生日月淨明德佛國中，於淨德王家結加趺坐，忽然化生。即為其父而說偈言： 　　「『大王今當知，我經行彼處，
　　即時得一切，現諸身三昧。
　　懃行大精進，捨所愛之身，
　　供養於世尊，為求無上慧。』
「說是偈已，而白父言：『日月淨明德佛，今故現在。我先供養佛已，得解一切眾生語言陀羅尼，復聞是法華經八百千萬億那由他甄迦羅、頻婆羅、阿閦婆等偈。大王！我今當還供養此佛。』白已，即坐七寶之臺，上昇虛空，高七多羅樹，往到佛所，頭面禮足，合十指爪，以偈讚佛： 　　「『容顏甚奇妙，光明照十方，
　　我適曾供養，今復還親覲。』

“After the Bodhisattva Seen with Joy by All Sentient Beings had made this Dharma-offering, he died and was born again in the land of the Buddha Pure and Bright Virtue of Sun and Moon. In the house of King Pure Virtue (Vimaladatta), he suddenly appeared by transformation, seated cross-legged. He at once spoke this verse to his father:

　　‘Great King, you should now know:
　　I practiced walking meditation in that place
　　and at once attained the meditative absorption
　　in which all bodies are made manifest.
　　I diligently practiced great vigor,
　　relinquished my cherished body,
　　and offered it to the World-Honored One
　　in order to seek unsurpassed wisdom.’

“After speaking this verse, he addressed his father: ‘The Buddha Pure and Bright Virtue of Sun and Moon still remains present in the world. After making my former offering to the Buddha, I attained the dhāraṇī that comprehends the languages of all sentient beings, the power to retain and understand them all without forgetting. I also heard from this Lotus Sutra verses numbering eight hundred thousands of myriads of millions of nayutas, kiṃkaras, bimbaras, akṣobhyas, and other immense numerical measures. Great King! I should now return and make offerings to this buddha.’ Having spoken, he sat upon a terrace made of the seven precious things and rose into the open sky to the height of seven tāla trees, a kind of tall palm. He went to the Buddha, bowed with his head and face at the Buddha’s feet, joined the nails of his ten fingers together, and praised the Buddha in verse:

　　‘Your countenance is exceedingly rare and wondrous;
　　your radiance illumines the ten directions.
　　I made offerings to you only a moment ago,
　　and now I have returned to draw near and behold you.’

The Buddha Pure and Bright Virtue of Sun and Moon Entrusts the True Dharma · Entering Parinirvāṇa

「爾時，一切眾生憙見菩薩說是偈已，而白佛言：『世尊！世尊猶故在世。』爾時日月淨明德佛，告一切眾生憙見菩薩：『善男子！我涅槃時到、滅盡時至，汝可安施床座，我於今夜當般涅槃。』又勅一切眾生憙見菩薩：『善男子！我以佛法囑累於汝及諸菩薩大弟子，并阿耨多羅三藐三菩提法，亦以三千大千七寶世界諸寶樹、寶臺及給侍諸天，悉付於汝。我滅度後，所有舍利亦付囑汝，當令流布，廣設供養，應起若干千塔。』如是日月淨明德佛勅一切眾生憙見菩薩已，於夜後分入於涅槃。

“At that time, after speaking this verse, the Bodhisattva Seen with Joy by All Sentient Beings addressed the Buddha: ‘World-Honored One! The World-Honored One still remains in the world.’ The Buddha Pure and Bright Virtue of Sun and Moon then told him: ‘Good man! The time of my nirvāṇa has arrived; the time of my extinction has come. You may arrange my couch, for tonight I shall enter parinirvāṇa—complete extinction.’ He further charged the Bodhisattva Seen with Joy by All Sentient Beings: ‘Good man! I entrust the whole Buddha-Dharma to you and to the great bodhisattva disciples, together with the Dharma of unsurpassed, complete, perfect awakening. I also entrust to you all the jeweled trees and jeweled terraces throughout this trichiliocosm made of the seven precious things, together with all the devas who attend and serve there. After my extinction, I also entrust all my relics to you. You should cause them to circulate, establish offerings to them far and wide, and raise many thousands of stūpas.’ Having charged the Bodhisattva Seen with Joy by All Sentient Beings in this way, the Buddha Pure and Bright Virtue of Sun and Moon entered nirvāṇa during the latter part of the night.

Gathering the Relics · Raising Eighty-Four Thousand Jeweled Stūpas

「爾時，一切眾生憙見菩薩見佛滅度，悲感、懊惱，戀慕於佛，即以海此岸栴檀為𧂐，供養佛身，而以燒之。火滅已後，收取舍利，作八萬四千寶瓶，以起八萬四千塔，高三世界，表剎莊嚴，垂諸幡蓋，懸眾寶鈴。

“At that time, when the Bodhisattva Seen with Joy by All Sentient Beings saw that the Buddha had entered extinction, he was overcome with grief and distress and longed deeply for the Buddha. He therefore made a funeral pyre from sandalwood of this shore of the ocean, placed the Buddha’s body upon it as an offering, and cremated it. After the fire had gone out, he gathered the relics and placed them in eighty-four thousand jeweled vessels. With these he raised eighty-four thousand stūpas, towering as high and vast as the trichiliocosm. Their banner poles were splendidly adorned, many banners and canopies hung from them, and countless jeweled bells were suspended there.

Burning His Arms as an Offering to the Relics · Causing the Assembly to Arouse the Aspiration

「爾時一切眾生憙見菩薩復自念言：『我雖作是供養，心猶未足，我今當更供養舍利。』便語諸菩薩大弟子及天、龍、夜叉等一切大眾：『汝等當一心念，我今供養日月淨明德佛舍利。』作是語已，即於八萬四千塔前，燃百福莊嚴臂七萬二千歲而以供養，令無數求聲聞眾、無量阿僧祇人，發阿耨多羅三藐三菩提心，皆使得住現一切色身三昧。

“At that time, the Bodhisattva Seen with Joy by All Sentient Beings thought again: ‘Although I have made this offering, my heart is still not satisfied. I should now make a further offering to the relics.’ He then told the great bodhisattva disciples and the entire assembly of devas, nāgas, yakṣas, and the rest: ‘You should recollect single-mindedly that I am now making an offering to the relics of the Buddha Pure and Bright Virtue of Sun and Moon.’ Having spoken, before the eighty-four thousand stūpas he set alight his arms, adorned by a hundred merits, and burned them for seventy-two thousand years as an offering. This caused countless members of the assembly who sought the śrāvaka vehicle and immeasurably many incalculable people to arouse the mind of unsurpassed, complete, perfect awakening and enabled them all to abide in the meditative absorption of Manifesting All Forms.

Vowing without Arms · His Two Arms Are Restored as Before

「爾時，諸菩薩、天、人、阿修羅等，見其無臂，憂惱悲哀而作是言：『此一切眾生憙見菩薩，是我等師，教化我者，而今燒臂，身不具足。』于時一切眾生憙見菩薩，於大眾中立此誓言：『我捨兩臂，必當得佛金色之身，若實不虛，令我兩臂還復如故。』作是誓已，自然還復，由斯菩薩福德智慧淳厚所致。當爾之時，三千大千世界六種震動，天雨寶華，一切人、天得未曾有。」

“At that time, when the bodhisattvas, devas, humans, asuras, and others saw that he had no arms, they grieved and lamented: ‘This Bodhisattva Seen with Joy by All Sentient Beings is our teacher, the one who teaches and transforms us. Yet now he has burned his arms, and his body is incomplete.’ Before the great assembly, the Bodhisattva Seen with Joy by All Sentient Beings then made this vow: ‘I have relinquished my two arms and shall certainly attain a buddha’s golden body. If this is true and not false, let my two arms be restored just as before.’ As soon as he made this vow, his arms were naturally restored. This occurred through the depth and purity of the bodhisattva’s merit and wisdom. At that moment, the trichiliocosm shook in six ways, precious flowers rained from the heavens, and every human and deva attained something never known before.”

He Is Medicine King Today · Burning a Finger as an Offering Surpasses Other Gifts

佛告宿王華菩薩：「於汝意云何？一切眾生憙見菩薩，豈異人乎？今藥王菩薩是也。其所捨身布施，如是無量百千萬億那由他數。 「宿王華！若有發心欲得阿耨多羅三藐三菩提者，能燃手指，乃至足一指，供養佛塔，勝以國城、妻子，及三千大千國土山林河池、諸珍寶物而供養者，若復有人，以七寶滿三千大千世界，供養於佛，及大菩薩、辟支佛、阿羅漢，是人所得功德，不如受持此法華經，乃至一四句偈，其福最多。

The Buddha told the Bodhisattva Constellation-King Flower: “What do you think? Was the Bodhisattva Seen with Joy by All Sentient Beings of that time some other person? He is the Bodhisattva Medicine King of today. His relinquishing of the body as a gift has occurred immeasurable hundreds of thousands of millions of nayutas of times.

“Constellation-King Flower! If someone has aroused the aspiration and wishes to attain unsurpassed, complete, perfect awakening, and can burn one finger of the hand, or even one toe, as an offering to a buddha-stūpa, this surpasses the offering of kingdoms, cities, wives, and children, together with all the forests, rivers, ponds, precious things, and treasures throughout a trichiliocosm. If someone else fills the trichiliocosm with the seven precious things and offers them to the Buddha, great bodhisattvas, pratyekabuddhas, and arhats, the merit obtained by this person still does not equal that of receiving and upholding even one four-line verse of this Lotus Sutra. The latter merit is greatest.

Ten Similes Praise This Sutra as Foremost

「宿王華！譬如一切川流江河，諸水之中海為第一；此法華經亦復如是，於諸如來所說經中，最為深大。又如土山、黑山、小鐵圍山、大鐵圍山及十寶山，眾山之中，須彌山為第一；此法華經亦復如是，於諸經中最為其上。又如眾星之中，月天子最為第一；此法華經亦復如是，於千萬億種諸經法中最為照明。又如日天子能除諸闇；此經亦復如是，能破一切不善之闇。又如諸小王中，轉輪聖王最為第一；此經亦復如是，於眾經中最為其尊。又如帝釋於三十三天中王，此經亦復如是，諸經中王。又如大梵天王，一切眾生之父；此經亦復如是，一切賢聖，學、無學，及發菩薩心者之父。又如一切凡夫人中，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛為第一；此經亦復如是，一切如來所說、若菩薩所說、若聲聞所說，諸經法中，最為第一。有能受持是經典者，亦復如是，於一切眾生中亦為第一。一切聲聞、辟支佛中，菩薩為第一；此經亦復如是，於一切諸經法中最為第一。如佛為諸法王；此經亦復如是，諸經中王。

“Constellation-King Flower! As the ocean is foremost among all streams, rivers, and waters, so this Lotus Sutra is deepest and greatest among all sutras taught by the Tathāgatas. As Mount Sumeru—the Wondrously High Mountain—is foremost among earthen mountains, black mountains, the Lesser and Greater Iron-Ring Mountains, the ten jeweled mountains, and all other mountains, so this Lotus Sutra stands highest among all sutras. As the moon-deity is foremost among all the stars, so this Lotus Sutra shines brightest among tens of millions of billions of kinds of sutra-teaching. As the sun-deity can dispel every darkness, so this sutra can destroy all the darkness of what is unwholesome. As a wheel-turning sage-king is foremost among lesser kings, so this sutra is most honored among all sutras. As Śakra is king among the devas of the Heaven of the Thirty-Three, so this sutra is king among sutras. As the great Brahmā king is father to all sentient beings, so this sutra is father to all noble ones, both those in training and those beyond training, and to all who have aroused the bodhisattva aspiration. As stream-enterers (the first fruit), once-returners (the second fruit), non-returners (the third fruit), arhats (the fourth fruit), and pratyekabuddhas (solitary awakeners) stand foremost among ordinary people, so this sutra is foremost among all teachings spoken by Tathāgatas, bodhisattvas, or śrāvakas. A person able to receive and uphold this sutra is likewise foremost among all sentient beings. As bodhisattvas are foremost among śrāvakas and pratyekabuddhas, so this sutra is foremost among every sutra-teaching. As the Buddha is king of all dharmas, so this sutra is king among all sutras.

A Chain of Twelve Similes · The Immeasurable Merit of Copying the Sutra and Offering Lamps

「宿王華！此經能救一切眾生者，此經能令一切眾生離諸苦惱，此經能大饒益一切眾生，充滿其願。如清涼池！能滿一切諸渴乏者，如寒者得火，如裸者得衣，如商人得主，如子得母，如渡得船，如病得醫，如暗得燈，如貧得寶，如民得王，如賈客得海，如炬除暗；此法華經亦復如是，能令眾生離一切苦、一切病痛，能解一切生死之縛。若人得聞此法華經，若自書、若使人書，所得功德，以佛智慧籌量多少，不得其邊。若書是經卷，華、香、瓔珞、燒香、末香、塗香，幡蓋、衣服，種種之燈——酥燈、油燈、諸香油燈、瞻蔔油燈、須曼那油燈、波羅羅油燈、婆利師迦油燈、那婆摩利油燈——供養，所得功德，亦復無量。

“Constellation-King Flower! This sutra can save all sentient beings, free all sentient beings from every suffering and distress, bring all sentient beings great benefit, and fulfill their wishes. It is like a cool pool satisfying all who thirst; like fire obtained by one who is cold; clothing obtained by one who is naked; a leader obtained by merchants; a mother obtained by a child; a boat obtained by one who must cross; a physician obtained by the sick; a lamp obtained in darkness; treasure obtained by the poor; a king obtained by the people; the ocean obtained by traveling merchants as their road of passage; and a torch that dispels darkness. Just so, this Lotus Sutra can free sentient beings from every suffering and every painful sickness and loosen all the bonds of birth and death. If someone is able to hear this Lotus Sutra, copies it personally, or causes another to copy it, even the Buddha’s wisdom cannot calculate the limit of the merit obtained. If someone copies a scroll of this sutra and offers flowers, incense, jeweled necklaces, burning incense, powdered incense, fragrant ointments, banners, canopies, clothing, and many kinds of lamp—butter lamps, oil lamps, lamps of many fragrant oils, campaka-oil lamps, sumanas-oil lamps, pāṭala-oil lamps, vārṣika-oil lamps, and navamālikā-oil lamps—the merit obtained is likewise immeasurable.

Hearing the Chapter Extinguishes Wrongdoing · A Woman Who Hears It Is Reborn in the Land of Peace and Bliss

「宿王華！若有人聞是藥王菩薩本事品者，亦得無量無邊功德。若有女人聞是藥王菩薩本事品，能受持者，盡是女身，後不復受。若如來滅後後五百歲中，若有女人聞是經典，如說修行。於此命終，即往安樂世界，阿彌陀佛、大菩薩眾，圍繞住處，生蓮華中，寶座之上，不復為貪欲所惱，亦復不為瞋恚愚癡所惱，亦復不為憍慢嫉妬諸垢所惱，得菩薩神通、無生法忍。得是忍已，眼根清淨，以是清淨眼根，見七百萬二千億那由他恒河沙等諸佛如來。是時諸佛遙共讚言：『善哉，善哉！善男子！汝能於釋迦牟尼佛法中，受持讀誦思惟是經，為他人說，所得福德無量無邊，火不能燒，水不能漂，汝之功德，千佛共說不能令盡。汝今已能破諸魔賊，壞生死軍，諸餘怨敵皆悉摧滅。善男子！百千諸佛，以神通力共守護汝，於一切世間天、人之中無如汝者，唯除如來，其諸聲聞、辟支佛、乃至菩薩，智慧禪定無有與汝等者。』宿王華！此菩薩成就如是功德智慧之力。若有人聞是藥王菩薩本事品，能隨喜讚善者，是人現世口中常出青蓮華香，身毛孔中常出牛頭栴檀之香，所得功德，如上所說。是故，宿王華！以此藥王菩薩本事品囑累於汝。我滅度後後五百歲中，廣宣流布於閻浮提，無令斷絕，惡魔、魔民、諸天、龍、夜叉、鳩槃茶等，得其便也。

“Constellation-King Flower! If anyone hears this Chapter on the Former Affairs of the Bodhisattva Medicine King, that person will likewise obtain immeasurable and boundless merit. If a woman hears and is able to uphold this Chapter on the Former Affairs of the Bodhisattva Medicine King, then after this present female body has been exhausted, she will not assume a female body again. If, during the latter five hundred years after the Tathāgata’s extinction, a woman hears this sutra and practices according to what it teaches, then at the end of this life she will go at once to the Land of Peace and Bliss (Sukhāvatī) (the Pure Land of Ultimate Bliss). There she will be born upon a jeweled seat within a lotus, in the dwelling where Amitābha Buddha and an assembly of great bodhisattvas surround her. She will no longer be troubled by desire, no longer troubled by anger or delusion, and no longer troubled by the defilements of pride, jealousy, or the rest. She will attain a bodhisattva’s supernormal powers and patient acceptance of the non-arising of dharmas—the wisdom that abides in the fact that dharmas neither arise nor cease. Having attained this acceptance, her eye-faculty will become pure. With that purified eye-faculty she will behold buddhas as numerous as the sands of seven million two hundred billion nayutas (an incalculable number) of Ganges Rivers.

“At that time, the buddhas will praise her together from afar: ‘Excellent, excellent, good man! Within the Dharma of Śākyamuni Buddha, you can receive, uphold, read, recite, and reflect upon this sutra, and teach it to others. The merit you obtain is immeasurable and boundless. Fire cannot burn it, and water cannot carry it away. Even a thousand buddhas speaking together cannot exhaust your merit. You have now destroyed the thieves of Māra, broken the army of birth and death, and utterly defeated every other hostile enemy. Good man! Hundreds of thousands of buddhas protect you together through supernormal power. Among all devas and humans in every world, none is equal to you, apart from the Tathāgata. No śrāvaka, pratyekabuddha, or even bodhisattva can equal you in wisdom or meditative stability.’ Constellation-King Flower! This bodhisattva accomplishes such powers of merit and wisdom.

“If anyone hears this Chapter on the Former Affairs of the Bodhisattva Medicine King and responds with joy and praise, the person’s mouth will constantly emit the fragrance of a blue lotus in this very life, and the pores of the body will constantly emit the fragrance of ox-head sandalwood. The merit obtained is just as described above. Therefore, Constellation-King Flower, I entrust to you this Chapter on the Former Affairs of the Bodhisattva Medicine King. During the latter five hundred years after my extinction, spread and circulate it widely throughout Jambudvīpa, the southern continent where we live. Do not allow it to be cut off, and do not allow wicked Māra, Māra’s people, devas, nāgas, yakṣas, kumbhāṇḍas—pot-shaped spirits—or the rest to find an opportunity to harm it.

Good Medicine for Sickness · Entrusting Its Wide Circulation · Many Treasures Offers Praise

「宿王華！汝當以神通之力守護是經。所以者何？此經則為閻浮提人，病之良藥。若人有病，得聞是經，病即消滅，不老不死。宿王華！汝若見有受持是經者，應以青蓮花盛滿末香，供散其上。散已，作是念言：『此人不久必當取草坐於道場，破諸魔軍，當吹法螺、擊大法鼓，度脫一切眾生老病死海。』是故求佛道者、見有受持是經典人，應當如是生恭敬心。」 說是藥王菩薩本事品時，八萬四千菩薩得解一切眾生語言陀羅尼。多寶如來於寶塔中讚宿王華菩薩言：「善哉，善哉！宿王華！汝成就不可思議功德，乃能問釋迦牟尼佛如此之事，利益無量一切眾生。」

“Constellation-King Flower! You should guard this sutra through the power of your supernormal abilities. Why is this? This sutra is good medicine for the sicknesses of the people of Jambudvīpa. If a sick person is able to hear this sutra, the sickness is extinguished at once, and the person will not grow old and will not die. Constellation-King Flower! If you see anyone receiving and upholding this sutra, you should fill a blue lotus with powdered incense and scatter it over that person as an offering. After scattering it, think: ‘Before long, this person will take grass for a seat and sit at the place of awakening, defeat the armies of Māra, blow the Dharma conch, beat the great Dharma drum, and deliver all sentient beings across the ocean of old age, sickness, and death.’ Therefore, those who seek the buddha-way should give rise to such a reverent mind whenever they see someone receiving and upholding this sutra.”

As this Chapter on the Former Affairs of the Bodhisattva Medicine King was taught, eighty-four thousand bodhisattvas attained the dhāraṇī that comprehends the languages of all sentient beings, the power to retain and understand them all without forgetting. From within the jeweled stūpa, Many Treasures Tathāgata (Prabhūtaratna) praised the Bodhisattva Constellation-King Flower: “Excellent, excellent, Constellation-King Flower! You have accomplished inconceivable qualities and were therefore able to ask Śākyamuni Buddha about this matter, bringing benefit to immeasurable sentient beings.”

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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Radiance Illumines the Pure Light Adornment Land in the East

爾時釋迦牟尼佛放大人相肉髻光明，及放眉間白毫相光，遍照東方百八萬億那由他恒河沙等諸佛世界。過是數已，有世界名淨光莊嚴，其國有佛，號淨華宿王智如來、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，為無量無邊菩薩大眾恭敬圍繞而為說法，釋迦牟尼佛白毫光明遍照其國。爾時一切淨光莊嚴國中，有一菩薩名曰妙音，久已殖眾德本，供養親近無量百千萬億諸佛，而悉成就甚深智慧，得妙幢相三昧、法華三昧、淨德三昧、宿王戲三昧、無緣三昧、智印三昧、解一切眾生語言三昧、集一切功德三昧、清淨三昧、神通遊戲三昧、慧炬三昧、莊嚴王三昧、淨光明三昧、淨藏三昧、不共三昧、日旋三昧，得如是等百千萬億恒河沙等諸大三昧。釋迦牟尼佛光照其身，即白淨華宿王智佛言：「世尊！我當往詣娑婆世界，禮拜、親近、供養釋迦牟尼佛，及見文殊師利法王子菩薩、藥王菩薩、勇施菩薩、宿王華菩薩、上行意菩薩、莊嚴王菩薩、藥上菩薩。」

At that time, Śākyamuni Buddha sent forth radiance from the uṣṇīṣa—the raised crown of the head that is one of the marks of a great person—and also from the white hair-mark between his brows. It illuminated to the east buddha-worlds as numerous as the sands of one hundred and eight myriads of millions of nayutas of Ganges Rivers—nayuta being an incalculably vast number. Beyond all these worlds was a world named Pure Light Adornment. In that land was a buddha named Pure-Flower Constellation-King-Wisdom, the Tathāgata, Worthy One, Perfectly and Universally Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One. An immeasurable and boundless assembly of bodhisattvas reverently surrounded him as he taught the Dharma. The radiance from the white hair-mark of Śākyamuni Buddha illuminated that entire land.

At that time, within the whole land of Pure Light Adornment, there was a bodhisattva named Wonderful Sound (Gadgadasvara). Long ago he had planted the roots of many qualities, made offerings to and drawn near immeasurable hundreds of thousands of myriads of millions of buddhas, and fully accomplished exceedingly profound wisdom. He had attained these meditative absorptions (samādhi): Wondrous-Banner Mark, Lotus, Pure Virtue, Constellation-King’s Play, Without Conditions, Wisdom-Seal, Understanding the Languages of All Sentient Beings, Gathering All Qualities, Purity, Play of Supernormal Powers, Torch of Wisdom, Adornment King, Pure Radiance, Pure Treasury, Unshared, and Turning Sun. He had attained great meditative absorptions such as these, numbering hundreds of thousands of myriads of millions, as numerous as the sands of the Ganges.

When the radiance of Śākyamuni Buddha shone upon his body, he immediately addressed the Buddha Pure-Flower Constellation-King-Wisdom: “World-Honored One! I should now go to the Sahā world—the world of endurance in which we live—to bow to, draw near, and make offerings to Śākyamuni Buddha. I also wish to see Mañjuśrī, son of the Dharma-King; the Bodhisattva Medicine King (Bhaiṣajyarāja); the Bodhisattva Brave in Giving; the Bodhisattva Constellation-King Flower (Nakṣatrarājasaṃkusumitābhijña); the Bodhisattva Superior Resolve; the Bodhisattva Adornment King; and the Bodhisattva Medicine Superior.”

The Buddha Warns Him Not to Look Down upon That Land

爾時淨華宿王智佛告妙音菩薩：「汝莫輕彼國，生下劣想。善男子！彼娑婆世界，高下不平，土石諸山，穢惡充滿，佛身卑小，諸菩薩眾其形亦小。而汝身四萬二千由旬，我身六百八十萬由旬，汝身第一端正，百千萬福，光明殊妙，是故汝往，莫輕彼國——若佛、菩薩及國土，生下劣想。」

At that time, the Buddha Pure-Flower Constellation-King-Wisdom told the Bodhisattva Wonderful Sound: “You must not look down upon that land or conceive a thought of its inferiority. Good man! The Sahā world is uneven, with high and low places. It is filled with earth, stones, mountains, filth, and evil. The Buddha’s body is low and small, and the forms of the bodhisattvas are likewise small. Your own body, however, is forty-two thousand yojanas high—a yojana being an ancient Indian measure of distance—and my body is six million eight hundred thousand yojanas high. Your body is foremost in beauty, endowed with millions of blessings, and its radiance is rare and wondrous. Therefore, when you go, do not look down upon that land. Do not conceive a thought of inferiority concerning its Buddha, bodhisattvas, or land.”

He Enters Meditative Absorption and Conjures Jeweled Lotuses

妙音菩薩白其佛言：「世尊！我今詣娑婆世界，皆是如來之力，如來神通遊戲，如來功德智慧莊嚴。」於是妙音菩薩不起于座，身不動搖，而入三昧，以三昧力，於耆闍崛山，去法座不遠，化作八萬四千眾寶蓮華，閻浮檀金為莖，白銀為葉，金剛為鬚，甄叔迦寶以為其臺。

The Bodhisattva Wonderful Sound addressed his Buddha: “World-Honored One! My going now to the Sahā world is entirely through the Tathāgata’s power, the play of the Tathāgata’s supernormal abilities, and the adornment of the Tathāgata’s qualities and wisdom.” Then, without rising from his seat and without moving or shaking his body, the Bodhisattva Wonderful Sound entered meditative absorption. Through the power of that meditative absorption, he conjured eighty-four thousand lotuses made of many precious substances upon Mount Gṛdhrakūṭa—Vulture Peak—not far from the Dharma-seat. Their stems were made of Jambūnada gold, the finest purple-gold; their petals of white silver; their stamens of vajra; and their centers of kiṃśuka jewels, red like the kiṃśuka flower.

Jeweled Lotuses Appear · Mañjuśrī Asks about the Portent

爾時，文殊師利法王子見是蓮華，而白佛言：「世尊！是何因緣，先現此瑞？有若干千萬蓮華，閻浮檀金為莖，白銀為葉，金剛為鬚，甄叔迦寶以為其臺。」 爾時釋迦牟尼佛告文殊師利：「是妙音菩薩摩訶薩，欲從淨華宿王智佛國，與八萬四千菩薩，圍繞而來至此娑婆世界，供養、親近、禮拜於我，亦欲供養、聽法華經。」 文殊師利白佛言：「世尊！是菩薩種何善本？修何功德？而能有是大神通力？行何三昧？願為我等說是三昧名字，我等亦欲勤修行之，行此三昧，乃能見是菩薩色相大小，威儀進止。唯願世尊以神通力，彼菩薩來，令我得見。」

At that time, Mañjuśrī, son of the Dharma-King, saw these lotuses and addressed the Buddha: “World-Honored One! Through what cause and condition has this auspicious portent appeared beforehand? There are so many tens of millions of lotuses, with stems of Jambūnada gold, petals of white silver, stamens of vajra, and centers of kiṃśuka jewels.”

At that time, Śākyamuni Buddha told Mañjuśrī: “The Bodhisattva-Mahāsattva Wonderful Sound—the great bodhisattva—wishes to come from the land of the Buddha Pure-Flower Constellation-King-Wisdom to this Sahā world, surrounded by eighty-four thousand bodhisattvas. He wishes to make offerings to me, draw near me, and bow to me; he also wishes to make offerings to and hear the Lotus Sutra.”

Mañjuśrī addressed the Buddha: “World-Honored One! What wholesome roots did this bodhisattva plant, and what qualities did he cultivate, that he now possesses such great supernormal power? What meditative absorption does he practice? We pray that you will tell us the name of this meditative absorption. We too wish to practice it diligently; only by practicing this meditative absorption will we be able to see the dimensions of this bodhisattva’s bodily form and the dignity of his bearing, movements, and stillness. We pray that the World-Honored One, through the power of his supernormal abilities, will cause that bodhisattva to come and enable me to see him.”

Many Treasures Buddha Summons Wonderful Sound to Come

爾時釋迦牟尼佛告文殊師利：「此久滅度多寶如來，當為汝等而現其相。」 時多寶佛告彼菩薩：「善男子！來，文殊師利法王子欲見汝身。」于時妙音菩薩於彼國沒，與八萬四千菩薩俱共發來。所經諸國，六種震動，皆悉雨於七寶蓮華；百千天樂，不鼓自鳴。是菩薩目如廣大青蓮華葉，正使和合百千萬月，其面貌端正復過於此，身真金色，無量百千功德莊嚴，威德熾盛，光明照曜，諸相具足，如那羅延堅固之身。入七寶臺，上昇虛空，去地七多羅樹，諸菩薩眾恭敬圍繞，而來詣此娑婆世界耆闍崛山。

At that time, Śākyamuni Buddha told Mañjuśrī: “Many Treasures Tathāgata (Prabhūtaratna), who entered extinction long ago, will manifest his form for all of you.”

Then Many Treasures Buddha told that bodhisattva: “Good man, come! Mañjuśrī, son of the Dharma-King, wishes to see your body.” At that time, the Bodhisattva Wonderful Sound disappeared from that land and set out together with eighty-four thousand bodhisattvas. Every land through which they passed shook in six ways, and lotuses made of the seven precious things rained down everywhere. Hundreds of thousands of kinds of heavenly music sounded of themselves without being played.

The eyes of this bodhisattva were like the broad leaves of a blue lotus. Even if a million moons were brought together, the beauty of his face would surpass them. His body was the color of true gold and adorned by immeasurable hundreds of thousands of qualities. His majestic virtue blazed forth; his radiance shone brilliantly; all the marks and signs were complete; and his body was as solid as the body of Nārāyaṇa, the deity of immense strength. He entered a terrace made of the seven precious things and rose into the open sky to the height of seven tāla trees—tall palm trees—above the ground. Reverently surrounded by the assembly of bodhisattvas, he came to Mount Gṛdhrakūṭa in this Sahā world.

Wonderful Sound Arrives and Conveys Greetings

到已，下七寶臺，以價直百千瓔珞，持至釋迦牟尼佛所，頭面禮足，奉上瓔珞，而白佛言：「世尊！淨華宿王智佛問訊世尊，少病、少惱，起居輕利，安樂行不？四大調和不？世事可忍不？眾生易度不？無多貪欲、瞋恚、愚癡、嫉妬、慳慢不？無不孝父母、不敬沙門、邪見、不善心、不攝五情不？世尊！眾生能降伏諸魔怨不？久滅度多寶如來在七寶塔中，來聽法不？又問訊多寶如來，安隱、少惱，堪忍久住不？世尊！我今欲見多寶佛身，唯願世尊，示我令見。」

After arriving, Wonderful Sound descended from the terrace of the seven precious things. Taking a jeweled necklace worth hundreds of thousands in gold, he went before Śākyamuni Buddha, bowed with his head and face at the Buddha’s feet, presented the necklace, and addressed the Buddha: “World-Honored One! The Buddha Pure-Flower Constellation-King-Wisdom sends his greetings to the World-Honored One and asks: Do you have little sickness and little distress? Do you rise, move, and practice in ease and peace? Are the four great elements—earth, water, fire, and wind—in harmony? Are the affairs of the world bearable? Are sentient beings easy to deliver? Are they without excessive desire, anger, delusion, jealousy, stinginess, and pride? Are they free from failure to honor their parents, disrespect toward śramaṇas—renunciants who cultivate the path—wrong views, unwholesome thoughts, and failure to restrain the five sense faculties of eye, ear, nose, tongue, and body? World-Honored One! Are sentient beings able to subdue the many enemies of Māra? Has Many Treasures Tathāgata, who entered extinction long ago, come within his stūpa of the seven precious things to hear the Dharma? He also sends his greetings to Many Treasures Tathāgata and asks: Are you at ease and with little distress? Are you able to endure and remain for a long time? World-Honored One! I now wish to see the body of Many Treasures Buddha. We pray that the World-Honored One will reveal it and enable me to see him.”

Many Treasures Buddha Praises Him

爾時釋迦牟尼佛語多寶佛：「是妙音菩薩欲得相見。」 時多寶佛告妙音言：「善哉，善哉！汝能為供養釋迦牟尼佛及聽法華經，并見文殊師利等，故來至此。」

At that time, Śākyamuni Buddha said to Many Treasures Buddha: “This Bodhisattva Wonderful Sound wishes to see you.”

Then Many Treasures Buddha told Wonderful Sound: “Excellent, excellent! You have been able to come here in order to make offerings to Śākyamuni Buddha, hear the Lotus Sutra, and see Mañjuśrī and the other bodhisattvas.”

Flower Virtue Asks about the Former Affair of Cloud-Thunder-Sound-King

爾時華德菩薩白佛言：「世尊！是妙音菩薩，種何善根，修何功德，有是神力？」 佛告華德菩薩：「過去有佛，名雲雷音王多陀阿伽度、阿羅訶、三藐三佛陀，國名現一切世間，劫名憙見，妙音菩薩於萬二千歲，以十萬種伎樂供養雲雷音王佛，并奉上八萬四千七寶鉢。以是因緣果報，今生淨華宿王智佛國，有是神力。華德！於汝意云何？爾時雲雷音王佛所，妙音菩薩——伎樂供養、奉上寶器者，豈異人乎？今此妙音菩薩摩訶薩是。華德！是妙音菩薩，已曾供養親近無量諸佛，久殖德本，又值恒河沙等百千萬億那由他佛。

At that time, the Bodhisattva Flower Virtue addressed the Buddha: “World-Honored One! What wholesome roots did this Bodhisattva Wonderful Sound plant, and what qualities did he cultivate, that he possesses such supernormal power?”

The Buddha told the Bodhisattva Flower Virtue: “In the past there was a buddha named Cloud-Thunder-Sound-King, the Tathāgata, Worthy One, Perfectly and Universally Awakened One. His land was named Manifesting All Worlds, and the aeon was named Joyfully Seen. For twelve thousand years, the Bodhisattva Wonderful Sound made offerings to the Buddha Cloud-Thunder-Sound-King with one hundred thousand kinds of music and performance, and he also presented eighty-four thousand bowls made of the seven precious things. As the fruit and recompense of those causes and conditions, he has now been born in the land of the Buddha Pure-Flower Constellation-King-Wisdom and possesses this supernormal power. Flower Virtue! What do you think? Surely the Bodhisattva Wonderful Sound who, in the presence of the Buddha Cloud-Thunder-Sound-King, made offerings of music and presented precious vessels was not some other person? He was this very Bodhisattva-Mahāsattva Wonderful Sound. Flower Virtue! This Bodhisattva Wonderful Sound has already made offerings to and drawn near immeasurable buddhas, planted the roots of qualities long ago, and encountered hundreds of thousands of myriads of millions of nayutas of buddhas, as numerous as the sands of the Ganges.”

Manifesting Many Kinds of Body to Teach the Sutra Everywhere

「華德！汝但見妙音菩薩其身在此，而是菩薩，現種種身，處處為諸眾生說是經典——或現梵王身，或現帝釋身，或現自在天身，或現大自在天身，或現天大將軍身，或現毘沙門天王身，或現轉輪聖王身，或現諸小王身，或現長者身，或現居士身，或現宰官身，或現婆羅門身，或現比丘、比丘尼、優婆塞、優婆夷身，或現長者居士婦女身，或現宰官婦女身，或現婆羅門婦女身，或現童男、童女身，或現天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等身，而說是經。諸有地獄、餓鬼、畜生，及眾難處，皆能救濟，乃至於王後宮，變為女身，而說是經。

“Flower Virtue! You see only the body of the Bodhisattva Wonderful Sound that is here. Yet this bodhisattva manifests many kinds of body and teaches this sutra everywhere for sentient beings. At times he manifests the body of a Brahmā king; at times the body of Śakra, lord of the Heaven of the Thirty-Three; at times the body of Īśvara; at times the body of Maheśvara; at times the body of a great general of the devas; at times the body of the Heavenly King Vaiśravaṇa, guardian of the north; at times the body of a wheel-turning sage-king; at times the bodies of lesser kings; at times the body of an elder, a wealthy and honored man; at times the body of a householder devoted to the Dharma; at times the body of an official; at times the body of a brāhmaṇa, a member of the priestly class; at times the body of a monk, nun, male lay follower, or female lay follower; at times the body of a woman in the household of an elder or householder; at times the body of an official’s wife; at times the body of a brāhmaṇa woman; at times the body of a boy or girl; and at times the body of a deva, nāga, yakṣa, gandharva—a heavenly musician who feeds upon fragrance—asura—a contentious non-deva—garuḍa—a great golden-winged bird spirit—kinnara—a singer with humanlike form and horns—mahoraga—a great serpent spirit—human, nonhuman, or other such being, and in those bodies he teaches this sutra. Wherever there are hell-beings, hungry ghosts, animals, or beings in any difficult or perilous place, he is able to rescue and aid them all. Even within a king’s inner palace, he transforms himself into a woman and teaches this sutra.

Manifesting Whatever Form Will Bring Beings to Deliverance

「華德！是妙音菩薩，能救護娑婆世界諸眾生者，是妙音菩薩如是種種變化現身，在此娑婆國土，為諸眾生說是經典，於神通、變化、智慧無所損減。是菩薩，以若干智慧明照娑婆世界，令一切眾生各得所知；於十方恒河沙世界中，亦復如是。若應以聲聞形得度者，現聲聞形而為說法；應以辟支佛形得度者，現辟支佛形而為說法；應以菩薩形得度者，現菩薩形而為說法；應以佛形得度者，即現佛形而為說法。如是種種，隨所應度而為現形，乃至應以滅度而得度者，示現滅度。 「華德！妙音菩薩摩訶薩，成就大神通智慧之力，其事如是。」 爾時華德菩薩白佛言：「世尊！是妙音菩薩，深種善根。世尊！是菩薩住何三昧，而能如是在所變現，度脫眾生？」 佛告華德菩薩：「善男子！其三昧名現一切色身，妙音菩薩住是三昧中，能如是饒益無量眾生。」

“Flower Virtue! This Bodhisattva Wonderful Sound is one who can rescue and protect the sentient beings of the Sahā world. Manifesting bodies through many transformations in this way, he teaches this sutra to sentient beings throughout the Sahā land without any loss whatsoever to his supernormal powers, transformations, or wisdom. With many kinds of wisdom, this bodhisattva casts bright light upon the Sahā world and enables every sentient being to gain the particular knowledge appropriate to that being. He does the same throughout worlds in the ten directions as numerous as the sands of the Ganges. If beings should be delivered through the form of a śrāvaka—one who awakens by hearing the Buddha teach—he manifests the form of a śrāvaka and teaches them the Dharma. If they should be delivered through the form of a pratyekabuddha—one who awakens alone through causes and conditions—he manifests the form of a pratyekabuddha and teaches them the Dharma. If they should be delivered through the form of a bodhisattva, he manifests the form of a bodhisattva and teaches them the Dharma. If they should be delivered through the form of a buddha, he immediately manifests the form of a buddha and teaches them the Dharma. In these many ways, he manifests a form in accordance with what will bring each being to deliverance. Even if beings should be delivered through extinction, he manifests extinction.

“Flower Virtue! Such is the great power of supernormal ability and wisdom accomplished by the Bodhisattva-Mahāsattva Wonderful Sound.”

At that time, the Bodhisattva Flower Virtue addressed the Buddha: “World-Honored One! This Bodhisattva Wonderful Sound has planted wholesome roots deeply. World-Honored One! In what meditative absorption does this bodhisattva abide, that he can manifest in all these places and deliver sentient beings?”

The Buddha told the Bodhisattva Flower Virtue: “Good man! This meditative absorption is named Manifesting All Forms. Abiding in this meditative absorption, the Bodhisattva Wonderful Sound is able to bring immeasurable benefit to sentient beings in this way.”

Abiding in the Meditative Absorption of Manifesting All Forms · Returning to His Native Land and the Assembly’s Attainments

說是妙音菩薩品時，與妙音菩薩俱來者八萬四千人，皆得現一切色身三昧；此娑婆世界無量菩薩，亦得是三昧及陀羅尼。 爾時妙音菩薩摩訶薩供養釋迦牟尼佛及多寶佛塔已，還歸本土，所經諸國，六種震動，雨寶蓮華，作百千萬億種種伎樂。既到本國，與八萬四千菩薩、圍繞至淨華宿王智佛所，白佛言：「世尊！我到娑婆世界饒益眾生，見釋迦牟尼佛，及見多寶佛塔，禮拜、供養；又見文殊師利法王子菩薩，及見藥王菩薩、得勤精進力菩薩、勇施菩薩等，亦令是八萬四千菩薩得現一切色身三昧。」說是妙音菩薩來往品時，四萬二千天子得無生法忍，華德菩薩得法華三昧。

As this Chapter on the Bodhisattva Wonderful Sound was taught, the eighty-four thousand people who had come with the Bodhisattva Wonderful Sound all attained the meditative absorption of Manifesting All Forms. Immeasurable bodhisattvas in this Sahā world likewise attained this meditative absorption and dhāraṇī, the power to retain and uphold the teachings without forgetting.

At that time, after the Bodhisattva-Mahāsattva Wonderful Sound had made offerings to Śākyamuni Buddha and the stūpa of Many Treasures Buddha, he returned to his native land. Every land through which he passed shook in six ways; jeweled lotuses rained down; and hundreds of thousands of myriads of millions of kinds of music and performance sounded. When he reached his own land, he went before the Buddha Pure-Flower Constellation-King-Wisdom, surrounded by eighty-four thousand bodhisattvas, and addressed the Buddha: “World-Honored One! I went to the Sahā world and benefited sentient beings. I saw Śākyamuni Buddha and the stūpa of Many Treasures Buddha, bowed to them, and made offerings. I also saw Mañjuśrī, son of the Dharma-King; the Bodhisattva Medicine King; the Bodhisattva One Who Has Attained the Power of Diligent Vigor; the Bodhisattva Brave in Giving; and others. I also enabled these eighty-four thousand bodhisattvas to attain the meditative absorption of Manifesting All Forms.” When this account of the Bodhisattva Wonderful Sound’s coming and going was taught, forty-two thousand sons of devas attained patient acceptance of the non-arising of dharmas—the wisdom that abides in the fact that dharmas neither arise nor cease—and the Bodhisattva Flower Virtue attained the Lotus Meditative Absorption.

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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Inexhaustible Intention Asks · Calling the Name Brings Immediate Liberation

爾時，無盡意菩薩即從座起，偏袒右肩，合掌向佛而作是言：「世尊！觀世音菩薩以何因緣名觀世音？」 佛告無盡意菩薩：「善男子！若有無量百千萬億眾生受諸苦惱，聞是觀世音菩薩，一心稱名，觀世音菩薩即時觀其音聲，皆得解脫。

At that time, the Bodhisattva Inexhaustible Intention (Akṣayamati) rose at once from his seat, bared his right shoulder as a sign of reverence, joined his palms toward the Buddha, and said: “World-Honored One! For what cause and condition is the Bodhisattva Perceiver of the World's Sounds (Guanshiyin; Avalokiteśvara) named ‘Perceiver of the World's Sounds’?”

The Buddha told the Bodhisattva Inexhaustible Intention: “Good man! Suppose immeasurable hundreds of thousands of millions of sentient beings are undergoing many kinds of suffering and distress. If they hear of the Bodhisattva Perceiver of the World's Sounds and single-mindedly call his name, the Bodhisattva Perceiver of the World's Sounds will immediately perceive the sounds of their voices, and they will all gain liberation.

Calling the Name Brings Liberation from the Seven Perils

若有持是觀世音菩薩名者，設入大火，火不能燒，由是菩薩威神力故。若為大水所漂，稱其名號，即得淺處。若有百千萬億眾生，為求金、銀、琉璃、車𤦲、馬瑙、珊瑚、虎珀、真珠等寶，入於大海。假使黑風吹其船舫，飄墮羅剎鬼國，其中若有，乃至一人，稱觀世音菩薩名者，是諸人等皆得解脫羅剎之難。以是因緣，名觀世音。若復有人臨當被害，稱觀世音菩薩名者，彼所執刀杖尋段段壞，而得解脫。若三千大千國土滿中夜叉、羅剎欲來惱人，聞其稱觀世音菩薩名者，是諸惡鬼尚不能以惡眼視之，況復加害。設復有人，若有罪、若無罪，杻械、枷鎖檢繫其身，稱觀世音菩薩名者，皆悉斷壞，即得解脫。若三千大千國土滿中怨賊，有一商主將諸商人，齎持重寶經過嶮路。其中一人作是唱言：『諸善男子！勿得恐怖！汝等應當一心稱觀世音菩薩名號。是菩薩能以無畏施於眾生。汝等若稱名者，於此怨賊當得解脫。』眾商人聞，俱發聲言：『南無觀世音菩薩。』稱其名故，即得解脫。

“If someone upholds the name of the Bodhisattva Perceiver of the World's Sounds, then even if he enters a great fire, the fire cannot burn him, because of this bodhisattva's majestic supernormal power. If he is swept away by a great flood, then upon calling the bodhisattva's name he will immediately reach a shallow place where he can stand.

“Suppose hundreds of thousands of millions of sentient beings enter the great ocean in search of such treasures as gold, silver, lapis lazuli, a fine stone resembling jade, agate, coral, amber, and pearls. If a black wind blows upon their vessel and drives it into the land of the rākṣasas, man-eating evil spirits, and if among all those people even a single person calls the name of the Bodhisattva Perceiver of the World's Sounds, all of them will gain liberation from the peril of the rākṣasas. Because of this cause and condition, he is named Perceiver of the World's Sounds.

“Again, if someone is about to be killed and calls the name of the Bodhisattva Perceiver of the World's Sounds, the knives and staves held by the assailants will at once break apart, piece by piece, and that person will gain liberation. If a three-thousand-great-thousand world is filled with yakṣas, swift and powerful spirits, and rākṣasas who wish to come and torment people, then upon hearing those people call the name of the Bodhisattva Perceiver of the World's Sounds, these evil spirits will not even be able to glare at them with malicious eyes, much less inflict harm.

“Suppose, again, that someone—whether guilty or without guilt—has his body bound and confined by manacles on his hands, fetters on his feet, a wooden cangue upon his neck, and chains. If he calls the name of the Bodhisattva Perceiver of the World's Sounds, all these instruments of restraint will break apart, and he will immediately gain liberation.

“Suppose a three-thousand-great-thousand world is filled with hostile bandits. A caravan leader guides many merchants carrying precious treasure along a perilous road. One person among them cries out: ‘Good men! Do not be frightened! You should single-mindedly call the name of the Bodhisattva Perceiver of the World's Sounds. This bodhisattva can bestow fearlessness—the security of being without fear—upon sentient beings. If you call his name, you will gain liberation from these hostile bandits.’ When the merchants hear this, they all raise their voices together and say, ‘Homage to the Bodhisattva Perceiver of the World's Sounds!’ Because they call his name, they immediately gain liberation.

Leaving the Three Poisons · Fulfilling the Two Requests

「無盡意！觀世音菩薩摩訶薩威神之力，巍巍如是。若有眾生多於婬欲，常念恭敬觀世音菩薩，便得離欲。若多瞋恚，常念恭敬觀世音菩薩，便得離瞋。若多愚癡，常念恭敬觀世音菩薩，便得離癡。 「無盡意！觀世音菩薩有如是等大威神力，多所饒益。是故眾生常應心念。若有女人，設欲求男，禮拜供養觀世音菩薩，便生福德智慧之男；設欲求女，便生端正有相之女。宿殖德本，眾人愛敬。

“Inexhaustible Intention! The majestic supernormal power of the bodhisattva-mahāsattva (great bodhisattva) Perceiver of the World's Sounds is lofty and vast in just this way. If sentient beings are burdened by much sexual desire, then by constantly keeping the Bodhisattva Perceiver of the World's Sounds in mind and paying him reverence, they will be able to leave desire behind. If they are burdened by much anger and resentment, then by constantly keeping him in mind and paying him reverence, they will be able to leave anger behind. If they are burdened by much delusion, the darkness of ignorance, then by constantly keeping him in mind and paying him reverence, they will be able to leave delusion behind.

“Inexhaustible Intention! The Bodhisattva Perceiver of the World's Sounds possesses great majestic supernormal powers such as these and brings sentient beings many benefits. Therefore sentient beings should constantly keep him in mind. If a woman wishes to have a son, then by bowing to and making offerings to the Bodhisattva Perceiver of the World's Sounds, she will give birth to a son endowed with merit and wisdom. If she wishes to have a daughter, she will give birth to a daughter upright and beautiful, endowed with excellent marks. Because this child planted roots of merit in former lives, she will be loved and respected by many people.

Upholding the Name · Merit without Difference

「無盡意！觀世音菩薩有如是力。若有眾生恭敬禮拜觀世音菩薩，福不唐捐。是故眾生皆應受持觀世音菩薩名號。 「無盡意！若有人受持六十二億恒河沙菩薩名字，復盡形供養飲食、衣服、臥具、醫藥。於汝意云何？是善男子、善女人，功德多不？」 無盡意言：「甚多，世尊！」 佛言：「若復有人受持觀世音菩薩名號，乃至一時禮拜、供養。是二人福，正等無異，於百千萬億劫不可窮盡。無盡意！受持觀世音菩薩名號，得如是無量無邊福德之利。」

“Inexhaustible Intention! The Bodhisattva Perceiver of the World's Sounds possesses power such as this. If sentient beings reverently bow to him, their merit will never be wasted. Therefore all sentient beings should receive and uphold the name of the Bodhisattva Perceiver of the World's Sounds.

“Inexhaustible Intention! Suppose someone receives and upholds the names of as many bodhisattvas as there are grains of sand in sixty-two koṭis of Ganges Rivers, and throughout his whole life makes offerings to them of food and drink, clothing, bedding, and medicine. What do you think? Would this good man or good woman gain much merit?”

Inexhaustible Intention answered: “Very much, World-Honored One!”

The Buddha said: “Suppose, again, someone receives and upholds the one name of the Bodhisattva Perceiver of the World's Sounds and bows to him and makes offerings even for only a single short period. The merit of these two people is exactly equal, without difference, and cannot be exhausted through hundreds of thousands of millions of aeons. Inexhaustible Intention! Receiving and upholding the name of the Bodhisattva Perceiver of the World's Sounds brings immeasurable and boundless benefits of merit such as these.”

Thirty-Three Bodies · Manifestation through the Universal Gateway

無盡意菩薩白佛言：「世尊！觀世音菩薩云何遊此娑婆世界？云何而為眾生說法？方便之力，其事云何？」 佛告無盡意菩薩：「善男子！若有國土眾生應以佛身得度者，觀世音菩薩即現佛身而為說法；應以辟支佛身得度者，即現辟支佛身而為說法；應以聲聞身得度者，即現聲聞身而為說法；應以梵王身得度者，即現梵王身而為說法；應以帝釋身得度者，即現帝釋身而為說法；應以自在天身得度者，即現自在天身而為說法；應以大自在天身得度者，即現大自在天身而為說法；應以天大將軍身得度者，即現天大將軍身而為說法；應以毘沙門身得度者，即現毘沙門身而為說法；應以小王身得度者，即現小王身而為說法；應以長者身得度者，即現長者身而為說法；應以居士身得度者，即現居士身而為說法；應以宰官身得度者，即現宰官身而為說法；應以婆羅門身得度者，即現婆羅門身而為說法；應以比丘、比丘尼、優婆塞、優婆夷身得度者，即現比丘、比丘尼、優婆塞、優婆夷身而為說法；應以長者、居士、宰官、婆羅門婦女身得度者，即現婦女身而為說法；應以童男、童女身得度者，即現童男、童女身而為說法；應以天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等身得度者，即皆現之而為說法；應以執金剛身得度者，即現執金剛身而為說法。

The Bodhisattva Inexhaustible Intention said to the Buddha: “World-Honored One! How does the Bodhisattva Perceiver of the World's Sounds travel through this Sahā world, the world of endurance in which we dwell? How does he teach the Dharma to sentient beings? How does the power of his skillful means operate?”

The Buddha told the Bodhisattva Inexhaustible Intention: “Good man! For sentient beings in any land who should be delivered through the body of a buddha, the Bodhisattva Perceiver of the World's Sounds immediately manifests the body of a buddha and teaches them the Dharma. For those who should be delivered through the body of a pratyekabuddha, a solitary awakener, he manifests the body of a pratyekabuddha and teaches them the Dharma. For those who should be delivered through the body of a śrāvaka, a disciple who awakens by hearing the Buddha's teaching, he manifests the body of a śrāvaka and teaches them the Dharma. For those who should be delivered through the body of a Brahmā king, the great Brahmā lord of the form realm, he manifests the body of a Brahmā king and teaches them the Dharma. For those who should be delivered through the body of Śakra, lord of the Heaven of the Thirty-Three, he manifests the body of Śakra and teaches them the Dharma. For those who should be delivered through the body of Īśvara, a deity of the Heaven of Enjoying Emanations in the desire realm, he manifests the body of Īśvara and teaches them the Dharma. For those who should be delivered through the body of Maheśvara, a deity at the summit of the form realm, he manifests the body of Maheśvara and teaches them the Dharma. For those who should be delivered through the body of a great general of the devas, he manifests the body of a great general of the devas and teaches them the Dharma. For those who should be delivered through the body of Vaiśravaṇa, the Heavenly King Much-Hearing who guards the north, he manifests the body of Vaiśravaṇa and teaches them the Dharma.

“For those who should be delivered through the body of a lesser king (a human king), he manifests the body of a lesser king and teaches them the Dharma. For those who should be delivered through the body of an elder, a wealthy and honored man, he manifests the body of an elder and teaches them the Dharma. For those who should be delivered through the body of a householder devoted to the Dharma, he manifests the body of a householder and teaches them the Dharma. For those who should be delivered through the body of an official charged with affairs of government, he manifests the body of an official and teaches them the Dharma. For those who should be delivered through the body of a brāhmaṇa, a member of the Indian priestly class, he manifests the body of a brāhmaṇa and teaches them the Dharma. For those who should be delivered through the body of a monk, a nun, a male lay follower, or a female lay follower, he manifests the body of a monk, a nun, a male lay follower, or a female lay follower and teaches them the Dharma.

“For those who should be delivered through the body of a woman from the family of an elder, householder, official, or brāhmaṇa, he manifests the body of a woman and teaches them the Dharma. For those who should be delivered through the body of a boy or a girl, he manifests the body of a boy or a girl and teaches them the Dharma. For those who should be delivered through the body of a deva, nāga, yakṣa, gandharva—a heavenly musician who feeds upon fragrance—asura—a contentious non-deva—garuḍa—a great golden-winged bird spirit—kinnara—a singer with humanlike form and horns—mahoraga—a great serpent spirit—human, nonhuman, or other such being, he manifests each of those bodies and teaches them the Dharma. For those who should be delivered through the body of a Vajra-Bearer, a guardian warrior holding a vajra, he manifests the body of a Vajra-Bearer and teaches them the Dharma.

The Giver of Fearlessness · The Jeweled Necklace Divided and Offered to Two Buddhas

「無盡意！是觀世音菩薩成就如是功德，以種種形，遊諸國土，度脫眾生。是故汝等應當一心供養觀世音菩薩。是觀世音菩薩摩訶薩於怖畏急難之中能施無畏，是故此娑婆世界皆號之為施無畏者。」 無盡意菩薩白佛言：「世尊！我今當供養觀世音菩薩。」即解頸眾寶珠、瓔珞，價直百千兩金，而以與之，作是言：「仁者！受此法施珍寶瓔珞。」時觀世音菩薩不肯受之。無盡意復白觀世音菩薩言：「仁者！愍我等故，受此瓔珞。」 爾時佛告觀世音菩薩：「當愍此無盡意菩薩及四眾，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等故，受是瓔珞。」 即時觀世音菩薩愍諸四眾，及於天、龍、人非人等，受其瓔珞，分作二分，一分奉釋迦牟尼佛，一分奉多寶佛塔。 「無盡意！觀世音菩薩有如是自在神力，遊於娑婆世界。」

“Inexhaustible Intention! The Bodhisattva Perceiver of the World's Sounds has accomplished qualities such as these. Through many different forms, he travels throughout many lands and delivers sentient beings. Therefore all of you should single-mindedly make offerings to the Bodhisattva Perceiver of the World's Sounds. In the midst of fear, danger, and urgent distress, this bodhisattva-mahāsattva Perceiver of the World's Sounds can bestow fearlessness, bringing security and freedom from fear. Therefore throughout this Sahā world he is called the Giver of Fearlessness.”

The Bodhisattva Inexhaustible Intention said to the Buddha: “World-Honored One! I will now make an offering to the Bodhisattva Perceiver of the World's Sounds.” He immediately removed from his neck a jeweled necklace made of many precious substances, worth hundreds of thousands of taels of gold, and presented it to the bodhisattva, saying: “Virtuous One! Please accept this precious jeweled necklace as a Dharma offering.” At that time, the Bodhisattva Perceiver of the World's Sounds would not accept it. Inexhaustible Intention again said to him: “Virtuous One! Out of compassion for us, please accept this necklace.”

At that time, the Buddha told the Bodhisattva Perceiver of the World's Sounds: “Out of compassion for this Bodhisattva Inexhaustible Intention and the fourfold assembly of monks, nuns, male lay followers, and female lay followers, and for the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, nonhumans, and the rest, accept this necklace.”

The Bodhisattva Perceiver of the World's Sounds at once accepted the necklace out of compassion for the fourfold assembly and for the devas, nāgas, humans, nonhumans, and the rest. He divided it into two parts, offering one part to Śākyamuni Buddha and one part to the stūpa of Many Treasures Buddha (Prabhūtaratna).

“Inexhaustible Intention! The Bodhisattva Perceiver of the World's Sounds possesses free and unobstructed supernormal power such as this as he travels through the Sahā world.”

Proclaiming Again in Verse · Guanshiyin's Practice and Vow

爾時無盡意菩薩以偈問曰： 　　「世尊妙相具，我今重問彼，
　　佛子何因緣，名為觀世音？
　　具足妙相尊，偈答無盡意：
　　『汝聽觀音行，善應諸方所，
　　弘誓深如海，歷劫不思議，
　　侍多千億佛，發大清淨願。
　　我為汝略說，聞名及見身，
　　心念不空過，能滅諸有苦。

At that time, the Bodhisattva Inexhaustible Intention asked in verse:

　　“World-Honored One, complete in wondrous marks,
　　I now ask once more about him:
　　for what cause and condition is this son of Buddha (the Bodhisattva Perceiver of the World's Sounds)
　　named Perceiver of the World's Sounds?”

The Honored One, complete in wondrous marks, answered Inexhaustible Intention in verse:

　　“Listen to the practice of Perceiver of Sounds,
　　who skillfully responds in every place (seeking out voices everywhere to bring deliverance).
　　His vast vow is deep as the ocean;
　　through aeons its reach is inconceivable.
　　He has served many thousands of koṭis of buddhas
　　and has made a great and pure vow.
　　I shall now explain it briefly for you:
　　hearing his name and seeing his body,
　　if one keeps him in mind and does not let the thought pass in vain,
　　he can extinguish the sufferings of all modes of existence (birth and death within the three realms).

Proclaiming Again in Verse · Calling the Name Brings Liberation from Many Perils

　　假使興害意，推落大火坑，
　　念彼觀音力，火坑變成池。
　　或漂流巨海，龍魚諸鬼難，
　　念彼觀音力，波浪不能沒。
　　或在須彌峯，為人所推墮，
　　念彼觀音力，如日虛空住。
　　或被惡人逐，墮落金剛山，
　　念彼觀音力，不能損一毛。
　　或值怨賊繞，各執刀加害，
　　念彼觀音力，咸即起慈心。
　　或遭王難苦，臨刑欲壽終，
　　念彼觀音力，刀尋段段壞。
　　或囚禁枷鎖，手足被杻械，
　　念彼觀音力，釋然得解脫。
　　呪詛諸毒藥，所欲害身者，
　　念彼觀音力，還著於本人。
　　或遇惡羅剎、毒龍諸鬼等，
　　念彼觀音力，時悉不敢害。
　　若惡獸圍遶，利牙爪可怖，
　　念彼觀音力，疾走無邊方。
　　蚖蛇及蝮蠍，氣毒煙火燃，
　　念彼觀音力，尋聲自迴去。
　　雲雷鼓掣電，降雹澍大雨，
　　念彼觀音力，應時得消散。

　　“Suppose someone is bent on doing harm
　　and pushes you into a great pit of fire.
　　Keep in mind the power of Perceiver of Sounds,
　　and the pit of fire will turn into a pool.
　　Or suppose you drift upon a vast ocean,
　　imperiled by nāgas, great fish, and many spirits.
　　Keep in mind the power of Perceiver of Sounds,
　　and the waves will not be able to drown you.
　　Or suppose you are on the summit of Mount Sumeru (Mount Meru)
　　and someone pushes you down.
　　Keep in mind the power of Perceiver of Sounds,
　　and you will remain in the open sky like the sun.
　　Or suppose evil people pursue you
　　and you fall from an adamantine mountain, a sheer iron range.
　　Keep in mind the power of Perceiver of Sounds,
　　and not even a single hair will be harmed.
　　Or suppose hostile bandits surround you,
　　each taking up a knife to injure you.
　　Keep in mind the power of Perceiver of Sounds,
　　and all of them will immediately give rise to a compassionate heart.
　　Or suppose you suffer punishment at the hands of a ruler
　　and, facing execution, are about to lose your life.
　　Keep in mind the power of Perceiver of Sounds,
　　and the executioner's blade will at once break apart, piece by piece.
　　Or suppose you are imprisoned in a cangue and chains,
　　your hands and feet bound by manacles and fetters.
　　Keep in mind the power of Perceiver of Sounds,
　　and the restraints will fall freely away as you gain liberation.
　　Suppose curses and many kinds of poison are used
　　by someone who wishes to harm your body.
　　Keep in mind the power of Perceiver of Sounds,
　　and the harm will return to the person who caused it.
　　Or suppose you encounter evil rākṣasas,
　　venomous nāgas, and many other spirits.
　　Keep in mind the power of Perceiver of Sounds,
　　and at once none will dare to harm you.
　　Or suppose savage beasts surround you,
　　their sharp teeth and claws terrifying.
　　Keep in mind the power of Perceiver of Sounds,
　　and they will swiftly flee to a boundless distance.
　　Suppose venomous reptiles, snakes, vipers, and scorpions
　　breathe poison that blazes like smoke and fire.
　　Keep in mind the power of Perceiver of Sounds,
　　and on hearing the sound they will turn back of their own accord.
　　Suppose clouds and thunder roll and lightning flashes,
　　while hail falls and great rain pours down.
　　Keep in mind the power of Perceiver of Sounds,
　　and all will immediately disperse.

Praise in Verse · Five Contemplations, the Brahmā Voice, and the Accumulation of Merit

　　眾生被困厄，無量苦逼身，
　　觀音妙智力，能救世間苦。
　　具足神通力，廣修智方便，
　　十方諸國土，無剎不現身。
　　種種諸惡趣，地獄鬼畜生，
　　生老病死苦，以漸悉令滅。
　　真觀清淨觀，廣大智慧觀，
　　悲觀及慈觀，常願常瞻仰。
　　無垢清淨光，慧日破諸闇，
　　能伏災風火，普明照世間。
　　悲體戒雷震，慈意妙大雲，
　　澍甘露法雨，滅除煩惱焰。
　　諍訟經官處，怖畏軍陣中，
　　念彼觀音力，眾怨悉退散。
　　妙音觀世音，梵音海潮音，
　　勝彼世間音，是故須常念，
　　念念勿生疑。觀世音淨聖，
　　於苦惱死厄，能為作依怙，
　　具一切功德，慈眼視眾生，
　　福聚海無量，是故應頂禮。』」

　　“Sentient beings are beset by hardship,
　　and immeasurable sufferings press upon body and mind.
　　The wondrous wisdom-power of Perceiver of Sounds
　　can rescue them from the sufferings of the world.
　　Perfectly endowed with supernormal powers,
　　he widely cultivates wisdom and skillful means.
　　Throughout all the lands of the ten directions,
　　there is no world in which he does not manifest his body.
　　In the many evil destinies—
　　the hells, hungry ghosts, and animals—
　　he gradually brings every suffering
　　of birth, aging, illness, and death to extinction.
　　His is true contemplation, pure contemplation,
　　the contemplation of vast wisdom,
　　the contemplation of compassion and of loving-kindness:
　　may we constantly aspire to behold them.
　　His stainless, pure radiance
　　is a sun of wisdom that breaks through every darkness.
　　It can subdue calamity, wind, and fire,
　　and its universal brightness illumines the world.
　　His embodiment of compassion resounds like the thunder of precepts;
　　his loving intention is like a wondrous great cloud.
　　It pours down the Dharma rain of sweet dew
　　and extinguishes the flames of affliction.
　　In places of quarrels and lawsuits before officials,
　　and amid the terror of armies in battle,
　　keep in mind the power of Perceiver of Sounds,
　　and all hostility will withdraw and disperse.
　　Wondrous Voice, Perceiver of the World's Sounds,
　　Brahmā Voice, and Voice of the Ocean Tide—
　　his voice surpasses the voices of the world;
　　therefore you must constantly keep him in mind.
　　From thought to thought, do not give rise to doubt.
　　Perceiver of the World's Sounds, the pure sage,
　　can be a refuge and protector
　　amid the distress of suffering and the perils of death.
　　He is complete in all qualities
　　and looks upon sentient beings with compassionate eyes.
　　His accumulation of merit is measureless as the ocean;
　　therefore you should bow your head in homage.”

Earth-Holder Praises · Hearing the Chapter and Arousing the Resolve

爾時持地菩薩即從座起，前白佛言：「世尊！若有眾生聞是觀世音菩薩品自在之業、普門示現神通力者，當知是人功德不少。」 佛說是普門品時，眾中八萬四千眾生，皆發無等等阿耨多羅三藐三菩提心。

At that time, the Bodhisattva Earth-Holder (Dharaṇīdhara) immediately rose from his seat, went forward, and said to the Buddha: “World-Honored One! If sentient beings hear this chapter on the Bodhisattva Perceiver of the World's Sounds—his sovereign work and the supernormal power by which he manifests through the universal gateway (universally appearing in many different bodies according to each kind of being)—they should know that the merit of such a person will not be small.”

When the Buddha taught this chapter on the Universal Gateway, eighty-four thousand sentient beings in the assembly all aroused the unequalled resolve for unsurpassed, complete, perfect awakening.

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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Medicine King Opens with a Question · Weighing the Merit of Upholding the Sutra

爾時，藥王菩薩即從座起，偏袒右肩，合掌向佛，而白佛言：「世尊！若善男子、善女人，有能受持法華經者——若讀誦通利，若書寫經卷——得幾所福？」 佛告藥王：「若有善男子、善女人，供養八百萬億那由他恒河沙等諸佛。於汝意云何？其所得福，寧為多不？」 「甚多，世尊。」 佛言：「若善男子、善女人，能於是經，乃至受持一四句偈，讀誦、解義、如說修行，功德甚多。」

At that time, the Bodhisattva Medicine King (Bhaiṣajyarāja) immediately rose from his seat, bared his right shoulder as a sign of reverence, joined his palms toward the Buddha, and addressed him: “World-Honored One! If good men and good women are able to receive and uphold the Lotus Sutra—whether they read and recite it fluently and without hindrance or copy out its scrolls—how much merit will they gain?”

The Buddha told Medicine King: “Suppose good men or good women were to make offerings to buddhas as numerous as the sands of eight hundred trillion nayutas of Ganges Rivers—an inconceivably vast number. What do you think? Would the merit they gained be great or not?”

“It would be exceedingly great, World-Honored One.”

The Buddha said: “Yet if good men or good women are able, with regard to this sutra, to receive and uphold even a single four-line verse, read and recite it, explain its meaning, and practice just as it teaches, their merit will be exceedingly great.”

The Bodhisattva Medicine King Speaks a Dhāraṇī Spell · Protecting the Dharma Teacher

爾時藥王菩薩白佛言：「世尊！我今當與說法者陀羅尼呪，以守護之。」即說呪曰： 「安爾　曼爾　摩禰　摩摩禰　旨隷　遮梨第　賒咩　賒履多瑋　羶帝　目帝　目多履　娑履　阿瑋娑履　桑履　娑履　叉裔　阿叉裔　阿耆膩　羶帝　賒履　陀羅尼　阿盧伽婆娑簸蔗毘叉膩　禰毘剃　阿便哆邏禰履剃　阿亶哆波隷輸地　漚究隷　牟究隷　阿羅隷　波羅隷　首迦差　阿三磨三履　佛䭾毘吉利袠帝　達磨波利差帝　僧伽涅瞿沙禰　婆舍婆舍輸地　曼哆邏　曼哆邏叉夜多　郵樓哆　郵樓哆憍舍略　惡叉邏　惡叉冶多冶　阿婆盧　阿摩若那多夜 「世尊！是陀羅尼神咒，六十二億恒河沙等諸佛所說，若有侵毀此法師者，則為侵毀是諸佛已。」 時釋迦牟尼佛讚藥王菩薩言：「善哉，善哉！藥王！汝愍念擁護此法師故，說是陀羅尼，於諸眾生，多所饒益。」

At that time, the Bodhisattva Medicine King addressed the Buddha: “World-Honored One! I will now give those who teach the Dharma (Dharma teachers who propagate this sutra) a dhāraṇī spell in order to guard and protect them.” He then proclaimed the spell.

What follows is a dhāraṇī spell. A dhāraṇī is transmitted through the sound of a true word. Following the ancient convention of the Chinese translators, its received sounds are retained without semantic translation: it does not work through literal meaning, but through sound empowered by the supernormal strength of buddhas and bodhisattvas to subdue what is wrong and protect what is right. Its transmitted sounds are preserved here:

「安爾　曼爾　摩禰　摩摩禰　旨隷　遮梨第　賒咩　賒履多瑋　羶帝　目帝　目多履　娑履　阿瑋娑履　桑履　娑履　叉裔　阿叉裔　阿耆膩　羶帝　賒履　陀羅尼　阿盧伽婆娑簸蔗毘叉膩　禰毘剃　阿便哆邏禰履剃　阿亶哆波隷輸地　漚究隷　牟究隷　阿羅隷　波羅隷　首迦差　阿三磨三履　佛䭾毘吉利袠帝　達磨波利差帝　僧伽涅瞿沙禰　婆舍婆舍輸地　曼哆邏　曼哆邏叉夜多　郵樓哆　郵樓哆憍舍略　惡叉邏　惡叉冶多冶　阿婆盧　阿摩若那多夜」

“World-Honored One! This divine dhāraṇī spell was taught by buddhas as numerous as the sands of sixty-two koṭis of Ganges Rivers. Anyone who attacks and harms this Dharma teacher (one who receives and upholds the Lotus Sutra) thereby has already attacked and harmed all these buddhas.”

At that time, Śākyamuni Buddha praised the Bodhisattva Medicine King: “Excellent, excellent, Medicine King! Because you compassionately remember and protect this Dharma teacher, you have proclaimed this dhāraṇī. It will bring sentient beings many benefits.”

The Bodhisattva Brave in Giving Speaks a Dhāraṇī Spell

爾時勇施菩薩白佛言：「世尊！我亦為擁護讀誦受持法華經者，說陀羅尼。若此法師得是陀羅尼，若夜叉、若羅剎、若富單那、若吉遮、若鳩槃茶、若餓鬼等，伺求其短，無能得便。」即於佛前而說呪曰： 「痤隷摩訶痤隷郁枳目枳阿隷阿羅婆第涅隷第涅隷多婆第伊緻柅韋緻柅旨緻柅涅隷𡎰柅涅犁𡎰婆底

「世尊！是陀羅尼神呪，恒河沙等諸佛所說，亦皆隨喜，若有侵毀此法師者，則為侵毀是諸佛已。」

At that time, the Bodhisattva Brave in Giving (Pradānaśūra) addressed the Buddha: “World-Honored One! In order to protect those who read, recite, receive, and uphold the Lotus Sutra, I too will proclaim a dhāraṇī. If this Dharma teacher obtains this dhāraṇī, then whether yakṣas—swift and valiant spirits—rākṣasas—man-eating evil spirits—pūtanas—foul-smelling hungry ghosts that bring fevers—kṛtyas—corpse-raising spirits—kumbhāṇḍas—pot-shaped spirits that devour human vital essence—or hungry ghosts and the rest watch for his faults and seek an opening, none will be able to find one.” He then proclaimed the spell before the Buddha:

「痤隷　摩訶痤隷　郁枳　目枳　阿隷　阿羅婆第　涅隷第　涅隷多婆第　伊緻柅　韋緻柅　旨緻柅　涅隷𡎰柅　涅犁𡎰婆底」

“World-Honored One! This divine dhāraṇī spell was taught by buddhas as numerous as the sands of Ganges Rivers, and all those buddhas rejoice in it as well. Anyone who attacks and harms this Dharma teacher thereby has already attacked and harmed all these buddhas.”

The Heavenly King Much-Hearing Speaks a Dhāraṇī Spell

爾時毘沙門天王護世者白佛言：「世尊！我亦為愍念眾生、擁護此法師故，說是陀羅尼。」即說呪曰： 「阿梨那梨㝹那梨阿那盧那履拘那履 「世尊！以是神呪擁護法師，我亦自當擁護持是經者，令百由旬內無諸衰患。」

At that time, the Heavenly King Much-Hearing (Vaiśravaṇa), guardian of the north and protector of the world, addressed the Buddha: “World-Honored One! Because I too compassionately remember sentient beings and protect this Dharma teacher, I will proclaim this dhāraṇī.” He then proclaimed the spell:

「阿梨　那梨　㝹那梨　阿那盧　那履　拘那履」

“World-Honored One! With this divine spell I will protect the Dharma teacher. I myself will also personally protect the one who upholds this sutra, so that within a hundred yojanas—a yojana being an Indian measure of distance—there will be no decline or calamity of any kind.”

The Heavenly King Realm-Holder Speaks a Dhāraṇī Spell

爾時持國天王在此會中，與千萬億那由他乾闥婆眾，恭敬圍繞，前詣佛所，合掌白佛言：「世尊！我亦以陀羅尼神呪，擁護持法華經者。」即說呪曰： 「阿伽禰伽禰瞿利乾陀利旃陀利摩蹬耆常求利浮樓莎柅頞底 「世尊！是陀羅尼神呪，四十二億諸佛所說，若有侵毀此法師者，則為侵毀是諸佛已。」

At that time, the Heavenly King Realm-Holder (Dhṛtarāṣṭra), guardian of the east, was present in the assembly. Surrounded in reverence by tens of millions of koṭis of nayutas of gandharvas—celestial musicians who feed upon fragrance—he came forward to the Buddha, joined his palms, and addressed him: “World-Honored One! I too will use a divine dhāraṇī spell to protect those who uphold the Lotus Sutra.” He then proclaimed the spell:

「阿伽禰　伽禰　瞿利　乾陀利　旃陀利　摩蹬耆　常求利　浮樓莎柅　頞底」

“World-Honored One! This divine dhāraṇī spell was taught by forty-two koṭis of buddhas. Anyone who attacks and harms this Dharma teacher thereby has already attacked and harmed all these buddhas.”

The Ten Rākṣasī Women and the Mother of Demon Children Speak a Dhāraṇī Spell · A Protective Curse

爾時有羅剎女等，一名藍婆，二名毘藍婆，三名曲齒，四名華齒，五名黑齒，六名多髮，七名無厭足，八名持瓔珞，九名睪帝，十名奪一切眾生精氣，是十羅剎女，與鬼子母，并其子及眷屬，俱詣佛所，同聲白佛言：「世尊！我等亦欲擁護讀誦受持法華經者，除其衰患。若有伺求法師短者，令不得便。」即於佛前，而說呪曰： 「伊提履伊提泯伊提履阿提履伊提履泥履泥履泥履泥履泥履樓醯樓醯樓醯樓醯多醯多醯多醯兜醯㝹醯 「寧上我頭上，莫惱於法師。若夜叉、若羅剎、若餓鬼、若富單那、若吉遮、若毘陀羅、若犍馱、若烏摩勒伽、若阿跋摩羅、若夜叉吉遮、若人吉遮，若熱病若一日、若二日、若三日、若四日乃至七日，若常熱病，若男形、若女形、若童男形、若童女形，乃至夢中，亦復莫惱。」即於佛前而說偈言： 　　「若不順我呪，惱亂說法者，
　　頭破作七分，如阿梨樹枝。
　　如殺父母罪，亦如壓油殃，
　　斗秤欺誑人，調達破僧罪。
　　犯此法師者，當獲如是殃。」
諸羅剎女說此偈已，白佛言：「世尊！我等亦當身自擁護受持、讀誦、修行是經者，令得安隱，離諸衰患，消眾毒藥。」

At that time there were rākṣasī women (man-eating female spirits). The first was named Lambā; the second, Vilambā; the third, Crooked Teeth; the fourth, Flower Teeth; the fifth, Black Teeth; the sixth, Many-Haired; the seventh, Insatiable; the eighth, Necklace-Bearer; the ninth, Kuntī; and the tenth, Robber of the Vital Essence of All Sentient Beings. These ten rākṣasī women, together with the Mother of Demon Children (Hārītī)—the mother-spirit who formerly devoured children and later, transformed by the Buddha’s teaching, became a protector of the Dharma—her children, and her retinue, all came before the Buddha and addressed him with one voice: “World-Honored One! We too wish to protect those who read, recite, receive, and uphold the Lotus Sutra and to remove their decline and calamities. If anyone watches for the Dharma teacher’s faults and seeks an opening, we will cause that person not to find one.” They then proclaimed the spell before the Buddha:

「伊提履　伊提泯　伊提履　阿提履　伊提履　泥履　泥履　泥履　泥履　泥履　樓醯　樓醯　樓醯　樓醯　多醯　多醯　多醯　兜醯　㝹醯」

“May calamity fall upon our own heads; we will never trouble this Dharma teacher. Whether yakṣas, rākṣasas, hungry ghosts, pūtanas, kṛtyas, vetālas—red corpse-raising spirits—gandhāras—yellow, foul-smelling spirits—umārakas—black spirits—apasmāras—blue spirits—yakṣa-kṛtyas, or human kṛtyas; whether a fever that comes for one day, two days, three days, four days, as many as seven days, or a constant fever; whether the one causing harm appears in male form, female form, the form of a boy, or the form of a girl, or appears even only in a dream—none may trouble the Dharma teacher.” They then spoke in verse before the Buddha:

　　“If anyone does not obey our spell and troubles one who teaches the Dharma,
　　his head shall split into seven parts, like the branch of an ari tree (which shatters into seven pieces when bent once).
　　His offense shall be like the crime of killing father and mother, and like the calamity incurred by crushing insects in an oil press;
　　like the crime of deceiving people with false bushel measures and scales, and like Devadatta’s crime of splitting the harmonious Saṅgha.
　　Whoever harms this Dharma teacher shall meet calamity such as this.”

When the rākṣasī women had spoken this verse, they addressed the Buddha: “World-Honored One! We ourselves will also personally protect those who receive, uphold, read, recite, and practice this sutra, causing them to gain peace, remain apart from every decline and calamity, and neutralize the many poisons.”

The Buddha Praises the Rākṣasī Women · The Assembly Gains the Benefit of Hearing

佛告諸羅剎女：「善哉，善哉！汝等但能擁護受持法華名者，福不可量，何況擁護具足受持，供養經卷——華、香、瓔珞，末香、塗香、燒香，幡蓋、伎樂；燃種種燈：酥燈、油燈、諸香油燈、蘇摩那華油燈、瞻蔔華油燈、婆師迦華油燈、優鉢羅華油燈，如是等百千種供養者。睪帝！汝等及眷屬應當擁護如是法師。」 說是陀羅尼品時，六萬八千人得無生法忍。

The Buddha told the rākṣasī women: “Excellent, excellent! If you are able merely to protect someone who receives and upholds the name of the Lotus Sutra, your merit will already be beyond measure. How much more so if you protect those who receive and uphold the complete sutra and make offerings to its scrolls—flowers, incense, jeweled necklaces; powdered incense, scented paste, and burning incense; banners, canopies, and music (song, dance, and music); and many kinds of lamps: ghee lamps, oil lamps, lamps of many fragrant oils, sumanā-flower oil lamps, campaka-flower oil lamps, vārṣika-flower oil lamps, and utpala-flower oil lamps—making hundreds of thousands of offerings such as these. Kuntī! You and your retinue should protect Dharma teachers such as these.”

As this Chapter on Dhāraṇī was taught, sixty-eight thousand people attained patient acceptance of the non-arising of dharmas—the wisdom that abides in the truth that dharmas neither arise nor cease.

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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The Buddha Cloud-Thunder-Sound Constellation-King-Flower-Wisdom in the Distant Past · King Wonderful-Adornment and His Two Sons

爾時佛告諸大眾：「乃往古世，過無量無邊不可思議阿僧祇劫，有佛名雲雷音宿王華智多陀阿伽度、阿羅訶、三藐三佛陀，國名光明莊嚴，劫名憙見。彼佛法中有王，名妙莊嚴，其王夫人名曰淨德，有二子，一名淨藏，二名淨眼。是二子有大神力，福德智慧，久修菩薩所行之道，所謂檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜、方便波羅蜜，慈悲喜捨，乃至三十七品助道法皆悉明了通達。又得菩薩淨三昧、日星宿三昧、淨光三昧、淨色三昧、淨照明三昧、長莊嚴三昧、大威德藏三昧，於此三昧亦悉通達。

At that time, the Buddha told the great assembly: “Long ago in the distant past, immeasurable, boundless, inconceivable asaṃkhyeya aeons—spans of time beyond all reckoning—had passed. There was then a buddha named Cloud-Thunder-Sound Constellation-King-Flower-Wisdom, a Tathāgata, an Arhat (Worthy of Offerings), a Perfectly and Completely Awakened One. His land was named Radiant Adornment, and the aeon was named Joyfully Seen.

“Within that buddha’s Dharma was a king named Wonderful-Adornment (Śubhavyūha). The king’s wife was named Pure Virtue (Vimaladattā), and they had two sons: the first was named Pure Treasury (Vimalagarbha), and the second Pure Eye (Vimalanetra). These two sons possessed great supernormal power, merit, and wisdom. For a long time they had cultivated the path practiced by bodhisattvas: the perfection of giving, the perfection of discipline, the perfection of patience, the perfection of vigor, the perfection of meditation, the perfection of wisdom, and the perfection of skillful means; loving-kindness, compassion, sympathetic joy, and equanimity (the four immeasurables); and even the thirty-seven aids to the path—the thirty-seven practices leading toward awakening, beginning with the four foundations of mindfulness. They understood them all clearly and penetrated them completely. They had also attained the Bodhisattva-Purity Meditative Absorption, the Sun-and-Constellations Meditative Absorption, the Pure-Radiance Meditative Absorption, the Pure-Form Meditative Absorption, the Pure-Illumination Meditative Absorption, the Long-Adornment Meditative Absorption, and the Treasury-of-Great-Majestic-Virtue Meditative Absorption. They had penetrated all these meditative absorptions without obstruction as well.”

The Two Sons Ask Their Mother to Visit the Buddha · Their Mother Tells Them to Address Their Father

「爾時彼佛欲引導妙莊嚴王，及愍念眾生故，說是法華經。時淨藏、淨眼二子到其母所，合十指爪掌白言：『願母往詣雲雷音宿王華智佛所，我等亦當侍從，親近、供養、禮拜。所以者何？此佛於一切天人眾中說法華經，宜應聽受。』母告子言：『汝父信受外道，深著婆羅門法，汝等應往白父，與共俱去。』淨藏、淨眼合十指爪掌白母：『我等是法王子，而生此邪見家。』母告子言：『汝等當憂念汝父，為現神變，若得見者，心必清淨，或聽我等，往至佛所。』

“At that time, because that buddha wished to guide King Wonderful-Adornment and felt compassion for sentient beings, he taught this Lotus Sutra. The two sons, Pure Treasury and Pure Eye, went to their mother, placed the tips of their ten fingers together with palms joined, and said: ‘We pray that Mother will go to the presence of the Buddha Cloud-Thunder-Sound Constellation-King-Flower-Wisdom. We too will attend and follow you so that we may draw near to him, make offerings, and bow in reverence. Why? This buddha is teaching the Lotus Sutra amid the entire assembly of devas and humans. We ought to go and hear and receive it.’

“Their mother told her sons: ‘Your father trusts and follows an outside path and is deeply attached to the teachings of the brahmans. You should go and address your father so that we may all go together.’ Pure Treasury and Pure Eye again placed their ten fingertips together with palms joined and said to their mother: ‘We are sons of the Dharma-King, yet we have been born into this household of wrong views.’

“Their mother told them: ‘You should be deeply concerned for your father. Display a supernormal transformation for him. If he can see it, his mind will surely become pure, and perhaps he will permit us to go to the Buddha’s presence.’”

The Two Sons Rise into the Open Sky and Display Supernormal Transformations · They Bring Their Father to Trust and Understanding

於是二子念其父故，踊在虛空，高七多羅樹，現種種神變——於虛空中行住坐臥；身上出水、身下出火，身下出水、身上出火；或現大身滿虛空中，而復現小，小復現大；於空中滅，忽然在地；入地如水，履水如地。現如是等種種神變，令其父王心淨信解。時父見子神力如是，心大歡喜，得未曾有，合掌向子言：『汝等，師為是誰，誰之弟子？』二子白言：『大王！彼雲雷音宿王華智佛，今在七寶菩提樹下法座上坐，於一切世間天人眾中廣說法華經，是我等師，我是弟子。』父語子言：『我今亦欲見汝等師，可共俱往。』

“Then, because the two sons were mindful of their father, they sprang upward and stood in the open sky at the height of seven tāla trees. There they displayed many kinds of supernormal transformation. In the open sky they walked, stood, sat, and lay down. Water issued from the upper parts of their bodies while fire issued from the lower parts; then water issued from the lower parts while fire issued from the upper parts. At times they manifested bodies so vast that they filled the open sky, then manifested themselves as small; after becoming small, they again became vast. They vanished in the sky and suddenly appeared upon the ground. They entered the earth as though entering water and walked upon water as though walking upon solid ground.

“By displaying these and other supernormal transformations, they caused their royal father’s mind to become pure and brought him to trust and understanding. When the father saw how inconceivable his sons’ supernormal powers were, he was filled with great joy and experienced something he had never known before. Joining his palms toward them, he said: ‘Who is your teacher? Whose disciples are you?’

“The two sons replied: ‘Great King! The Buddha Cloud-Thunder-Sound Constellation-King-Flower-Wisdom is now seated upon the Dharma-seat beneath a bodhi tree made of the seven precious things. Amid the entire assembly of devas and humans in all the world, he is broadly teaching the Lotus Sutra. He is our teacher, and we are his disciples.’

“The father told his sons: ‘Now I too wish to see your teacher. Let us all go together.’”

The Two Sons Ask to Renounce the Household Life · They Proclaim Their Intention Again in Verse

於是二子從空中下，到其母所，合掌白母：『父王今已信解，堪任發阿耨多羅三藐三菩提心。我等為父已作佛事，願母見聽，於彼佛所出家修道。』 「爾時二子欲重宣其意，以偈白母： 　　「『願母放我等，出家作沙門，
　　諸佛甚難值，我等隨佛學。
　　如優曇鉢羅，值佛復難是，
　　脫諸難亦難，願聽我出家。』
「母即告言：『聽汝出家。所以者何？佛難值故。』 「於是二子白父母言：『善哉，父母！願時往詣雲雷音宿王華智佛所，親近供養。所以者何？佛難得值，如優曇鉢羅華，又如一眼之龜，值浮木孔。而我等宿福深厚，生值佛法，是故父母當聽我等，令得出家。所以者何？諸佛難值，時亦難遇。』

“The two sons then descended from the open sky, went to their mother, joined their palms, and said: ‘The royal father has now come to trust and understanding. He is able to arouse the mind of unsurpassed, complete, perfect awakening. We have now performed the work of a buddha for our father. We pray that Mother will grant us permission to renounce the household life and cultivate the path in the presence of that buddha.’

“At that time, the two sons wished to proclaim their intention again, and addressed their mother in verse:

　　‘We pray that Mother will release us to renounce the household life and become śramaṇas.
　　Buddhas are exceedingly difficult to encounter; we wish to follow the Buddha and train.
　　They are like the udumbara flower (an auspicious flower that appears once every three thousand years, a symbol of extreme rarity), yet encountering a buddha is even harder than this.
　　Escape from all difficulties is also hard; we pray that you will permit us to renounce the household life.’

“Their mother immediately told them: ‘I permit you to renounce the household life. Why? Because a buddha is difficult to encounter.’

“The two sons then said to their father and mother: ‘Excellent, Father and Mother! We pray that you will go in good time to the presence of the Buddha Cloud-Thunder-Sound Constellation-King-Flower-Wisdom, draw near to him, and make offerings. Why? A buddha is difficult to encounter, just as the udumbara flower is rare. It is also like a one-eyed turtle encountering the opening in a piece of driftwood upon the sea—an encounter almost impossible to obtain. Yet the merit we cultivated in former lives is deep and abundant, so in this life we have encountered the Buddha-Dharma. Therefore, Father and Mother, you should permit us to renounce the household life. Why? Buddhas are difficult to encounter, and the right time is also difficult to meet.’”

The Eighty-Four Thousand of the Inner Palace Are Able to Uphold the Sutra · The Queen Knows the Secret Treasury of the Buddhas

「彼時妙莊嚴王後宮八萬四千人，皆悉堪任受持是法華經。淨眼菩薩，於法華三昧，久已通達；淨藏菩薩，已於無量百千萬億劫通達離諸惡趣三昧，欲令一切眾生離諸惡趣故。其王夫人，得諸佛集三昧，能知諸佛祕密之藏。

“At that time, all eighty-four thousand people of King Wonderful-Adornment’s inner palace were able to receive and uphold this Lotus Sutra. The Bodhisattva Pure Eye had long since penetrated the Lotus Meditative Absorption. The Bodhisattva Pure Treasury, through immeasurable hundreds of thousands of myriads of millions of aeons, had already penetrated the Meditative Absorption of Deliverance from All Evil Destinations, because he wished to cause all sentient beings to leave every evil destination. The king’s wife had attained the Meditative Absorption of the Gathering of All Buddhas and was able to know the secret treasury of the buddhas.”

They Visit the Buddha · The Jeweled Necklaces Become a Jeweled Terrace · The Buddha Predicts the Future Buddha Sala-Tree-King

「二子如是以方便力善化其父，令心信解，好樂佛法。於是妙莊嚴王與群臣眷屬俱，淨德夫人與後宮婇女眷屬俱，其王二子與四萬二千人俱，一時共詣佛所。到已，頭面禮足，繞佛三匝，却住一面。 「爾時彼佛為王說法，示教利喜。王大歡悅。爾時妙莊嚴王及其夫人，解頸真珠瓔珞，價直百千，以散佛上，於虛空中化成四柱寶臺，臺中有大寶床，敷百千萬天衣，其上有佛結加趺坐，放大光明。爾時妙莊嚴王作是念：『佛身希有，端嚴殊特，成就第一微妙之色。』時雲雷音宿王華智佛告四眾言：『汝等見是妙莊嚴王，於我前合掌立不？此王於我法中作比丘，精勤修習，助佛道法，當得作佛，號娑羅樹王，國名大光，劫名大高王。其娑羅樹王佛，有無量菩薩眾及無量聲聞，其國平正，功德如是。』其王即時以國付弟，與夫人、二子并諸眷屬，於佛法中出家修道。

“In this way, through the power of skillful means, the two sons skillfully transformed their father, bringing his mind to trust and understanding and causing him to delight in the Buddha-Dharma. King Wonderful-Adornment then went together with his ministers and retinue; Queen Pure Virtue went together with the palace ladies and their retinue; and the king’s two sons went together with forty-two thousand people. All went at the same time to the Buddha’s presence. Upon arriving, they bowed with their heads and faces at the Buddha’s feet, circumambulated him three times, then withdrew and stood to one side.

“At that time, the buddha taught the Dharma to the king: he revealed, instructed, benefited, and gladdened him. The king rejoiced greatly. King Wonderful-Adornment and his wife then removed the pearl necklaces from their necks, each worth a hundred thousand, and scattered them above the Buddha. In the open sky, the necklaces transformed into a four-pillared jeweled terrace. Within the terrace stood a great jeweled couch spread with hundreds of thousands of myriads of heavenly robes. Upon it sat a buddha with legs crossed in the full-lotus posture, emitting great radiance.

“King Wonderful-Adornment then thought: ‘The Buddha’s body is exceedingly rare, upright and majestic, extraordinary and distinguished. He has accomplished the foremost, wondrous form.’

“The Buddha Cloud-Thunder-Sound Constellation-King-Flower-Wisdom then told the fourfold assembly of monks, nuns, laymen, and laywomen: ‘Do you see this King Wonderful-Adornment standing before me with palms joined? Within my Dharma, this king will become a monk and diligently cultivate the dharmas that assist the buddha-way. He shall become a buddha named Sala-Tree-King (Śālarāja). His land will be named Great Light, and his aeon Great High King. That Buddha Sala-Tree-King will have an immeasurable assembly of bodhisattvas and immeasurable śrāvakas. His land will be level and upright. Such will be its qualities.’

“The king immediately entrusted his kingdom to his younger brother. Together with his wife, his two sons, and all their retinues, he renounced the household life and cultivated the path within the Buddha-Dharma.”

The King Rises into the Open Sky · A Good Friend Is a Great Cause and Condition

「王出家已，於八萬四千歲，常勤精進修行妙法華經。過是已後，得一切淨功德莊嚴三昧，即昇虛空，高七多羅樹，而白佛言：『世尊！此我二子，已作佛事，以神通變化轉我邪心，令得安住於佛法中，得見世尊。此二子者，是我善知識，為欲發起宿世善根，饒益我故，來生我家。』 「爾時，雲雷音宿王華智佛告妙莊嚴王言：『如是，如是！如汝所言。若善男子、善女人，種善根故，世世得善知識，其善知識，能作佛事，示教利喜，令入阿耨多羅三藐三菩提。大王！當知善知識者是大因緣，所謂化導令得見佛，發阿耨多羅三藐三菩提心。大王！汝見此二子不？此二子，已曾供養六十五百千萬億那由他恒河沙諸佛，親近恭敬，於諸佛所受持法華經，愍念邪見眾生，令住正見。』妙莊嚴王即從虛空中下，而白佛言：『世尊！如來甚希有，以功德智慧故，頂上肉髻光明顯照，其眼長廣而紺青色，眉間毫相白如珂月，齒白齊密常有光明，脣色赤好如頻婆菓。』

“After the king had renounced the household life, for eighty-four thousand years he constantly cultivated the Lotus Sutra of the Wondrous Dharma with diligence and vigor. When this time had passed, he attained the Meditative Absorption of Adornment by All Pure Qualities. He immediately rose into the open sky to the height of seven tāla trees and addressed the Buddha: ‘World-Honored One! These two sons of mine have performed the work of a buddha. Through transformations of supernormal power they turned my mind away from error, enabled me to abide securely within the Buddha-Dharma, and brought me to see the World-Honored One. These two sons are my good friends—beneficial spiritual companions who guide one onto the right path. In order to awaken the wholesome roots of my former lives and bring me benefit, they came and were born into my household.’

“At that time, the Buddha Cloud-Thunder-Sound Constellation-King-Flower-Wisdom told King Wonderful-Adornment: ‘Just so, just so! It is exactly as you say. Because good men and good women plant wholesome roots, life after life they are able to encounter good friends. Such a good friend can perform the work of a buddha, reveal and instruct, benefit and gladden, and lead a person to enter unsurpassed, complete, perfect awakening. Great King! You should know that a good friend is a great cause and condition: a good friend teaches and guides a person, enables that person to see a buddha, and causes that person to arouse the mind of unsurpassed, complete, perfect awakening.

“‘Great King! Do you see these two sons? They have already made offerings to sixty-five hundred-thousand myriads of millions of nayutas of buddhas, as numerous as the sands of the Ganges. They drew near to those buddhas with reverence, received and upheld the Lotus Sutra in their presence, felt compassion for sentient beings who held wrong views, and caused them to abide in right view.’

“King Wonderful-Adornment immediately descended from the open sky and addressed the Buddha: ‘World-Honored One! The Tathāgata is exceedingly rare. Because of his qualities and wisdom, the fleshy crown upon his head shines forth with radiant light; his eyes are long and broad and blue-black in color; the tuft of hair between his brows is white like a moon of precious shell; his teeth are white, even, and close-set, and constantly emit light; and his lips are a beautiful red, like the fruit of the bimba tree.’”

The King Makes His Vow · The Former Affair Is Disclosed · Those Who Hear the Chapter Attain the Pure Dharma-Eye

「爾時妙莊嚴王，讚歎佛如是等無量百千萬億功德已，於如來前，一心合掌，復白佛言：『世尊！未曾有也。如來之法，具足成就不可思議微妙功德，教誡所行，安隱快善。我從今日，不復自隨心行，不生邪見、憍慢、瞋恚諸惡之心。』說是語已，禮佛而出。」 佛告大眾：「於意云何？妙莊嚴王，豈異人乎？今華德菩薩是。其淨德夫人，今佛前光照莊嚴相菩薩是。哀愍妙莊嚴王及諸眷屬故，於彼中生。其二子者，今藥王菩薩、藥上菩薩是。是藥王、藥上菩薩，成就如此諸大功德，已於無量百千萬億諸佛所殖眾德本，成就不可思議諸善功德。若有人識是二菩薩名字者，一切世間諸天人民亦應禮拜。」 佛說是妙莊嚴王本事品時，八萬四千人遠塵離垢，於諸法中得法眼淨。

“At that time, after King Wonderful-Adornment had praised the Buddha’s immeasurable hundreds of thousands of myriads of millions of qualities such as these, he single-mindedly joined his palms before the Tathāgata and again addressed the Buddha: ‘World-Honored One! Never before has there been anything like this. The Dharma of the Tathāgata fully accomplishes inconceivable, wondrous qualities. The conduct he teaches and admonishes is peaceful, joyful, and good. From this day forward, I will no longer act merely by following my own mind. I will not give rise to wrong views, arrogance, anger, or any other evil state of mind.’ Having spoken these words, he bowed to the Buddha and departed.

“The Buddha told the assembly: ‘What do you think? Was King Wonderful-Adornment some other person? He is now the Bodhisattva Flower Virtue (Padmaśrī). His wife, Queen Pure Virtue, is now the Bodhisattva Radiant-Adornment-Mark before the Buddha. Out of compassion for King Wonderful-Adornment and all his retinue, she was born among them. Their two sons are now the Bodhisattvas Medicine King (Bhaiṣajyarāja) and Medicine Superior (Bhaiṣajyasamudgata). Medicine King and Medicine Superior have accomplished such great qualities. In the presence of immeasurable hundreds of thousands of myriads of millions of buddhas, they planted many roots of virtue and accomplished inconceivable wholesome qualities. If anyone knows the names of these two bodhisattvas, all the devas and people throughout the world should likewise bow to that person.’

“When the Buddha taught this Chapter on the Former Affairs of King Wonderful-Adornment, eighty-four thousand people became far removed from dust and separated from defilement. Amid all dharmas, they attained purity of the Dharma-eye—the eye of wisdom that sees the reality of the Dharma.”

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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Universally Worthy Comes from the East and Asks How the Sutra May Be Obtained after the Buddha's Passing

爾時普賢菩薩，以自在神通力，威德名聞，與大菩薩無量無邊不可稱數，從東方來。所經諸國，普皆震動，雨寶蓮華，作無量百千萬億種種伎樂。又與無數諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，大眾圍繞，各現威德神通之力，到娑婆世界耆闍崛山中，頭面禮釋迦牟尼佛，右繞七匝，白佛言：「世尊，我於寶威德上王佛國，遙聞此娑婆世界說法華經，與無量無邊百千萬億諸菩薩眾共來聽受，唯願世尊當為說之。若善男子、善女人，於如來滅後，云何能得是法華經？」

At that time, the Bodhisattva Universally Worthy (Samantabhadra), through his mastery of supernatural powers and with his majestic virtue and far-reaching renown, came from the east together with immeasurable, boundless, and incalculably many great bodhisattvas. Every land through which they passed shook throughout; jeweled lotus flowers rained down from the heavens, and immeasurable hundreds of thousands of myriads of koṭis of kinds of music (song, dance, and music) were performed. He also came surrounded by a great assembly of countless devas, dragons, yakṣas, gandharvas—celestial musicians who feed on fragrance—asuras—contentious demigods—garuḍas—golden-winged birds—kiṃnaras—celestial singers—mahoragas—great serpent deities—humans, nonhumans, and others. Each displayed the power of majestic virtue and supernatural mastery. They arrived at Mount Gṛdhrakūṭa, Vulture Peak, in the Sahā world. Universally Worthy bowed with his head at the feet of Śākyamuni Buddha, circled him seven times to the right, and addressed the Buddha:

“World-Honored One, in the land of the Buddha King Supreme in Precious Majesty and Virtue, I heard from afar that the Lotus Sutra was being taught here in the Sahā world. Together with immeasurable, boundless hundreds of thousands of myriads of koṭis of bodhisattvas, I have come to hear and receive it. I only pray that the World-Honored One will teach it for us. After the Tathāgata has passed into extinction, how can good men and good women obtain this Lotus Sutra?”

The Buddha Answers with Four Dharmas to Be Accomplished

佛告普賢菩薩：「若善男子、善女人，成就四法，於如來滅後，當得是法華經：一者、為諸佛護念，二者、殖眾德本，三者、入正定聚，四者、發救一切眾生之心。善男子、善女人，如是成就四法，於如來滅後，必得是經。」

The Buddha told the Bodhisattva Universally Worthy: “If good men and good women accomplish four dharmas, they shall obtain this Lotus Sutra after the Tathāgata has passed into extinction. First, they are protected and kept in mind by the buddhas. Second, they plant the roots of many virtues—the foundations of merit. Third, they enter the class fixed in rightness—the class decisively tending toward right awakening. Fourth, they arouse the resolve to save all living beings. Good men and good women who accomplish these four dharmas in this way shall certainly obtain this sutra after the Tathāgata has passed into extinction.”

Universally Worthy Guards the Upholders, Comes on a White Elephant with Six Tusks, and Enables Them to Attain Revolving Dhāraṇīs

爾時普賢菩薩白佛言：「世尊！於後五百歲、濁惡世中，其有受持是經典者，我當守護，除其衰患，令得安隱，使無伺求得其便者，若魔、若魔子、若魔女、若魔民、若為魔所著者，若夜叉、若羅剎、若鳩槃茶、若毘舍闍、若吉遮、若富單那、若韋陀羅等，諸惱人者，皆不得便。是人若行、若立讀誦此經，我爾時乘六牙白象王，與大菩薩眾俱詣其所，而自現身，供養守護，安慰其心，亦為供養法華經故。是人若坐思惟此經，爾時我復乘白象王現其人前，其人若於法華經有所忘失一句一偈，我當教之，與共讀誦，還令通利。爾時受持讀誦法華經者，得見我身，甚大歡喜，轉復精進，以見我故，即得三昧及陀羅尼，名為旋陀羅尼、百千萬億旋陀羅尼、法音方便陀羅尼，得如是等陀羅尼。

At that time, the Bodhisattva Universally Worthy addressed the Buddha: “World-Honored One, in the latter five hundred years, in the turbid and evil age, I shall guard anyone who receives and upholds this sutra. I shall remove that person's decline, troubles, and misfortunes and bring that person peace and security, so that none who watch for an opening to do harm can find one. Whether they are Māras, Māra's sons, Māra's daughters, Māra's people, those possessed by Māra, yakṣas, rākṣasas, kumbhāṇḍas—pot-shaped spirits that devour human vital essence—piśācas—spirits that devour blood and vital essence—kṛtyas—corpse-raising spirits—pūtanas—foul-smelling hungry ghosts that bring fevers—vetālas—red corpse-raising spirits—or any others who torment people, none shall find an opening.

“If this person reads and recites this sutra while walking or standing, I shall then mount the king of white elephants with six tusks and, together with an assembly of great bodhisattvas, go to that person's side. I shall manifest my body in person, make offerings, guard and protect the upholder, and bring consolation to that person's heart. I shall do this also for the sake of making offerings to the Lotus Sutra. If this person sits and contemplates the sutra, I shall again mount the king of white elephants and appear before that person. If the person has forgotten anything in the Lotus Sutra, even a single sentence or a single verse, I shall teach it, read and recite it together with the person, and restore that person's fluent command of it. The one who receives, upholds, reads, and recites the Lotus Sutra shall then see my body, rejoice exceedingly, and become still more vigorous. Because that person sees me, that person shall at once attain samādhi and dhāraṇīs called the revolving dhāraṇī, the hundreds of thousands of myriads of koṭis of revolving dhāraṇīs, and the skillful-means dhāraṇī of the Dharma-sound. That person shall attain dhāraṇīs such as these.

Twenty-One Days of Single-Minded Vigor and the Dhāraṇī Spell

「世尊！若後世後五百歲、濁惡世中，比丘、比丘尼、優婆塞、優婆夷，求索者、受持者、讀誦者、書寫者，欲修習是法華經，於三七日中，應一心精進。滿三七日已，我當乘六牙白象，與無量菩薩而自圍繞，以一切眾生所憙見身，現其人前，而為說法，示教利喜，亦復與其陀羅尼呪，得是陀羅尼故，無有非人能破壞者，亦不為女人之所惑亂，我身亦自常護是人。唯願世尊聽我說此陀羅尼呪。」即於佛前而說呪曰：

「阿檀地檀陀婆地檀陀婆帝檀陀鳩舍隷檀陀修陀隷修陀隷修陀羅婆底佛馱波羶禰薩婆陀羅尼阿婆多尼薩婆婆沙阿婆多尼修阿婆多尼僧伽婆履叉尼僧伽涅伽陀尼阿僧祇僧伽波伽地帝隷阿惰僧伽兜略阿羅帝婆羅帝薩婆僧伽三摩地伽蘭地薩婆達磨修波利剎帝薩婆薩埵樓馱憍舍略阿㝹伽地辛阿毘吉利地帝

“World-Honored One, in a future age, in the latter five hundred years, in the turbid and evil age, if monks, nuns, laymen, or laywomen—whether seekers, upholders, readers and reciters, or copyists—wish to cultivate this Lotus Sutra, they should be single-minded and vigorous for three periods of seven days, twenty-one days in all. When those twenty-one days are complete, I shall mount the white elephant with six tusks and come surrounded by immeasurable bodhisattvas. In a body that all living beings delight to see, I shall appear before that person, teach the Dharma, demonstrate, instruct, benefit, and bring delight, and also give that person a dhāraṇī spell. Because the person obtains this dhāraṇī, no nonhuman being (ghost or spirit) shall be able to harm that person, nor shall that person be deluded or disturbed by women. I myself shall also constantly guard this person. I only pray that the World-Honored One will permit me to pronounce this dhāraṇī spell.” Thereupon, before the Buddha, he pronounced the spell:

The following is a dhāraṇī spell. A dhāraṇī is a true word in Sanskrit sounds. In keeping with the ancient convention of translating Buddhist scriptures, its original sounds are preserved and not translated. Its efficacy does not rest on literal doctrinal meaning; rather, the sound empowered by the supernatural power of buddhas and bodhisattvas guards the true Dharma. Its sounds are preserved here as follows:

“阿檀地　檀陀婆地　檀陀婆帝　檀陀鳩舍隷　檀陀修陀隷　修陀隷　修陀羅婆底　佛馱波羶禰　薩婆陀羅尼阿婆多尼　薩婆婆沙阿婆多尼　修阿婆多尼　僧伽婆履叉尼　僧伽涅伽陀尼　阿僧祇　僧伽波伽地　帝隷阿惰僧伽兜略　阿羅帝婆羅帝　薩婆僧伽三摩地伽蘭地　薩婆達磨修波利剎帝　薩婆薩埵樓馱憍舍略阿㝹伽地　辛阿毘吉利地帝”

The Merit of Upholding: Copying Leads to the Heaven of the Thirty-Three; Upholding Leads to Maitreya in Tuṣita Heaven

「世尊！若有菩薩得聞是陀羅尼者，當知普賢神通之力，若法華經行閻浮提，有受持者，應作此念：『皆是普賢威神之力。』若有受持、讀誦，正憶念，解其義趣，如說修行，當知是人行普賢行，於無量無邊諸佛所深種善根，為諸如來手摩其頭。若但書寫，是人命終，當生忉利天上，是時八萬四千天女作眾伎樂而來迎之，其人即著七寶冠，於婇女中娛樂快樂；何況受持、讀誦，正憶念，解其義趣，如說修行。若有人受持、讀誦，解其義趣，是人命終，為千佛授手，令不恐怖，不墮惡趣，即往兜率天上彌勒菩薩所。彌勒菩薩，有三十二相大菩薩眾所共圍繞，有百千萬億天女眷屬，而於中生，有如是等功德利益。是故智者，應當一心自書、若使人書，受持、讀誦，正憶念，如說修行。

「世尊！我今以神通力故，守護是經，於如來滅後閻浮提內，廣令流布，使不斷絕。」

“World-Honored One, if any bodhisattva comes to hear this dhāraṇī, one should know that this is the power of Universally Worthy's supernatural mastery. If the Lotus Sutra circulates in Jambudvīpa—the southern continent where we dwell—and someone receives and upholds it, one should think: ‘All this is through the power of Universally Worthy's majestic spiritual presence.’ If anyone receives and upholds it, reads and recites it, properly recollects it—neither forgetting it nor thinking about it amiss—understands its meaning and purport, and practices as it teaches, one should know that this person is practicing the practice of Universally Worthy. This person has planted roots of goodness deeply in the presence of immeasurable and boundless buddhas and shall have the crown of the head stroked by the hands of the Tathāgatas.

“If this person does no more than copy the sutra, after this person's life ends, this person shall be born in the Heaven of the Thirty-Three. At that time, eighty-four thousand celestial maidens shall perform many kinds of music and come to welcome this person. This person shall at once don a crown of the seven treasures and enjoy delight among the palace women. How much more will this be so for one who receives and upholds the sutra, reads and recites it, properly recollects it, understands its meaning and purport, and practices as it teaches. If anyone receives and upholds the sutra, reads and recites it, and understands its meaning and purport, when that person's life ends, a thousand buddhas shall extend their hands to receive that person, so that the person shall not be afraid and shall not fall into an evil destination. This person shall at once be reborn in Tuṣita Heaven in the presence of the Bodhisattva Maitreya. The Bodhisattva Maitreya possesses the thirty-two marks, is surrounded by an assembly of great bodhisattvas, and has hundreds of thousands of myriads of koṭis of celestial maidens as his retinue. This person shall be born among them. Such are the various benefits of merit. Therefore, a wise person should single-mindedly copy the sutra personally or have someone else copy it, receive and uphold it, read and recite it, properly recollect it, and practice as it teaches.

“World-Honored One, through my supernatural powers, I now guard this sutra. After the Tathāgata has passed into extinction, I shall cause it to circulate widely within Jambudvīpa and not allow it to be cut off.”

The Buddha Praises Universally Worthy and Guards Those Who Uphold His Name

爾時釋迦牟尼佛讚言：「善哉，善哉！普賢！汝能護助是經，令多所眾生安樂利益。汝已成就不可思議功德，深大慈悲，從久遠來，發阿耨多羅三藐三菩提意，而能作是神通之願，守護是經。我當以神通力，守護能受持普賢菩薩名者。

At that time Śākyamuni Buddha praised him: “Excellent, excellent, Universally Worthy! You are able to protect and assist this sutra, bringing peace, happiness, and benefit to many living beings. You have already accomplished inconceivable merit and possess profound, great compassion. Since the distant past, you have aroused the resolve for unsurpassed complete and perfect awakening, and now you can make this vow through supernatural power to guard this sutra. Through my supernatural power, I too shall guard anyone who can receive and uphold the name of the Bodhisattva Universally Worthy.

The Upholder Sees Śākyamuni, Leaves Every Evil Behind, and Can Practice the Practice of Universally Worthy

「普賢！若有受持、讀誦、正憶念、修習、書寫是法華經者，當知是人則見釋迦牟尼佛，如從佛口聞此經典；當知是人供養釋迦牟尼佛；當知是人，佛讚善哉；當知是人為釋迦牟尼佛手摩其頭；當知是人為釋迦牟尼佛衣之所覆。如是之人不復貪著世樂，不好外道經書、手筆，亦復不喜親近其人及諸惡者——若屠兒、若畜猪羊雞狗、若獵師、若衒賣女色；是人心意質直，有正憶念，有福德力；是人不為三毒所惱，亦復不為嫉妬、我慢、邪慢、增上慢所惱；是人少欲知足，能修普賢之行。

“Universally Worthy, if anyone receives and upholds, reads and recites, properly recollects, cultivates, and copies this Lotus Sutra, one should know that this person thereby sees Śākyamuni Buddha, just as though hearing this scripture from the Buddha's own mouth. One should know that this person is making offerings to Śākyamuni Buddha. One should know that the Buddha praises this person, saying, ‘Excellent!’ One should know that Śākyamuni Buddha strokes the crown of this person's head with his hand. One should know that this person is covered by Śākyamuni Buddha's robe.

“Such a person no longer clings greedily to worldly pleasures, takes no delight in the scriptures and writings of non-Buddhist paths, and also takes no delight in approaching either their followers or any who do evil—whether butchers; those who raise pigs, sheep, chickens, or dogs; hunters; or those who display and sell female beauty for profit. This person's mind is upright and sincere, with proper recollection and the power of merit. This person is not tormented by the three poisons of greed, anger, and delusion, nor by envy, self-conceit, perverse conceit—the pride that turns things upside down—or overweening pride—the pride of claiming realization without having realized. This person has few desires, knows contentment, and can practice the practice of Universally Worthy.

How One Should Regard and Revere an Upholder

「普賢！若如來滅後後五百歲，若有人見受持、讀誦法華經者，應作是念：『此人不久當詣道場，破諸魔眾，得阿耨多羅三藐三菩提，轉法輪、擊法鼓、吹法螺、雨法雨，當坐天人大眾中師子法座上。』

「普賢！若於後世，受持、讀誦是經典者，是人不復貪著衣服、臥具、飲食、資生之物，所願不虛，亦於現世得其福報。若有人輕毀之，言：『汝狂人耳，空作是行，終無所獲。』如是罪報，當世世無眼；若有供養讚歎之者，當於今世得現果報。若復見受持是經者，出其過惡，若實、若不實，此人現世得白癩病。若有輕笑之者，當世世牙齒踈缺，醜脣、平鼻，手腳繚戾，眼目角睞，身體臭穢，惡瘡、膿血、水腹、短氣、諸惡重病。是故，普賢！若見受持是經典者，當起遠迎，當如敬佛。」

“Universally Worthy, in the latter five hundred years after the Tathāgata has passed into extinction, if anyone sees a person who receives and upholds, reads and recites the Lotus Sutra, that person should think: ‘Before long, this person shall proceed to the place of awakening, defeat the hosts of Māra, attain unsurpassed complete and perfect awakening, turn the Dharma wheel, strike the Dharma drum, blow the Dharma conch, rain down the Dharma rain, and sit upon the lion Dharma seat amid the great assembly of devas and humans.’

“Universally Worthy, in a future age, anyone who receives and upholds, reads and recites this scripture shall no longer cling greedily to clothing, bedding, food and drink, or other things that sustain life. This person's vows shall not be empty, and this person shall obtain the reward of merit even in this present life. If anyone slights and disparages such a person, saying, ‘You are nothing but a madman! You undertake this practice in vain and in the end shall obtain nothing,’ the retribution for this offense shall be to have no eyes in life after life. If anyone makes offerings to and praises this person, that one shall obtain manifest reward in this very life. If anyone sees a person who receives and upholds this sutra and exposes that person's faults and evils, whether these are true or untrue, the accuser shall contract white leprosy in this very life. If anyone treats this upholder with contempt and mockery, that person shall in life after life have sparse and broken teeth, ugly lips, a flat nose, crooked hands and feet, slanting eyes, a foul-smelling body, malignant sores, pus and blood, a swollen abdomen, shortness of breath, and all manner of grave and malignant illnesses. Therefore, Universally Worthy, whenever anyone sees a person who receives and upholds this scripture, that person should rise and go far out to welcome the upholder and should show the same reverence as for a buddha.”

The Chapter on Universally Worthy Concludes, and the Entire Sutra Is Complete

說是普賢勸發品時，恒河沙等無量無邊菩薩，得百千萬億旋陀羅尼；三千大千世界微塵等諸菩薩，具普賢道。

佛說是經時，普賢等諸菩薩，舍利弗等諸聲聞，及諸天、龍、人非人等，一切大會，皆大歡喜，受持佛語，作禮而去。

When this chapter on the encouragement of Universally Worthy was taught, immeasurable and boundless bodhisattvas, as numerous as the sands of the Ganges, attained hundreds of thousands of myriads of koṭis of revolving dhāraṇīs. Bodhisattvas as numerous as the dust motes in a three-thousand-great-thousand world-system perfected the path of Universally Worthy.

When the Buddha finished teaching this sutra, the bodhisattvas, including Universally Worthy; the śrāvakas, including Śāriputra; devas, dragons, humans, nonhumans, and the entire great assembly all rejoiced exceedingly. They received and upheld the Buddha's words, bowed, and departed.