Lotus Sutra

thumb|Illustration of a floating jeweled stupa in a 1257 manuscript of the Lotus Sutra from Japan The Lotus Sutra (Sanskrit: Saddharma Puṇḍarīka Sūtram; Chinese: 妙法蓮華經) is one of the most influential and venerated Buddhist Mahāyāna sūtras. Quotes Tsugunari Kubo Akira Yuyama The Lotus Sutra Bukkyō Dendō Kyōkai America Moraga, California 2007 BDK English Tripiṭaka 978-1-886439-39-9 (Original Chinese text) Then the Buddha emitted a ray of light from the tuft of white hair between his eyebrows. It illuminated all the eighteen thousand worlds in the east, down as far as the lowest hell, Avīci, and up as high as the Akaniṣṭha Heaven. All the sentient beings in those worlds living in the six transmigratory states became visible from this world. The buddhas in those worlds were also seen, and the Dharma they were teaching could be heard. The monks, nuns, laymen, and laywomen and those who had practiced and achieved the path were also to be seen, while the bodhisattva mahāsattvas, of various background causes and conditions, endowed in various degrees with the willingness to understand and having various appearances, were also seen practicing the bodhisattva path. All of the buddhas who had achieved parinirvāṇa were seen, as well as their relic stupas made of the seven precious treasures. Chapter 1. Introduction, p. 5 I lead and inspire the bodhisattvas only with the path of the single vehicle; I am here without disciples. Chapter 2: Skillful Means, p. 45 To those who are modest and pure, and seek the path of the buddhas, I will praise extensively the path of the single vehicle. Chapter 2: Skillful Means, p. 46 I am the father of the world, the best of the sages. All sentient beings are my children. They are deeply attached to worldly pleasures and have no wisdom. There is no peace in the triple world, just like in the burning house, which is full of various suffering and which is extremely terrifying. There are always the sufferings of birth, old age, illness, and death. Such fires as these burn endlessly. The Tathāgata, who has already left the burning house of the triple world, lives in tranquility and dwells at ease in the forest. Now this triple world is my property and the sentient beings in it are my children. There are now many dangers here and I am the only one who can protect them. Chapter 3: A Parable, p. 69 Long ago I was poor and of lowly aspiration. Now at my father’s place I have obtained an immense fortune Of such things as precious jewels and houses. I am overjoyed at having obtained Such an unprecedented experience! Chapter 4. Willing Acceptance, p. 90 Every existence is quiescent, Neither produced nor extinguished, Neither large nor small, Incorrupted and unconditioned Chapter 4. Willing Acceptance, p. 91 O Kāśyapa! Suppose in the great manifold cosmos there are mountains, rivers, valleys, and plains where many kinds of grasses, trees, shrubs, and herbs of different names and colors grow. Dense clouds thoroughly cover this great manifold cosmos and rain falls at the same time everywhere, moistening the small, medium, and large roots, stems, branches, and leaves of all the grasses, trees, shrubs, and herbs.The sizes of all the trees depend on whether their capacities are superior, mediocre, or inferior; and the rain falling from the same cloud makes them grow according to the nature of their various seeds. Flowers blossom in the same place and fruit ripens in the same place moistened by the same rain, yet there are differences among these grasses and trees.O Kāśyapa! You should know that the Tathāgata is exactly like this. He appears in this world like a great overspreading cloud. His great voice resounds over the devas, humans, and asuras in the world, just as the great cloud thoroughly covers the great manifold cosmos. Chapter 5: Herbs, p. 95 My great disciple Subhūti will become a buddha called Yaśasketu. He will pay homage to innumerable myriads of koṭis of buddhas, and, following the Buddha’s practice, he will gradually come to complete the great path. Chapter 6: Prediction, p. 109 What you have attained is not the ultimate goal. You must call forth great efforts in order to obtain the omniscience of a buddha. If you attain omniscience and the qualities of the Buddha, such things as the ten powers, and become endowed with the thirty-two marks, then you will have attained the ultimate goal. Chapter 7: The Apparitional City, p. 138 The intimate friend who gave him the jewel meets this poor man later and bitterly reproaches him, showing him the jewel that had been sewn into his garment. The poor man, seeing this jewel, rejoices greatly, and with this rich treasure he enjoys to his satisfaction the desires of the five senses. We are exactly like this. For a long time, the Bhagavat has led and inspired us through his compassion, and planted in us the highest aspiration. Because we were ignorant, we neither noticed nor knew; we were satisfied with attaining only a small measure of nirvana and did not seek for the rest. Chapter 8: The Five Hundred Disciples Receive Their Predictions, pp. 148-9 I now tell the assembly that Ānanda, the preserver of the Dharma, will pay homage to the buddhas and ultimately attain complete enlightenment. He will be called the Buddha Sāgaradharabuddhivikrīḍitarājābhijña. His land will be pure and called Avanāmitavaijayantā. He will lead and inspire bodhisattvas in numbers equal to the sands of the Ganges River. Chapter 9. The Predictions for Those Who Still Have More to Learn and for Those Who Do Not, p. 152 If, in the presence of the Buddha any beings such as these hear a single verse or line of the Lotus Sutra, and thereupon have even one thought of rejoicing in it, I will bestow upon them my prediction that they will attain highest, complete enlightenment. Chapter 10: The Expounder of the Dharma, p. 157 If I become a buddha, after my parinirvāṇa if the Lotus Sutra is being taught anywhere in all the lands of the ten directions, my stupa shall appear there so that this sutra may be heard, and in order that I may bear testimony to it and praise it with the word “Splendid!” Chapter 11: The Appearance of a Jeweled Stupa, p. 168 At that time there was a sage called Asita who came to the great king and said: "I possess a subtle and true Dharma that is rare in the world. If you are able to practice it, I will explain it to you!" Chapter 12: Devadatta, p. 180 O Bhagavat! After the Tathāgata’s parinirvāṇa we will roam throughout the worlds of the ten directions enabling sentient beings to copy, preserve, and recite this [Lotus] Sutra, and to explain its meaning, practice it according to the Dharma, and remember it correctly. This will all be due to the Buddha’s majestic power. Chapter 13. Perseverance, p. 189 Furthermore, the bodhisattva mahāsattvas perceive the emptiness of all dharmas in their true aspect. All things are unerring, unmoving, nonreturning, irreversible, and like empty space which lacks substance. They are beyond all language. They are not produced, nor do they emerge, nor do they arise. They do not have any name or mark, and in reality they have no substance. They are immeasurable, limitless, without obstacles or obstructions. They exist only through dependent origination, arising through error. That is why I teach the permanent joy of perceiving the aspects of all existent things in this way. This is what is known as the second sphere of relationships of a bodhisattva mahāsattva. Chapter 14. Ease in Practice, p. 194 In the future world, when the Dharma is to be extinguished, this bodhisattva mahāsattva, having perfected the third sphere of ease in practice, will not be perplexed when he teaches this Dharma. He will become acquainted with good fellow students who will recite this sutra together. He will also acquire a great following who come to hear his teaching, preserve it after hearing it, recite it after preserving it, teach it after reciting it, copy it after teaching it, and enable others to copy, respect, honor, praise, and pay homage to the [Lotus] Sutra. Chapter 14. Ease in Practice, p. 200 When the Buddha said this all the lands of the great manifold cosmos in the sahā world quaked and the earth split. From out of this crevice there simultaneously appeared incalculable thousands of myriads of koṭis of bodhisattva mahāsattvas. All of these bodhisattvas had golden bodies endowed with the thirty-two marks and radiating immeasurable rays of light. They had all previously been living in the space under the earth of the sahā world. Having heard the sound of Śākyamuni’s teaching, all of these bodhisattvas emerged from below. Chapter 15: Bodhisattvas Emerging from the Earth, p. 209 The period of time since I became a buddha would exceed this by hundreds of thousands of myriads of koṭis of nayutas of incalculable kalpas. Since then I have constantly been residing in the sahā world, teaching the Dharma and inspiring sentient beings. I have also been leading and benefiting sentient beings in incalculable hundreds of thousands of myriads of koṭis of nayutas of other worlds. Chapter 16. The Lifespan of the Tathāgata, p. 224 Since I became a buddha, immeasurable, limitless, hundreds of thousands of myriads of koṭis of nayutas of incalculable kalpas have passed. Though for the sake of sentient beings, I use skillful means and say that I will enter parinirvāṇa, there is no one who could rightly say that I am guilty of falsehood. Chapter 16. The Lifespan of the Tathāgata, p. 227 Since I attained buddhahood, Immeasurable hundreds of thousands of myriads Of koṭis of incalculable kalpas have passed. I have been constantly teaching the Dharma, Through these immeasurable kalpas, Leading and inspiring Innumerable koṭis of sentient beings And enabling them to enter the buddha path. Chapter 16. The Lifespan of the Tathāgata, p. 228 These sons and daughters of a virtuous family do not have to build stupas and monasteries for me, make chambers for the monks, or pay homage to the sangha with the four kinds of offerings. Why is this? Because these sons and daughters of a virtuous family recite and preserve this sutra, which means they have already built stupas, made chambers for the monks, and paid homage to the sangha. Chapter 17. Description of Merits, p. 240 ... after the Tathāgata’s parinirvāṇa those who preserve and recite this sutra, and explain it to others, who copy it or move others to copy it and who pay it homage to it no longer have to build stupas, monasteries, or erect chambers for the monks, or revere the sangha. Chapter 17. Description of Merits, p. 241 The world is impermanent like splashes of water, bubbles, a mirage! The feeling of repulsion for it should quickly awaken in you! Chapter 18: The Merits of Joyful Acceptance, p. 248 This sutra is profound and difficult to encounter even in thousands of myriads of koṭis of kalpas. Chapter 18: The Merits of Joyful Acceptance, p. 249 If sons or daughters of a virtuous family preserve this Lotus Sutra, recite, explain, and copy it, they will attain eight hundred qualities of the eye, twelve hundred qualities of the ear, eight hundred qualities of the nose, twelve hundred qualities of the tongue, eight hundred qualities of the body, and twelve hundred qualities of the mind. These qualities will adorn the six sense faculties, purifying them all. Through the natural bodily eyes given them by their parents, which are thus purified, those sons and daughters of a virtuous family will see the mountains, forests, rivers, and oceans both within and beyond the great manifold cosmos, all the way from the lowest hell up as far as the highest summit of the universe. They will also see all the sentient beings there, perceive and know the causes and consequences of their deeds and of their states of birth. Chapter 19: The Benefits Obtained by an Expounder of the Dharma, p. 251 I deeply respect you. I dare not belittle you. Why is this? Because all of you practice the bodhisattva path, and will become buddhas. Chapter 20: Bodhisattva Sadāparibhūta, p. 266 Those who accept, recite, explain, and copy it, and practice according to the teaching, in whichever land they may be, in a place where the sutra abides—either in a garden, a forest, under a tree, in a monk’s chamber, in a layman’s house, in a palace, on a mountain, in a valley, or in the wilderness—in all of these places they should erect and pay homage to a monument. Why is this? Because you should know that these places are the terraces of enlightenment where all the buddhas have attained highest, complete enlightenment, where all the buddhas have turned the wheel of the Dharma, and where all the buddhas entered parinirvāṇa. Chapter 21: The Transcendent Powers of the Tathāgata, p. 273 Those who preserve this sutra will before long attain the Dharma, the hidden essence, which was attained by the buddhas seated upon the terrace of enlightenment. Chapter 21: The Transcendent Powers of the Tathāgata, p. 274 For immeasurable hundreds of thousands of myriads of koṭis of incalculable kalpas, I practiced this Dharma of highest, complete enlightenment, which is hard to attain. I now entrust it to you. You should preserve and recite it. You should spread this teaching extensively. You should let all the sentient beings hear and know it. Chapter 22: Entrustment, p. 277 If there is anyone who sets forth and wishes to attain highest, complete enlightenment, he should pay homage to the stupas of the Buddha by burning either a finger or a toe. He is superior to those who pay homage by giving their countries and cities, their wives and children, or the mountains, forests, rivers, ponds, and many other rare treasures. Chapter 23. Ancient Accounts of Bodhisattva Bhaiṣajyarāja, p. 284 You think that the body of Bodhisattva Gadgadasvara exists only here; however, this bodhisattva manifests himself in various bodies. He has thus taught this sutra in many places for the sake of the sentient beings. Sometimes he has appeared in the form of Brahma. Sometimes he has appeared in the form of Śakra. Sometimes he has appeared in the form of Īśvara. Sometimes he has appeared in the form of Maheśvara. Sometimes he has appeared in the form of the great commander of the devas. Sometimes he has appeared in the form of Vaiśravaṇa. Sometimes he has appeared in the form of a noble emperor. Sometimes he has appeared in the form of a minor king. Sometimes he has appeared in the form of a wealthy man. Sometimes he has appeared in the form of a householder. Sometimes he has appeared in the form of a state official. Sometimes he has appeared in the form of a brahman. Sometimes he has appeared in the form of a monk, nun, layman, or laywoman. Sometimes he has appeared in the form of the wife of a wealthy man or a householder. Sometimes he has appeared in the form of the wife of a state official. Sometimes he has appeared in the form of the wife of a brahman. Sometimes he has appeared in the form of a boy or a girl. Sometimes he has appeared in the form of a human, or a nonhuman such as a deva, nāga, yakṣa, gandharva, asura, garuḍa, kiṃnara, or mahoraga. Chapter 24. Bodhisattva Gadgadasvara, pp. 292-3 If anyone wants to hurt you And pushes you into a great firepit, If you contemplate the power of Avalokiteśvara, The firepit will change into a pond. If you drift upon the great ocean and meet danger From dragons, fish, and demons, If you contemplate the power of Avalokiteśvara, You will not be swallowed by the waves. If you are on the peak of Sumeru And are pushed by somebody, If you contemplate the power of Avalokiteśvara, You will stay suspended in the air like the sun. If any evil one chases you And pushes you from Mount Diamond, If you contemplate the power of Avalokiteśvara, Not even a single hair will be hurt. If evil robbers surround you Each with a sword and the intent to harm, If you contemplate the power of Avalokiteśvara, The thought of mercy will awaken in them. If you suffer under the punishment of a king And your life is to be ended by execution, If you contemplate the power of Avalokiteśvara, The sword will be immediately broken into pieces. If you are imprisoned with a neck chain, Your hands and feet fettered, If you contemplate the power of Avalokiteśvara, They will disappear and you will be released. If anyone wants to hurt your body With a curse or poison, If you contemplate the power of Avalokiteśvara, These ills will return and afflict their authors. If you meet evil rākṣasas, Poisonous dragons, or demons, If you contemplate the power of Avalokiteśvara, They will not dare to hurt you. If you are surrounded by evil animals Whose teeth and claws are fearfully sharp, If you contemplate the power of Avalokiteśvara, They will run away swiftly and to an immeasurable distance. If there are lizards, snakes, vipers, or scorpions, Whose breath is poisonous like a flaming smoke, If you contemplate the power of Avalokiteśvara, They will turn away swiftly at the sound of your voice. If thunder resounds, lightning flashes, Hail falls, and a great rain pours out of the clouds, If you contemplate the power of Avalokiteśvara, They will disappear immediately. If sentient beings are in great adversity, And immeasurable pain afflicts them, The wonderful power of the wisdom of Avalokiteśvara Can relieve the suffering of the world. Chapter 25. The Gateway to Every Direction [Manifested by Bodhisattva Avalokiteśvara], pp. 299-301 Then Bodhisattva Pradānaśūra addressed the Buddha, saying: “O Bhagavat! I also will teach a dhāraṇī in order to protect anyone who recites and preserves the Lotus Sutra. If expounders of the Dharma attain this dhāraṇī, no yakṣa, rākṣasa, pūtana, kṛtya, kumbhāṇḍa, or hungry ghost will ever have a chance to strike at their weaknesses even if they try to do so.” In the presence of the Buddha he taught a dhāraṇī, saying: Jvale mahājvale ukke mukke aḍe aḍāvati nṛtye nṛtyāvati iṭṭini viṭṭini ciṭṭini nṛtyani nṛtyāvati. Chapter 26. Dhāraṇī, p. 304 At that time the Buddha expounded and taught the Buddha-Dharma for the king’s sake, greatly benefiting and rejoicing him. Then King Śubhavyūha and his queen took off their pearl necklaces worth hundreds of thousands and scattered them over the Buddha. In the air they transformed into a four-pillared jeweled platform. On the platform was a great jeweled bed, spread with hundreds of thousands of myriads of heavenly clothes. The Buddha sat crosslegged upon it, emitting great rays of light. Chapter 27. Ancient Accounts of King Śubhavyūha, p. 310 If there is anyone who preserves, recites, correctly remembers, understands this meaning, and practices in accordance with the teaching, know that they are practicing the practice of Samantabhadra. They plant deep roots of good merit in the presence of innumerable and limitless buddhas. The Tathāgatas will caress their heads. If they copy this sutra, after their death they will be born in the Trāyastriṃśa Heaven. At that time eighty-four thousand heavenly maidens will welcome them, performing various kinds of music. They will wear seven-jeweled coronets and be happy among their female servants. How much more for those who preserve, recite, remember correctly, understand the meaning, and practice in accordance with the teaching! If there is anyone who preserves, recites, and understands this meaning, at the end of their life a thousand buddhas will offer their hands, so that they will neither be afraid nor fall into the troubled states of being. They will thus arrive in the Tuṣita Heaven of Bodhisattva Maitreya, who is endowed with the thirty-two marks and surrounded by an assembly of great bodhisattvas and a retinue of hundreds of thousands of myriads of koṭis of heavenly maidens. There they will be born and such will be their merit and benefits. For this reason the wise should wholeheartedly copy, move others to copy, preserve, recite, and remember it correctly and practice in accordance with the teaching. O Bhagavat! Through my transcendent powers I will now protect, extensively distribute and keep this sutra from extermination in Jambudvīpa after the parinirvāṇa of the Tathāgata. Chapter 28. Encouragement of Bodhisattva Samantabhadra, p. 310 External links Category:Mahayana sutras