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Chapter Eighteen -- Rejoicing In Accord With Merit And Virtue

AT THAT TIME, Maitreya Bodhisattva Mahasattva spoke to the Buddha, saying, "World Honored One, if a good man or a good woman hears this Dharma Flower Sutra and rejoices in accord with it, how much blessedness will he or she attain?"
He then spoke this verse:
After the World Honored One's ultimate quiescence,
If one hears this Sutra,
And can accordingly rejoice,
How much blessedness will he gain?
The Buddha then told the Bodhisattva Mahasattva Maitreya, "Ajita! After the passing into stillness of the Thus Come One, if a Bhikshu, Bhikshuni, Upasaka, Upasika, or any person with wisdom, whether young or old, having heard this Sutra and rejoiced accordingly, leaves the Dharma assembly and goes to another place, be it a Sangha dwelling or a tranquil place, a city, a street, a town, or a village, and expounds it to the best of his ability to his father, mother, relatives, good friends, and acquaintances, and if, having heard it, they then rejoice in accord with it and further transmit the teaching to others who, having heard it, rejoice in accord and likewise transmit it, and this process goes on reaching to fifty people Ajita, I will now tell you about the merit and virtue of that fiftieth good man or good woman who rejoices in accord. Listen well!
"Suppose in four million kotis of asamkhyeyas of worlds, among living beings in the six destinies and of the four kinds of birth egg-born, womb-born, moisture-born, and transformationally born those with form, those without form, those with thought, those without thought, those not totally endowed with thought, those not totally lacking thought, those without legs, those with two legs, those with four legs, those with many legs, and so forth, there is a person seeking blessings who gives to them whatever enjoyable things they desire, giving each being an entire Jambudvipa full of gold, silver, lapis lazuli, mother-of-pearl, carnelian, coral, and amber, rare and precious gems, as well as elephants, horses, carriages, palaces, and pavilions made of the seven treasures.
"This great almsgiver in this way bestows gifts for a full eighty years. Then he thinks, 'I have already given living beings these enjoyable things in accord with their desires. However, these living beings are old and worn out, over eighty years old, with white hair and wrinkled faces. Their time of death is not far off. I should instruct them by means of the Buddhadharma.'
"He then gathers the beings together and expounds the Dharma to them to instruct them, bringing them benefit and delight so that they all at once gain the path of Srotaapanna, the path of Sakridagamin, the path of Anagamin, and the path of Arhatship, exhausting all outflows, obtaining comfort in all of the deep Dhyana concentrations, and perfecting the eight liberations.
"What do you think? Would the merit and virtue of this great almsgiver be great or not?"
Maitreya said to the Buddha, "World Honored One, this person's merit and virtue would be extremely great, measureless, and unbounded. If the almsgiver had only given the beings all the playthings, his merit and virtue would be unlimited. How much the more so would it be if he enabled them to attain the fruit of Arhatship!"
The Buddha told Maitreya, "I will now tell you plainly: The merit and virtue obtained by this person, who gives playthings to living beings in the six destinies in four million kotis of asamkhyeyas of worlds and who further causes them to obtain the fruit of Arhatship, does not equal the merit of the fiftieth person who hears but a single verse of the Dharma Flower Sutra and rejoices in accord with it. His merit does not equal a hundredth part, a thousandth part, a hundred thousand myriad millionth part, and so forth until it cannot be known by resort to calculation or analogy.
"Ajita! The merit and virtue of the fiftieth person who hears in his turn the Dharma Flower Sutra and who rejoices in accord with it is limitless, boundless, and uncountable. How much the more so is the merit and virtue of one who is among the first to hear it in the assembly and who rejoices in accord with it. That person's blessings are even more supreme, unlimited, unbounded, and uncountable beyond comparison.
"Further, Ajita, if a person for the sake of this Sutra goes to a Sangha dwelling and, whether sitting or standing, hears and accepts it for but an instant, by reason of that merit and virtue, in his next rebirth he will acquire the finest elephant and horse carriages and jeweled palanquins, and will even ride in heavenly palaces.
"Again, if a person is seated in a place where the Dharma is being lectured, and when another person comes along, he encourages that person to sit and listen to it or shares his seat with him, the former person will, through his merit and virtue, in his next rebirth gain the seat of Shakra, the seat of a Brahma King, or the seat of a wheel-turning sage king.
"Ajita! If, further, a person says to another, 'There is a Sutra by the name of Dharma Flcwer. Let's go together and listen to it,' and taking that person's advice, the second person goes and hears it but for a moment,, the former person's merit and virtue will be such that in his next life he will be born in the same place as the Dharani Bodhisattva. He will have keen faculties and wisdom.
"For one hundred thousand myriad lifetimes he will never be mute, his breath will not stink, his tongue will always be free from disease, and his mouth will also be free from disease. His teeth will not be dirty, black, yellow, or wide-spaced, not missing or falling out, not uneven or crooked. His lips will not be pendulous, twisted or pursed, rough, chapped, or covered with sores, or split. They will not be askew, thick or large, or black, and there will be nothing repulsive about them. His nose will not be flat, thin, crooked, or out of joint. His face will not be dark, thin, concave, or crooked, or in any way unpleasant.
"His lips, tongue, and teeth will all be beautiful; his nose long, high, and straight. His face will be handsome, his eyebrows high and long, his forehead broad and even. Thus his human features will be perfect.
"In life after life, wherever he is born he will see the Buddhas, hear the Dharma, and believe and accept the teachings.
"Ajita, look at this: If the merit and virtue gained from exhorting a single person to go listen to the Dharma is such as this, how much greater is that of one who singlemindedly listens to the teachings, reads and recites them, and in the great assembly explains them in detail to others, and cultivates accordingly."
At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,
Suppose a person in the Dharma assembly
Gets to hear this Sutra,
Even just a single verse,
And rejoices in accord, and speaks it to others,
And thus the teaching is passed on
Until it reaches the fiftieth hearer.
The blessings gained by this last person
I will now set forth in detail.
Suppose there is a great almsgiver
Who presents gifts to uncountable multitudes,
Of all the things they desire,
For a full eighty years.
Seeing them old and worn,
With white hair and wrinkled faces,
Their teeth sparse, their bodies withered,
He thinks, "They will die before long.
I should now instruct them,
That they may obtain the Fruit of the Path."
Then he expediently explains to them
The true Dharma of Nirvana:
"The world is not a secure place.
It's like foam, water bubbles, or a will-o'-the-wisp.
All of you should quickly
Produce thoughts of revulsion for it."
The people, on hearing the Dharma,
All attain Arhatship,
Perfect the Six Spiritual Penetrations,
The Three Clarities, and the Eight Liberations.
The last, fiftieth, person,
Who has heard a single verse and rejoiced in accord with it,
Gains blessedness which exceeds that of the former,
Beyond the power of analogy to express.
If the blessedness of the one who hears it in turn
Is so unlimited,
How much greater is that of he who, in the assembly,
Was the first to hear it and rejoice.
Suppose a person exhorts another
And leads him to listen to the Dharma Flower,
Saying, "This Sutra is profound and wonderful,
Hard to encounter in a thousand myriad eons,"
And suppose that person, persuaded, goes to listen,
And hears it for even just a moment.
Of the reward of blessings of the first person,
I will now speak in detail.
Life after life, his mouth will have no illness.
His teeth will not be wide-spaced, yellow, or black.
His lips will not be thick, pursed, or split,
Nor will his appearance be repulsive.
His tongue will not be dry, black, or short.
His nose will be high, long, and straight.
His forehead will be broad and even,
His visage upright and splendid,
So that all will rejoice upon seeing him.
His breath will never stink,
But the fragrance of the utpala flower
Will always issue from his mouth.
If he goes to a Sangha dwelling
Wishing to hear the Dharma Flower Sutra
And, hearing it but for a moment, then rejoices,
I will now tell of his blessings.
He shall later be born among gods and humans,
Acquire fine elephant and horse carriages and
Precious, jeweled palanquins
And will even ride in heavenly palaces.
If, in a place where the Sutra is lectured,
He encourages another to sit down and listen,
By virtue of his blessings, he will gain
The seat of Shakra, Brahma, or a wheel-turning king.
How much greater will the blessings be of one who single-mindedly listens
And explains the Sutra's meaning,
Cultivating it as he preaches
His blessings shall know no limit.
Chapter Nineteen -- The Merit And Virtue of A Dharma Master
AT THAT TIME the Buddha told the Bodhisattva Mahasattva Ever-Vigorous, "If a good man or a good woman receives and upholds the Dharma Flower Sutra, whether reading it, reciting it, explaining it to others, or writing it out, that person will obtain eight hundred meritorious virtues of the eyes, twelve hundred meritorious virtues of the ears, eight hundred meritorious virtues of the nose, twelve hundred meritorious virtues of the tongue, eight hundred meritorious virtues of the body, and twelve hundred meritorious virtues of the mind. By means of these meritorious virtues, he adorns his six faculties, causing them all to become pure.
"This good man or woman, thus purifying the ordinary physical eyes that he or she was endowed with at birth, will see throughout the three thousand great thousand world system, inside and out, all the mountains, forests, rivers and seas, below to the Avici hells, and above to the Peak of Existence. Such a person will also see all the living beings therein, as well as their karmic causes and conditions, rewards and retributions, and places of birth. All of those he will see and know."
At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,
If, within the great assembly,
One speaks this Dharma Flower Sutra
With a heart free of fear,
Listen to me tell of his merit and virtue:
This person will gain eight hundred
Supreme meritorious virtues of the eyes,
And because of this adornment,
His eyes will be very clear and pure.
With the eyes given him from birth,
He will see throughout the three thousand great thousand world system,
Inside and out, Mount Meru,
Sumeru, and the Iron Ring Range;
As well as the other mountains and forests;
The waters of the great seas, rivers, and streams;
Below to the Avici hell;
Above to the Peak of Existence;
And all the living beings within All of this he will completely see.
Although he has not yet gained the Heavenly Eye,
His flesh eyes will have powers such as these.
"Furthermore, Ever-Vigorous, if a good man or a good woman receives and upholds this Sutra, whether reading it, reciting it, explaining it to others, or writing it out, that person will obtain twelve hundred meritorious virtues of the ears. With his pure ears he will hear throughout the three thousand great thousand world system, inside and out, below to the Avici hell and above to the Peak of Existence, all the various sounds and voices, such as sounds of elephants, horses, cows, and carriages; sounds of sobbing and sighing; sounds of conches, drums, gongs, and bells; sounds of laughter and talking; sounds of men, women, boys, and girls; sounds of Dharma and nonDharma; sounds of suffering and joy; sounds of common people and sages; sounds of happiness and unhappiness; sounds of gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, and mahoragas; sounds of fire, water, wind; sounds of hell-beings, animals, and hungry ghosts; sounds of Bhikshus and Bhikshunis; sounds of Hearers, Pratyekabuddhas, Bodhisattvas, and Buddhas. In general, although he has not yet obtained the Heavenly Ear, by using the pure ordinary ears given to him at birth, he can hear and know whatever sounds there may be inside and outside the three thousand great thousand world system. In this way he distinguishes between all the various sounds, and still his hearing is not impaired."
At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,
The ears he was born with
Are pure and without filth.
With his ordinary ears he hears
Sounds of the three thousand great thousand world system:
Sounds of elephants, horses, carriages and cows;
Gongs, bells, conches and drums;
Sounds of lutes and harps;
Sounds of pipes and flutes; and
Sounds of clear, fine chants.
He hears these, but is not attached to them.
Hearing the sounds of countless kinds of people,
He can understand them all.
He also hears the sounds of the gods
Their subtle, elegant voices raised in song.
He also hears the sounds of men and women,
The sounds of young boys and girls,
As well as the kalavinka sound
Coming from the mountains, streams, and deep ravines.
He hears all the sounds
Of the jiva-jivaka and other birds,
The bedlam of misery and pain in the hells
The sounds of all the torture there.
He hears the sounds of hungry ghosts, driven by hunger and thirst
As they seek for food and drink, and
The mighty roar put forth
By all of the asuras
As they dwell beside the sea,
Bickering among themselves.
In this way, one who speaks the Dharma
Can dwell securely there and hear
The faraway multitude of sounds,
And yet there is no harm to his hearing.
Throughout all the ten directions,
Birds and beasts cry out to one another.
The one who speaks the Dharma
Can hear them one and all.
As for the sounds and speech of the Brahma gods,
The Light Sound gods, and those of Pervasive Purity,
Up to the Heaven of the Peak of Existence,
The Dharma Master here in the world
Can hear them one and all.
The entire assembly of Bhikshus
And Bhikshunis,
Whether reading or reciting Sutras,
Or speaking them for others,
The Dharma Master dwelling here
Can hear them one and all.
Further, all the Bodhisattvas
Reading or reciting this Sutra-Dharma,
Or speaking it for others,
Or compiling commentaries on its meaning,
All such sounds as these,
He hears in detail.
All the Buddhas, great sagely honored ones,
Teaching and transforming living beings
In the midst of the great assemblies,
Expounding upon the subtle, wondrous Dharma,
Can be heard by one who holds the Dharma Flower.
All the sounds inside and out
Of the three thousand great thousand world system,
Below to the Avici hell,
And above to the Heaven of the Peak of Existence
Can each and every one be heard
And still his hearing is not harmed.
Since his ears are keen and sharp,
He can discern them all.
The one who upholds the Dharma Flower,
Although he has not yet gained the Heavenly Ear,
Merely using the ears he was born with,
Already has meritorious virtues such as these.
"Further, Ever-Vigorous, if a good man or a good woman receives and upholds this Sutra, whether reading it, reciting it, explaining it to others, or writing it out, he will accomplish eight hundred meritorious virtues of the nose. With his pure nose he will smell throughout the three thousand great thousand world system, above and below, inside and outside, all the various fragrances: the scents of the sumana, jatika, mallika, champaka, and patala flowers; scents of red, blue, and white lotus flowers; scents of flowering and fruit-bearing trees;-scents of chandana, aloe-wood, tamalapatra, and tagara; and scents of a thousand myriad kinds mixed together, whether powdered, in lumps, or in paste. One who upholds this Sutra, dwelling in this place, can distinguish all of these.
"Again, he can further distinguish the scents of living beings: the scents of elephants, horses, cows, sheep, and so forth; scents of men, women, boys, and girls; as well as scents of grasses, trees, thickets, and forests. All these scents, whether near or far, he can smell and distinguish without mistake.
"Although one who upholds the Sutra dwells here, he can smell the scents of all the gods in the heavens, the scents of the parijataka and kovidara trees, as well as the scents of the mandarava, mahamandarava, manjushaka, and mahamanjushaka flowers; the scents of chandana and aloe-wood powder and various kinds of powdered incense; and assorted floral scents. Of all these heavenly scents, or fragrances arising from the blending of them, there are none he will not smell and know.
"Further, he will smell the scents of the god's bodies, the scent of Shakra Devanam Indra in his supreme palace as he enjoys the pleasures of the five desires, or his scent when, from the Wonderful Dharma Hall, he speaks the Dharma for the gods of the Trayastrimsha Heaven, or his scent when he plays in his gardens, as well as the scents of the bodies of other gods or goddesses. All these he can smell from afar.
"In the same way, up to and including the Brahma realms and the Peak of Existence, he can smell the scents of all the gods and at the same tIme smell the incense burned by the gods, the scent of Hearers, the scent of the Pratyekabuddhas, the scent of the Bodhisattvas, and the scent of the Buddhas. All of these he can smell from afar and know where they are. Although he smells these fragrances, his sense of smell is not harmed and makes no mistakes. Should he wish to distinguish and explain them for others, his memory will not fail him."
At that time the World Honored One, wishing to restate this meaning, spoke verses, saying:
This person's nose is pure,
And within the world,
All odors, fragrant or fetid,
He can completely smell and know.
Sumana and jatika,
Tamala and chandana,
The scents of aloe-wood and cassia,
The scents of various flowers and fruits,
The scents of living beings,
The scents of men and women
The speaker of Dharma, at a distance,
Smells them and knows where they are.
The great and mighty wheel-turning kings,
The minor wheel-turners and their sons,
Ministers and courtiers
By their scents, he knows where they are.
The jewels worn on the body,
The jewel treasuries in the earth,
The Wheel-Turning King's jeweled women
Smelling their scents, he knows where they are.
The ornaments adorning people's bodies,
Their clothing, beads,
Various kinds of perfumes
Smelling their scents, he knows where they are.
The gods, whether walking or sitting
Or playing with their spiritual transformations
The upholder of the Dharma Flower,
Having smelled their scents, knows them all.
The trees with their flowers and fruits,
The fragrance of clarified butter
The one who holds the Sutra, dwelling here,
Knows the location of them all.
In the deep recesses of the mountains,
The chandana trees in bloom
And the beings dwelling therein
Smelling their scents, he knows them all.
The living beings on Iron Ring Mountain,
In the great seas, or in the earth
By their scents, the holder of this Sutra
Knows the location of them all.
The male and female asuras
And their retinues,
Their quarrels and their play
By smelling their scents, he can know them.
In the wilds or ravines,
Lions, elephants, tigers, and wolves,
Wild oxen, and water buffalo
Smelling their scents, he knows where they are.
Should a woman be pregnant with a child
Whose sex has not yet been determined,
Nor is it known if it is a freak or nonhuman,
Smelling the scent, he can know.
By the power of his smelling,
He can know when she first conceived,
Whether the fetus is mature,
And if she will safely bear a blessed child.
By the power of his smelling,
He knows what men and women are thinking:
Their defiling desires, stupidity, and hateful thoughts.
He also knows those who cultivate goodness.
The gold, silver, and jewels
Hidden in the earth's storehouses,
Filling copper vessels
Smelling the scents, he knows them all.
Various kinds of beads
Whose value cannot be known
By smelling their scent, he knows their value,
Where they came from, and where they are now.
All the flowers in the heavens,
Mandarava and manjushaka,
The parijata trees
Smelling their scents, he can know them.
The palaces in the heavens
Superior, middling, or inferior,
Adorned with many jewels and flowers
Smelling their scents, he can know them all.
Heavenly gardens, groves, and supreme palaces;
Towers and wondrous Dharma Halls;
The amusements to be found therein
Smelling their scents, he can know them all.
The gods, whether listening to the Dharma
Or enjoying the pleasures of the five desires,
Coming or going, walking, sifting, or reclining
By the scents, he can know them completely.
The garments worn by the goddesses,
Their adornments of flowers and perfume
As they ramble around for pleasure
By their scents, he knows them all.
Proceeding thus upward,
Reaching to the Brahma heavens,
Those who enter dhyana and those who leave it
Smelling their scents, he knows them all.
The Heavens of Light-Sound and Pervasive Purity,
On up to the Peak of Existence,
Those just born there and those sliding down
Smelling their scents, he knows them all.
The host of Bhikshus,
Ever vigorous in the Dharma,
Whether sifting or walking;
Reading or reciting the Sutra;
Or in the woods beneath trees,
Concentrated, sifting in dhyana
The one who upholds the Sutra, smelling their scents,
Knows where they are.
Bodhisattvas of solid resolve,
Whether sifting in dhyana or reading and reciting,
Or speaking the Dharma to others
Smelling their scents, he knows them all.
In any place the World Honored One may be,
There revered by the multitudes,
As he pities them and speaks the Dharma
By smelling the scent, he knows this completely.
Living beings in the Buddha's presence,
Hearing the Sutra and rejoicing,
Cultivate in accord with Dharma.
By smelling the scents, he completely knows them.
Even though he hasn't yet attained the Bodhisatfva's
Nonoutflow Dharma-nose,
Still, the upholder of this Sutra
Will first attain a nose with such characteristics.
"Moreover, Ever-Vigorous, if a good man or a good woman receives and upholds this Sutra, whether reading, reciting, explaining it to others, or writing it out, he or she will gain twelve hundred meritorious virtues of the tongue. All things, whether good or bad tasting, savory or unsavory, bitter or astringent, when they come in contact with his tongue will change into things of superior flavor, like heavenly sweet dew. None will not be flavorful. If he lectures amidst the great assembly, his sound will be profound and wonderful, penetrating their minds and causing them all to be joyful and happy.
"Further, all the gods and goddesses, Shakra, Brahma, and all the gods, hearing these profound, wonderful sounds of his orderly exposition, will all come to listen. All the dragons, female dragons, yakshas, female yakshas, gandharvas, female gandharvas, asuras, female asuras, garudas, female garudas, kinnaras, female kinnaras, mahoragas, and female mahoragas, in order to hear the Dharma, will draw near him and reverently make offerings to him.
"The Bhikshus and Bhikshunis; Upasakas and Upasikas; kings, princes, ministers, and retinues; minor wheel-turning kings; and great wheel-turning kings with their seven treasures, thousands of sons, and their inner and outer retinues will all ride their palaces there to listen to the Dharma. Because this Bodhisattva skillfully speaks the Dharma, the Brahmans, laypeople, and citizens of the country will follow him for as long as he lives, serving and making offerings to him.
"Further, the Hearers, Pratyekabuddhas, Bodhisattvas, and Buddhas will always take delight in seeing him.
"Wherever this person is, the Buddhas are right in front of him speaking the Dharma. He is also able to receive and uphold all the Buddhadharma and to put forth the profound and wondrous Dharma-sound."
At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,
This person's tongue is pure
And will never taste foulflavors.
All of the food he eats
Turns into sweet dew.
Using the profound, pure, and wondrous sound,
He speaks the Dharma for the great assembly
Using causes, conditions, and analogies
To guide the minds of living beings,
Who, on hearing him, rejoice
And make superior offerings.
The gods, dragons, yakshas,
And asuras, and so forth,
All with reverent minds,
Come to hear the Dharma.
This person who speaks the Dharma,
Should he wish with a wondrous sound
To pervade three thousand worlds,
As he wishes, he will be able to do so.
Wheel-turning kings, great and minor,
Their thousands of sons and their retinues,
With palms joined and reverent minds,
Always come to hear and receive the Dharma.
The gods, dragons, yakshas,
Rakshasas and pishacas,
Also, with happy hearts,
Always delight in coming to make offerings.
The god king Brahma, King Mara,
Self-Mastery, and Great Self-Mastery,
And all the hosts of gods
Always come to where he is.
All the Buddhas and their disciples,
Hearing his sound as he speaks the Dharma,
Are ever mindful and protective,
And sometimes manifest in person.
"Further, Ever-Vigorous, if a good man or a good woman receives and upholds this Sutra, whether reading, reciting, explaining it to others, or writing it out, he will obtain eight hundred meritorious virtues of the body. He will obtain a pure body, as pure as vaidurya, which living beings will be delighted to see, because of the purity of his body. Living beings in the three thousand great thousand world system, whether at the time of birth or at the time of death, above or below, fair or ugly, whether born in a good place or born in an evil place, will all manifest within it. The Iron Ring Mountain, the Great Iron Ring Mountain, Meru Mountain, Mahameru Mountain, and the other mountains, and all the living beings in their midst will appear within it. Below to the Avici hells and above to the Peak of Existence, all living beings will manifest therein. If Hearers, Pratyekabuddhas, Bodhisattvas, or Buddhas speak the Dharma, they will all manifest their physical images within his body."
At that time the World Honored One, wishing to restate this meaning, spoke verses, saying:
If a person holds the Dharma Flower,
His body will be extremely pure,
Like that of pure vaidurya,
And living beings will all take delight in seeing him.
Also, as in a pure, bright mirror
All images are seen,
The Bodhisattva, within his pure body,
Sees everything in the world.
He alone has clear perception,
For these things are not seen by other people.
Within three thousand worlds,
All the multitudes of living beings
Gods, humans, asuras,
Hell-beings, ghosts, and animals:
All such images as these
Appear within his body.
The palaces of the gods
Up to the Peak of Existence,
The Iron Ring and Meru
And Mahameru Mountains,
And the waters of all the great seas
All appear within his body.
The Buddhas and Hearers,
Disciples of the Buddha and Bodhisattvas,
Whether singly or in a multitude,
Speaking Dharma, all manifest.
Although he has not yet gained the nonoutflow,
Wondrous body of the Dharma-nature,
Within his pure, ordinary body,
All things manifest.
"Further, Ever-Vigorous, if a good man or a good woman, after the passing into stillness of the Thus Come One, receives and upholds this Sutra, whether reading, reciting, explaining it to others or writing it out, he will obtain twelve hundred meritorious virtues of the mind. With his pure mind, by hearing so much as a single verse or a single sentence, he will comprehend limitless, boundless meanings. Having understood these meanings, he will then be able to expound on a single sentence or a single verse for as long as a month, four months, or -up to a year. All the Dharma he speaks will accord with the meaning and purport, and none of it will contradict the Real Mark. If he speaks on worldly texts, expounds on the principles of government, or follows an occupation to make a living, it will all accord with the proper Dharma. In the three thousand great thousand world system, all the living beings of the six destinies, their mental processes, their mental activities, the frivolous assertions in their minds, all these he completely knows. Although he has not yet gained the nonoutflow wisdom, still his mind is as pure as this. All of this person's thoughts, calculations, or pronouncements are Buddhadharma, and none are not true and real, and all have been spoken in the Sutras of former Buddhas."
At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,
This person's mind is pure,
Bright, sharp, and immaculate.
With this wonderful mind,
He knows superior, middle, and inferior Dharmas.
If he hears but a single verse,
He comprehends limitless meanings
And speaks them in good order according to Dharma,
For a month, four months, or a year.
Inside and outside, this world,
All the living beings,
Be they gods, dragons, or humans,
Yakshas, ghosts, or spirits,
All those in the six destinies,
All of their different thoughts,
The upholder of the Dharma Flower,
As a reward, knows all at once.
The countless Buddhas in the ten directions,
Adorned with the marks of a hundred blessings,
Speak the Dharma for living beings.
He hears it all and can receive and hold it.
He ponders limitless meanings
And speaks limitless Dharmas, too,
Without a mistake or omission from beginning to end,
Because he upholds the Dharma Flower.
He completely knows the marks of all Dharmas,
And recognizes their meaningful sequence.
Knowing the names and words,
He expounds on them as he understands them.
What this person says
Is all the Dharma of former Buddhas.
And because he expounds on this Dharma,
He is fearless in the assembly.
The one who upholds the Dharma Flower
Has a pure mind like this.
Although he has not yet attained to no-outflows,
He already has such marks as these.
This person, upholding the Sutra,
Dwells securely on rare ground,
And all living beings
Delight in him, cherish and revere him.
He can, with a thousand myriads of kinds
Of skillful, clever words,
Speak the Dharma in detail,
Because he upholds the Dharma Flower.
Chapter Twenty -- Never-Slighting Bodhisattva
AT THAT TIME the Buddha told the Bodhisattva Mahasattva Great Strength, "You should now know that if someone reviles, abuses, or slanders a Bhikshu, Bhikshuni, Upasaka, or Upasika who upholds the Dharma Flower Sutra, he will incur great offense retribution as described above. The meritorious virtues obtained through the eyes, ears, nose, tongue, body, and mind gained by the upholder of the Sutra are also as described above.
"Great Strength, once limitless, boundless, inconceivable asamkhyeyas of eons ago, there was a Buddha by the name of King of Awesome Sound Thus Come One, One Worthy of Offerings, One of Proper and Pervasive Knowledge, One Perfect in Clarity and Conduct, WellGone One, One Who Understands the World, Unsurpassed Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, World Honored One.
"His eon was named 'Apart From Decay.' His country was named 'Great Accomplishment.'
"In that world, the Buddha King of Awesome Sound spoke the Dharma for the gods, humans, and asuras. To those who sought to be Hearers, he spoke the Dharma of the Four Truths to take them across birth, old age, sickness, and death to ultimate Nirvana. To those who sought to be Pratyekabuddhas, he spoke the Dharma of the Twelve Causes and Conditions. For the Bodhisattvas, in order to lead them to anuttarasamyaksambodhi, he spoke the Dharma of the Six Paramitas, which culminates in Buddha-wisdom.
"Great Strength, the Buddha King of Awesome Sound had a life span of eons equal in number to the grains of sand in forty myriads of kotis of nayutas of Ganges Rivers.
"His proper Dharma dwelt in the world for eons equal in number to the motes of dust in a single Jambudvipa. The Dharma Image Age dwelt in the world for eons equal in number to the motes of dust in one set of four continents. After benefiting living beings, he passed into stillness.
"After the Proper and Image Dharma had become completely extinct, in this country yet another Buddha appeared, also by the name of King of Awesome Sound Thus Come One, One Worthy of Offerings, One of Proper and Pervasive Knowledge, One Perfect in Clarity and Conduct, Well Gone One, One Who Understands the World, Unsurpassed Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, World Honored One. In this way, in sequence, there were twenty thousand kotis of Buddhas, all of the same name.
"When the first Thus Come One King of Awesome Sound had passed into stillness, and after the extinction of his proper Dharma, during the Dharma Image Age there were Bhikshus of overweening pride who assumed great power. At that time. there was a Bhikshu-Bodhisattva by the name of Never-Slighting.
"Great Strength, for what reason was he called Never-Slighting? Whomever this Bhikshu met, be it a Bhikshu, Bhikshuni, Upasaka, or Upasika, he would bow to them all and praise them, saying, 'I deeply respect all of you and dare not slight you. Why? You are all practicing the Bodhisattva Path and shall attain Buddhahood.'
"This Bhikshu did not read and recite Sutras, but specialized in making obeisance to the point that when he saw the four assemblies from afar, he would approach them, bow, and praise them, saying, 'I dare not slight you, for you shall all become Buddhas.'
"Within the four assemblies, there were some who grew irate, those with impure minds who reviled him with foul mouths, saying, 'Where did this senseless Bhikshu come from, who says "I dare not slight you" and then gives us predictions, saying we shall become Buddhas? We don't need such false predictions!'
"In this way for many years he was scolded and reviled. But he never got angry. He always said, 'You shall become Buddhas.' When he said that, those people would beat him with sticks or throw stones at him. He would run off, stand at a distance, and shout out, 'I dare not slight you, for you shall all become Buddhas!' Because he always said that, the Bhikshus, Bhikshunis, Upasakas, and Upasikas of overweening pride gave him the name 'Never-Slighting.'
"When this Bhikshu's life was coming to an end, in space he heard all of the complete twenty thousand myriad kotis of verses of the Dharma Flower Sutra previously spoken by the Buddha King of Awesome Sound. He was able to receive and uphold them all. He immediately obtained the purity of the eye and the purity of the ear, nose, tongue, body, and mind, as mentioned above. Having obtained the purity of the six senses, his life span was further increased by two million kotis of nayutas of years. He extensively spoke the Dharma Flower Sutra for others.
"At that time the four assemblies of Bhikshus, Bhikshunis, Upasakas, and Upasikas of overweening pride who had ridiculed him and named him Never-Slighting saw that he had gained great powers of spiritual penetrations, the power of the eloquence of delight in speech, and the power of great wholesome silence. Hearing what he said, they faithfully submitted to him and followed him. This Bodhisattva further transformed thousands of myriads of kotis of multitudes, causing them to dwell in anuttarasamyaksambodhi. When his life was over, he was able to encounter two thousand kotis of Buddhas, all named Brightness of Sun-Moon-Lamp. Within their Dharmas, he spoke the Dharma Flower Sutra. By means of these causes and conditions, he further encountered two thousand kotis of Buddhas, all named Cloud-like Comfort Lamp King. Within the Dharma of those Buddhas, he received, upheld, read, recited, and spoke for others of the four assemblies this Sutra, and so obtained the purity of his ordinary eye and the purity of his ear, nose, tongue, body, and mind. He spoke the Dharma in the four assemblies with a heart free of fear.
"Great Strength, the Bodhisattva Mahasattva Never-Slighting made offerings to as many Buddhas as these: revering, honoring, and praising them and planting the roots of goodness.
"He later encountered a thousand myriad kotis of Buddhas, and within the Dharma of all these Buddhas, he spoke this Sutra. When his merit and virtue were realized, he became a Buddha.
"Great Strength, what do you think? At that time, could the Bodhisattva Never-Slighting have been anyone else? He was none other than myself! Had I not in former lives received, upheld, read, and recited this Sutra and explained it to others, I would not have been able to gain anuttarasamyaksambodhi so quickly. Because in the presence of former Buddhas I received, upheld, read, and recited this Sutra and explained it to others, I quickly gained anuttarasamyaksambodhi.
"Great Strength, because at that time the four assemblies of Bhikshus, Bhikshunis, Upasakas, and Upasikas hatefully reviled me, for two hundred kotis of eons they did not encounter a Buddha or hear the Dharma or meet the Sangha. For a thousand eons they suffered great torment in the Avici Hell. Having received their punishment, they once again encountered Never-Slighting Bodhisattva, who taught and transformed them to anuttarasamyaksambodhi.
"Great Strength, what do you think? At that time could the four assemblies who constantly slighted this Bodhisattva have been anyone else? They were just Bhadrapala Bodhisattva and the five hundred Bodhisattvas in this assembly, Lion Moon and the five hundred Bhikshus, and Sugatachetana and the five hundred Upasakas, all of whom are irreversible from anuttarasamyaksambodhi.
"Great Strength, you should know that the Dharma Flower Sutra greatly benefits all the Bodhisattvas Mahasattvas, causing them to arrive at anuttarasamyaksambodhi. Therefore, after the passing into stillness of the Thus Come One all the Bodhisattvas Mahasattvas should always receive, uphold, read, and recite this Sutra, explain it to others, and write it out."
At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,
In the past there was a Buddha
By the name of King of Awesome Sound.
With limitless spiritual powers and wisdom,
He guided all living beings.
Gods, humans, dragons, and spirits
Made offerings to him.
After this Buddha's passing into stillness,
When the Dharma was about to become extinct,
There was a Bodhisattva
By the name of Never-Slighting.
At that time the four assemblies were attached to the Dharma.
The Bodhisativa Never-Slighting
Would approach them
And say to them,
"I will not slight you,
For you are practicing the Way
And shall become Buddhas."
Hearing that, they slighted him,
Slandered and reviled him,
And Never-Slighting Bodhisattva endured it all.
When his punishment was finished,
At the end of his life,
He got to hear this Sutra,
And his six sense faculties were purified.
By the power of spiritual penetrations,
His life span was increased,
And for the sake of others,
He vastly spoke this Sutra.
The multitudes who were attached to Dharma
All received this Bodhisattva 's
Teaching and successfully
Were led to dwell in the Buddha Way.
When Never-Slighting's life ended,
He met with countless Buddhas,
And because he spoke this Sutra,
He obtained limitless blessings.
Gradually perfecting his merit and virtue,
He quickly realized the Buddha Way.
At that time Never-Slighting
Was indeed myself!
At that time the four assemblies
Were attached to the Dharma.
Hearing Never-Slighting's words,
"You shall become Buddhas,"
By means of those causes and conditions
Were countless Buddhas encountered.
The multitude of five hundred
Bodhisattvas in this assembly
And the men and women of pure faith
Within the four assemblies
Are now in front of me,
Listening to the Dharma.
Informer lives
I exhorted these people
To listen to and receive this Sutra,
Which is the foremost Dharma.
I instructed them
And led them to dwell in Nirvana,
And life after life, to receive and uphold
A Sutra such as this.
For only in millions and millions of myriads of eons,
Inconceivable in number,
Can one get to hear
The Dharma Flower Sutra.
And only in millions and millions of myriads of eons,
Inconceivable in number,
Do the Buddhas, World Honored Ones,
Happen to speak this Sutra.
Therefore, the practitioner
After the Buddha's passing,
On hearing this Sutra,
Should not give rise to doubts
But should, with a single mind,
Extensively proclaim this Sutra,
So that life after life he may meet the Buddhas
And quickly realize the Buddha Way.
Chapter Twenty-one -- The Spiritual Powers Of The Thus Come One
AT THAT TIME THE Bodhisattvas Mahasattvas equal in number to the motes of dust in a thousand worlds, who had welled forth out of the earth, in the presence of the Buddha, single-mindedly, with palms joined, gazed up at the Buddha and spoke to him, saying, "World Honored One, after the Buddha's passing, in countries where there are division bodies of the Buddha, in places where he. has passed into stillness, we shall extensively speak this Sutra. Why? Because we also wish to obtain this true, pure, and great Dharma; to receive, uphold, read and recite, explain, write out, and make offerings to it."
At that time, in the presence of Manjushri and the others, limitless hundreds of thousands of myriads of kotis of Bodhisattvas Mahasattvas who had long resided in the Saha world, as well as the Bhikshus, Bhikshunis, Upasakas, Upasikas, gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, non-humans, and so forth, the World Honored One manifested great spiritual powers.
He put forth his vast and long tongue which reached upward to the Brahma worlds. From all of his hair pores, he emitted lights of limitless, countless colors, all of which pervasively illuminated the worlds of the ten directions. In the same way, all the Buddhas seated on lion thrones beneath jeweled trees also put forth their vast and long tongues and emitted limitless lights.
When Shakyamuni Buddha and the Buddhas beneath the jeweled trees had manifested their spiritual powers for a full hundred thousand years, they withdrew their tongues.
Then they coughed and snapped their fingers, and those two sounds pervaded the Buddha worlds of the ten directions.
The earth quaked in six ways and the living beings in those worlds the gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, non-humans, and so forth by means of the Buddha's spiritual powers, all saw, in the Saha world, the limitless, boundless, hundreds of thousands of myriads of kotis of Buddhas seated on lion thrones beneath jeweled trees. They also saw Shakyamuni Buddha, together with the Thus Come One Many Jewels, seated on the lion throne within the jeweled stupa.
They further saw limitless, boundless, hundreds of thousands of myriads of kotis of Bodhisattvas Mahasattvas, as well as the four assemblies, reverently circumambulating Shakyamuni Buddha. Having seen this, they greatly rejoiced, having gained what they had never had.
Just then the gods in space called out in a loud voice: "Passing from here through limitless, boundless, hundreds of thousands of myriads of kotis of asamkhyeyas of worlds, there is a country called Saha. Within it is a Buddha named Shakyamuni who now, for the sake of all the Bodhisattvas Mahasattvas, proclaims a Great Vehicle Sutra by the name of the Wonderful Dharma Lotus Flower, a Dharma for teaching Bodhisattvas, of whom the Buddha is protective and mindful. You should all rejoice deep within your hearts, bow, and make offerings to Shakyamuni Buddha."
Hearing this sound in space, all the living beings placed their palms together, faced the Saha world, and said, "Namo Shakyamuni Buddha! Namo Shakyamuni Buddha!"
And then from afar, they scattered all kinds of flowers, incense, beads, banners, canopies, ornaments for the body, and precious and rare objects on the Saha world. The objects they scattered came from the ten directions like clouds gathering, and turned into jeweled canopies, completely covering the Buddhas in that region.
Then the worlds of the ten directions interpenetrated without obstruction, as if they were one Buddhaland.
At that time the Buddha told Superior Conduct and all the great assembly of Bodhisattvas, "The spiritual power of all the Buddhas is limitless, boundless, and inconceivable like this. If, using these spiritual powers, I were to speak of the meritorious virtues of this Sutra for limitless, boundless, hundreds of thousands of myriads of kotis of asamkhyeyas of eons by way of entrustment, I could not finish.
"In general, all the Dharmas of the Thus Come One, all the sovereign spiritual powers of the Thus Come One, all the secret storehouses of the Thus Come One, all the extremely profound deeds of the Thus Come One are all proclaimed and revealed in this Sutra.
"Therefore, all of you, after the passing of the Thus Come One, should with a single mind receive, uphold, read, recite, and explain it, write it out, and cultivate it as spoken. Those who receive, uphold, read, recite, explain, write out, and cultivate it as spoken, in whatever land they may be, in a place where the Sutra is kept: whether in a garden, in a forest, or beneath a tree; in a Sangha dwelling; in the dwelling of the white-robed; in a palace or hall; or in the mountains, valleys, or wilderness in all of these places they should build a stupa and make offerings.
"For what reason? You should know that this place is a Way-place wherein all Buddhas gain anuttarasam yaksambodhi, wherein all Buddhas turn the Dharma-wheel, and wherein all Buddhas enter Nirvana."
At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,
The Buddhas, ones who save the world,
Dwelling in great spiritual penetrations,
In order to delight living beings,
Manifest limitless spiritual powers.
Their tongues reach to the Brahma Heavens,
Their bodies emit countless lights.
They make appear these rare events
For the sake of those who seek the Buddha Way.
The sounds made when the Buddhas cough
And the sounds made when they snap their fingers
Are heard throughout the lands of the ten directions
As the earth quakes in six ways.
Since after the Buddha's passing
One can uphold this Sutra,
All Buddhas rejoice
And display limitless spiritual powers.
In order to bequeath this Sub-a,
He praises those who receive and hold it.
Doing so throughout limitless eons,
Still he cannot finish.
The merit and virtue of these people
Is boundless and infinite,
Like space in the ten directions,
Without any boundary.
Those who can uphold this Sutra
Have already seen me
And also seen the Buddha Many Jewels
And all of the division bodies.
They also see me on this day
Teaching and transforming the Bodhisattvas.
Those who can uphold this Sub-a
Cause me and my division bodies
And the previous Buddha, Many Jewels,
To all rejoice.
They shall also see and make offerings
To the Buddhas of the ten directions in the present,
The past, and the future
Causing them to rejoice as well.
The secret and essential Dharma obtained
By the Buddhas seated in their Way-places
Will also be gained before too long
By those who can uphold this Sutra.
Those who can uphold this Sutra
Will take delight in speaking, without end,
The meaning of the Dharmas,
Their names and expressions,
Like the wind blowing through space,
Without obstacle.
After the Thus Come One's passing,
They will understand the Sutras spoken by the Buddha,
The causes and conditions in sequence,
And speak them truly, according with their meanings.
Like the light of the sun and moon
Dispelling all darkness,
These people walk through the world
Dispersing the darkness of living beings,
Teaching limitless Bodhisattvas
Ultimately to dwell in the One Vehicle.
Therefore, those with wisdom,
Hearing the advantages of this merit and virtue,
Should, after my passing,
Receive and uphold this Sutra.
These people most certainly and without a doubt
Will attain the Buddha Way.
Chapter Twenty-two – Entrustment
AT THAT TIME Shakyamuni Buddha rose from his Dharma seat and manifested great spiritual power. With his right hand he patted the crowns of limitless Bodhisattvas Mahasattvas and said, "Throughout limitless hundreds of thousands of myriads of kotis of asamkhyeyas of eons, I have cultivated and practiced the rare Dharmas of anuttarasamyaksambodhi I now entrust them to all of you. You should, with a single mind, propagate this Dharma, causing it to spread and grow extensively."
In this way he patted the Bodhisattvas Mahasattvas on the crown three times, saying, "Throughout limitless hundreds of thousands of myriads of kotis of asamkhyeyas of eons, I have cultivated and practiced the rare Dharmas of anuttarasamyaksambodhi I now entrust them to all of you. You should receive, uphold, read, recite, and vastly proclaim this Dharma, causing all living beings to hear and understand it.
"For what reason? The Thus Come One is greatly kind and compassionate, without stinginess and without fear. He is able to give living beings the wisdom of the Buddha, the wisdom of the Thus Come One, and spontaneous wisdom. The Thus Come One is a great giving host to all living beings. You should all accordingly study the Dharmas of the Thus Come One and never be stingy.
"In the future, if there is a good man or a good woman who believes in the Thus Come One' s wisdom, you should expound the Dharma Flower Sutra to that person, causing the person to hear and understand and obtain the Buddha' s wisdom. If there are living beings who do not believe or accept it, you should instruct them with another of the profound Dharmas of the Thus Come One, benefiting them and causing them to rejoice. If you can do this, you will have already repaid the kindness of the Buddhas."
When the Bodhisattvas Mahasattvas heard the Buddha' s words, profuse joy permeated their bodies. With increasing reverence, they bowed their heads, placed their palms together, faced the Buddha, and said in unison, "We shall reverently carry out the World Honored One' s command. Yes, World Honored One, pray do not be concerned about this." The assembly of Bodhisattvas Mahasattvas spoke in this way three times, saying, "We shall reverently carry out the Buddha' s command. Yes, World Honored One, pray do not be concerned about this."
At that time Shakyamuni Buddha sent the division-body Buddhas of the ten directions back to their own lands, saying, "Peace to all of you Buddhas. Let the stupa of the Buddha Many Jewels be again as it was."
As he said this, the limitless division-body Buddhas of the ten directions, seated on lion thrones beneath jeweled trees; the Buddha Many Jewels; Superior Conduct and the limitless asamkhyeyas of Bodhisattvas in the great assembly; Shariputra and the other Hearers; as well as the fourfold assembly and all those in the world the gods, humans, asuras, and so forth hearing the Buddha' s words, all rejoiced exceedingly.
Chapter Twenty-three -- The Former Deeds of Medicine King Bodhisattva
AT THAT TIME THE Bodhisattva Constellation King Flower spoke to the Buddha, saying, "World Honored One, how is it that the Bodhisattva Medicine King roams throughout the Saha world? World Honored One, Medicine King Bodhisattva has undertaken so many hundreds of thousands of myriads of kotis of nayutas of bitter practices, so difficult to practice.
"It would be excellent, World Honored One, if you would please explain a bit. On hearing this, all the gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and so forth, and the Bodhisattvas who have come from other lands, as well as the assembly of Hearers, will rejoice. "
The Buddha then told the Bodhisattva Constellation King Flower, "Once, as many eons ago as there are grains of sand in limitless Ganges Rivers, there was a Buddha by the name of Virtue Pure and Bright Like the Sun and Moon, Thus Come One, One Worthy of Offerings, One of Right and Universal Knowledge, One Perfect in Clarity and Conduct, Well Gone One Who Understands the World, Unsurpassed Lord, Regulating Hero, Teacher of Humans and Gods, Buddha, World Honored One. That Buddha had eighty kotis of great Bodhisattvas Mahasattvas and a great assembly of Hearers, equal in number to the sand grains in seventy-two Ganges Rivers. His life span as a Buddha was forty-two thousand eons. The life spans of the Bodhisattvas were the same. In his country there were no women, hell-beings, hungry ghosts, animals, or asuras, and so forth, and also no difficulties. The ground was as level as the palm of one's hand, made of vaidurya, adorned with jeweled trees, covered with jeweled nets, and hung with beautiful banners. It was surrounded everywhere with precious vases and censers. There were terraces made of the seven gems, one terrace for each tree, the trees being separated from the terraces by a distance of an arrow's flight. Beneath each tree sat Bodhisattvas and Hearers. Upon each of the terraces were hundreds of kotis of gods playing heavenly music and singing praises to the Buddha as an offering."
At that time that Buddha, for the sake of the Bodhisattva All Beings Delight in Seeing, as well as for the host of Bodhisattvas and the host of Hearers, spoke the Dharma Flower Sutra.
The Bodhisattva All Beings Delight in Seeing enjoyed practicing ascetic practices. Within the Dharma of the Buddha Virtue Pure and Bright Like the Sun and Moon, he applied himself with vigor, single-mindedly seeking Buddhahood for a full twelve thousand years. He then obtained the samadhi of the manifestation of all physical forms.
Having obtained this samadhi, his heart rejoiced greatly and he immediately thought, "I have obtained the samadhi of the manifestation of all physical forms. This is through the power of having heard the Dharma Flower Sutra. I should now make an offering to the Buddha Virtue Pure and Bright Like the Sun and Moon, and to the Dharma Flower Sutra."
He then entered that samadhi, and as an offering to the Buddha, he rained down mandarava flowers and mahamandarava flowers from space. Finely ground, hard, black chandana also filled the sky and descended like clouds. And there rained the incense of 'this shore' chandana, six karshas of which are worth the entire Saha world, as an offering to the Buddha.
Having made this offering he arose from samadhi. He thought to himself, "Although by means of spiritual powers I have made this offering to the Buddha, it is not as good as offering my body." He then swallowed incense of many kinds chandana, kunduruka, turushka, prikka, aloeswood, and resin incense. He also drank the oil of champaka and other flowers for a full twelve hundred years. He smeared himself with fragrant oil, and in the presence of the Buddha Virtue Pure and Bright Like the Sun and Moon, he wrapped himself in heavenly jeweled robes and poured fragrant oil over himself. Then by means of spiritual penetration power and vows, he burned his own body. The light shone everywhere throughout worlds in number to the grains of sand in eighty kotis of Ganges Rivers.
Within them all, the Buddhas simultaneously praised him, saying, "Good indeed! Good indeed! Good man, this is true vigor. This is called a true Dharma offering to the Thus Come One. Offerings of flowers, incense, beads, burning incense, ground incense, paste incense, heavenly cloth, banners, canopies, 'this shore' chandana incense, and all such offerings of various kinds cannot come up to it. If one gave away one's countries, cities, wives, and children, that also could not match it. Good man, this is called foremost giving. Among all gifts, it is the most honored and most supreme, because it is an offering of Dharma to the Thus Come Ones." Having uttered these words, they became silent.
His body burned for twelve hundred years, after which time it was consumed.
When the Bodhisattva All Beings Delight in Seeing had made this Dharma offering and his life had come to an end, he was born again. In the country of the Buddha Virtue Pure and Bright Like the Sun and Moon, in the household of the King Pure Virtue, he was born suddenly by transformation, seated in full lotus.
He immediately spoke this verse to his father:
Your Majesty, you should now know:
I, cultivating in that place,
All at once attained
The samadhi of the manifestation of all forms.
Diligently practicing great vigor,
I renounced the body I cherished
As an offering to the World Honored One,
In order to seek supreme wisdom.
Having spoken this verse, he said to his father, "The Buddha Virtue Pure and Bright Like the Sun and Moon is still present from of old. Formerly, after making an offering to that Buddha, I gained the dharani of understanding the speech of all living beings. I further heard the Dharma Flower Sutra with its eight hundred thousand myriads of kotis of nayutas of kankaras, vivaras, akshobhyas, and so forth of verses. Great King, I should now return and make offerings to this Buddha."
Just then he sat on a platform made of the seven treasures, rose up into space to the height of seven tala trees, went into the Buddha's presence, bowed with his head at the Buddha's feet, placed his ten fingers together, and spoke this verse in praise of the Buddha:
How amazing and rare the countenance,
With its light shining in ten directions!
I formerly made offerings
To you whom I now behold once again.
When the Bodhisattva All Beings Delight in Seeing had spoken this verse, he then spoke to the Buddha, saying, "World Honored One! World Honored One! You are still in the world!"
The Buddha Virtue Pure and Bright Like the Sun and Moon told the Bodhisattva All Beings Delight in Seeing, "Good man, the time of my Parinirvana has arrived. The time for my passing into stillness has arrived. You can arrange my couch, for tonight I shall enter Parinirvana."
He further commanded the Bodhisattva All Beings Delight in Seeing, saying, "Good man, I entrust you, all the Bodhisattvas and great disciples, with the Buddhadharma and also with the Dharma of anuttarasam yaksambodhi. I also entrust to you the worlds of the seven treasures throughout the three thousand great thousand world systems, with their jeweled trees, jeweled terraces, and gods-in-waiting. After my passing into stillness, I also entrust you with all my sharira. You should distribute them and vastly make offerings to them. You should build several thousand stupas."
In this way, the Buddha Virtue Pure and Bright Like the Sun and Moon, having commanded the Bodhisattva All Beings Delight in Seeing, in the last watch of the night entered Nirvana.
Seeing the Buddha pass into stillness, the Bodhisattva was sorely grieved and longed for the Buddha. He then built a pyre of 'this shore' chandana incense as an offering to that Buddha's body and set it on fire. When the fire had consumed itself, he collected the sharira; made eighty-four thousand jeweled urns; and built eighty-four thousand stupas, three worlds in height, adorned with poles from which hung banners, canopies, and many jeweled bells.
The Bodhisattva All Beings Delight in Seeing then further thought to himself, "Although I have made this offering, my heart is not yet satisfied. I should now make further offerings to the sharira." He then spoke to the dragons, the yakshas, and so forth in the great assembly, saying, "All of you pay attention and bring your thoughts to one, for I am now going to make offerings to the sharira of the Buddha Virtue Pure and Bright Like the Sun and Moon." Having said that, in front of the eighty-four thousand stupas, as an offering he burned his arms, with their adornments of a hundred blessings, for seventy-two thousand years, thereby causing countless multitudes of hosts seeking to be Hearers and limitless asamkhyeyas of people to bring forth the resolve for anuttarasam yaksambodhi, and enabling them to dwell in the samadhi of the manifestation of all physical forms.
At that time all the Bodhisattvas, gods, humans, asuras, and so forth, seeing him without arms, were smitten with grief and said, "The Bodhisattva All Beings Delight in Seeing is our teacher. He has taught and transformed us, but now his arms are burned off and his body deformed."
Then the Bodhisattva All Beings Delight in Seeing made this vow amidst the great assembly, saying, "Having renounced both of my arms, I should certainly attain the Buddha's golden-colored body. If this is true and not false, both of my arms should now be restored to as they were before."
After he had made this vow, his arms were spontaneously restored. This came about through the purity and depth of this Bodhisattva's blessings, virtue, and wisdom.
The three thousand great thousand world system then quaked in six ways. The heavens rained down jeweled flowers, and all the humans and gods gained what they had never had before.
The Buddha told the Bodhisattva Constellation King Flower, "What do you think? Was the Bodhisattva All Beings Delight in Seeing anyone else? He was just the present Medicine King Bodhisattva. Gifts of his body, such as this one, number in the limitless hundreds of thousands of myriads of kotis of nayutas.
"Constellation King Flower! If a person who brings forth the resolve desiring to obtain anuttarasam yaksambodhi can burn off a finger or a toe as an offering to a Buddha stupa, his offering will surpass that of one who uses as offerings countries, cities, wives, and children or even the three thousand great thousand worlds with their mountains, forests, rivers, ponds, and precious objects.
"If, further, a person filled the three thousand great thousand world system with the seven treasures and offered it to the Buddha, to the great Bodhisattvas, Pratyekabuddhas, and Arhats, the merit and virtue that person would obtain would not be equal to that of one who receives and upholds even a single four-line verse of the Dharma Flower Sutra, for the latter's blessings are greater by far.
"Constellation King Flower! Just as, for example, among all the streams, rivers, and bodies of water, the ocean is foremost, so, too, among all the Sutras spoken by the Thus Come One, the Dharma Flower Sutra is the deepest and greatest.
"Further, just as among Earth Mountain, Black Mountain, the Lesser Iron Ring Mountain, the Greater Iron Ring Mountain, the Ten Jeweled Mountains, and the entire multitude of mountains, Mount Sumeru is foremost, so, too, among all the Sutras, the Dharma Flower Sutra is the most supreme.
"Further, just as among the stars, the Moon God is foremost, so, too, among the thousands of myriads of kotis of kinds of Sutra Dharmas, the Dharma Flower Sutra shines the brightest.
"Further, just as the Sun God can disperse all darkness, so, too, this Sutra can disperse all the darkness of unwholesomeness.
"Further, just as among the minor kings, the Wheel-Turning Sage King is foremost, so, too, among the Sutras, this Sutra is the most honored.
"Further, just as in the Heaven of the Thirty-three, Lord Shakra is king, so, too, among the Sutras, this Sutra is king.
"Further, just as the great Brahma God is the father of all living beings, so, too, is this Sutra the father of all the worthy sages, those studying, those beyond study, as well as those who have brought forth the Bodhisattva mind.
"Further, just as among the common people, the Srotaapanna, Sakridagamin, Anagamin, Arhat, and Pratyekabuddha are foremost, so, too, among all Sutra Dharmas, whether spoken by the Thus Come Ones, by the Bodhisattvas, or by Hearers, this Sutra is foremost.
"One who can receive and uphold this Sutra, in the same way, is foremost among all living beings.
"Just as among all the Hearers and Pratyekabuddhas, the Bodhisattva is foremost, so, too, among all the Sutra Dharmas, this Sutra is foremost.
"Just as the Buddha is the king of all Dharmas, so, too, is this Sutra the king of all Sutras.
"Constellation King Flower! This Sutra can save all living beings. This Sutra can lead all living beings to separate from suffering and distress. This Sutra can greatly benefit all living beings, fulfilling their vows. Just as a clear, refreshing pool can quench the thirst of all; as a cold person finds fire; as a naked person finds clothing; as a merchant finds customers; as a child finds its mother; as a passenger finds a boat; as a sick person finds a doctor; as one in a dark place finds a lamp; as a poor person finds a jewel; as the people find a king; as a trader finds the sea; as a torch dispels darkness the Dharma Flower Sutra, in the same way, can cause living beings to leave all suffering and all sickness and pain; it can untie all the bonds of birth and death.
"If a person hears the Dharma Flower Sutra, writes it out himself, or employs others to write it out, the limits of the merit and virtue he shall obtain cannot be calculated even by means of the Buddha's wisdom.
"If a person writes out this Sutra and makes offerings to it of flowers; incense; beads; burning incense; powdered incense; paste incense; banners and canopies; clothing; and lamps of various kinds such as butter lamps, oil lamps and fragrant oil lamps, lamps of champaka oil, lamps of sumana oil, lamps of patala oil, lamps of varshika oil, and lamps of navamalika oil, the merit and virtue obtained is also limitless.
"At that time all the Buddhas will praise this person from afar saying, 'Good indeed, good indeed, good man, that within the Dharma of Shakyamuni Buddha you can receive, uphold, read, recite, and ponder this Sutra, and speak it for others. The merit and virtue you obtain is limitless and boundless. Fire cannot burn it. Water cannot flood it. Your merit and virtue is such that if a thousand Buddhas spoke of it together, they could not exhaust it.
"'You have already been able to destroy the thieves of Mara, to ruin the troops of birth and death, and to demolish all remaining enemies.
"'Good man, a hundred thousand Buddhas, with their power of spiritual penetrations, all protect you. In all the world with its gods and humans, there is none like you, with the exception of the Thus Come One. The Hearers and Pratyekabuddhas, and even the Bodhisattvas, cannot equal you in wisdom and Dhyana concentration.'
"Constellation King Flower, such is the power of the merit and virtue and wisdom accomplished by this Bodhisattva.
"If a person hears this chapter, "The Past Deeds of Medicine King Bodhisattva," and rejoices in accord, praising its goodness, that person's mouth in his present life will always emit the fragrance of a blue lotus. The pores of his body will always emit the perfume of oxhead chandana. The merit and virtue he obtains will be as described above.
"Therefore, Constellation King Flower, I entrust to you this chapter, "The Past Deeds of Medicine King Bodhisattva." After my passing, in the last five hundred years, propagate it extensively in Jambudvipa. Do not let it become extinct, thereby allowing evil demons, demonic denizens, all the heavenly dragons, yakshas, kumbhandas, and so forth to get their way.
"Constellation King Flower, you should use the power of spiritual penetrations to protect this Sutra. Why? Because this Sutra is good medicine for the sicknesses of those in Jambudvipa. If a sick person gets to hear this Sutra, his sickness will be cured immediately. He will not grow old or die.
"Constellation King Flower, if you see a person who receives and upholds this Sutra, you should scatter blue lotuses filled with powdered incense over him as an offering. Having done that, you should reflect: 'Before long, this person will certainly lay out a grass mat, sit in the Way-place, vanquish the troops of Mara, blow the Dharma conch, strike the great Dharma drum, and save all iving beings from the sea of old age, sickness, and death. therefore, when those who seek the Buddha Way see one who receives and upholds this Sutra, they should bring forth a reverent heart in this way."
When this chapter, "The Past Deeds of Medicine King Bodhisattva," was spoken, eighty-four thousand Bodhiattvas obtained the dharani of understanding the speech of all living beings.
From within the jeweled stupa, the Thus Come One Many Jewels praised Constellation King Flower Bodhiattva, saying, "Good indeed, good indeed, Constellation King Flower! You have accomplished such inconceivable merit and virtue that you are able to question Shakyamuni Buddha about matters such as these and to benefit limitless living beings.