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The round sutra collection II

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 (Skt: samanta-sutra-samuccaya; JP: en-kyo).

Compiled, edited and translated by
Jotidharma Douglas D. Morom.
2003 C.E. and ongoing.
   
BOOK TWO
2.1
Muryogi kyo. Measureless modes of expression sutra. Selected passage.
[1] Noble heirs, this one dharma, this-one-reality is called the dharma of measureless modes of expression. [2] A bodhisattva who wishes to learn and master this dharma of the measureless modes of expression needs to see that all dharmas, that-all-conditioned-realities are originally; will be, and are now empty of separate reality and separate appearance. [3] They are neither separately-large nor small; separately-arising nor passing-away; separately-stationary nor moving; separately-increasing nor decreasing. [4] They are not-separate-realities but are empty of any separate-nature-in-themselves. [5] However, creatures see mistakenly and say: It is this; or: It is that; or: It is separately-good; or: It is separately-bad. [6] They foster harmful thinking and do harmful acts and thus go around in the six states of unawakened-existence enduring various miseries, and are unable to escape throughout measureless millions of ages. [7] However, bodhisattvas who see accurately, need to call forth the attitude of great caring, and display great caring in their desire to remove dukkha, to-remove-the-dissatisfaction-and-insecurity of others while looking deeply into all dharmas, into-the-nature-of-all-reals.
2.2
Muryogi kyo. Measureless modes of expression sutra. Selected passage.
[1] According to emptiness of separate reality, such a particular dharma, such-a-particular-real, arises. [2] According to emptiness of separate reality, such a dharma continues. [3] According to emptiness of separate reality, such a dharma changes. [4] According to emptiness of separate reality such a dharma passes away. [5] According to emptiness of separate reality, such a harmful dharma arises. [6] According to emptiness of separate reality, such a beneficial dharma arises. [7] Continuing, changing, and passing away are also like this. [8] Bodhisattvas who have fully seen and known these four characteristics from beginning to end, again need to see how non of these dharmas continue even for a moment, but arise and pass away in every moment, immediately arising, continuing, changing, and passing-away. [9] Seeing this, they see all the various thirsting-desires of living beings. [10] And as their desires are measureless, so too, the teachings are measureless. [11] And as the teachings are measureless, so too the modes of expression are measureless. [12] Furthermore, they see that these measureless modes of expression all originate from the one dharma, from-the-one-reality. [13] That is to say, the one dharma-free-from-the-sign-of-impermanence. [14] The signless is invisible and without appearance. [15] Being without appearance and invisible, it is called the true characteristic. [16] And after having established themselves in this nature of reality, the caring-concern which bodhisattvas reveal, is real and not fanciful. [17] Well do they ease the dukkha, the-dissatisfaction-and-insecurity of living beings. [18] And having eased their dukkha, they teach the dharma, so that all living-beings may realize the truly-secure.
2.3
Muryogi kyo. Measureless modes of expression sutra. Selected passage.
[1] Noble heirs, after six years, i sat beneath the bodhi tree on the seat of penetrating-insight and accomplished full awakening. [2] With the buddha-eye, with-the-awakened-vision, i perceived all dharmas, all-realities and understood that their true-nature is inexpressible. [3] The reason is, that i saw how the personalities and wants of all living beings are not the same. [4] And because their personalities and wants are not the same, i taught the dharma differently through my skill in the appropriate-methods of teaching. [5] But, in these forty years or so of teaching, the ultimate-reality has not yet been revealed.
2.4
Muryogi kyo. Measureless modes of expression sutra. Selected passage.
[1] Oh noble heirs, the dharma, the-real is like water that washes away dirt. [2] For just as water from a well, a pond, a stream, a river, a creek, a canal or the great ocean equally washes away dirt, so too, the dharma, the-real, washes away the dirt of illusion.
2.5
Muryogi kyo. Measureless modes of expression sutra. Selected passage.
[1] Noble heirs, even though water is one in nature, a stream, a river, a well, a pond, a creek, a canal and the great ocean are different-in-appearance. [2] So too is the nature of the dharma, the-real, for it washes away the dirt of illusion equally. [3] But the three dharmas, the four benefits, and the two paths are not the same-in-appearance.
2.6
Muryogi kyo. Measureless modes of expression sutra. Selected passage.
[1] Oh noble heirs, though the water contained in various-vessels washes equally, still a well is not a pond, a pond is not a stream or river, nor is a creek, or canal an ocean. [2] So too are all the dharmas taught by the tathagata, the jina, the-hero of the world, who is liberated in the dharma, liberated-in-the-real. [3] Though the teaching in the beginning, middle and end washes away the illusions of living beings equally, the beginning is not the middle, and the middle is not the end. [4] The teaching in the beginning, middle and end, are the same in intended-meaning but different in mode of expression.
2.7
Muryogi kyo. Measureless modes of expression sutra. Selected passage.
[1] Noble heirs, when in the deer park at varanasi and after having left that king of trees, the-tree-of-awakening, i set in motion the dharma wheel of the four truths of the ariyas, the-noble-ones, for those five people, ajnata-kundinya and the rest. [2] I taught that all-dharmas, all-conditioned-realities are naturally empty of separate reality, constantly changing, immediately arising and passing away. [3] When during the middle period, i taught the twelve-fold-conditioned-arising and the six paramitas to all the bhikkhus and bodhisattvas in various places, i again taught that all dharmas-all-conditioned-realities are naturally empty of seperate reality constantly changing, immediately arising and passing away. [3] Now at this time, in this measureless-modes-of-expression-teaching of the maha-yana, the-great-vehicle, i again teach that all dharmas are naturally empty-of-separate-reality, constantly changing, immediately arising and passing away. [4] Oh noble heirs, for this reason the teachings in the beginning, middle and end are the same in intended-meaning but different in mode of expression.
[5] As the mode of expression varies, the understanding of living-beings varies. And as the understanding varies, so does the realization of the dharma; the benefit there of, and the path there to, also vary.
2.8
Muryogi kyo. Measureless modes of expression sutra. Selected passage.
[1] Oh noble heirs, since i first realized the path and stood to teach the dharma; the-real, up until i taught this measureless-modes-of-expression-teaching of the great-vehicle, i have never ceased from teaching dukkha, dissatisfaction-and-insecurity; the emptiness of separate-reality; impermanence, and non-self; the non-separate-truth; the non-separate-reality; the non-separately-large; the non-separately-small; the non-separate-past-birth; the non-separate-death; the single-common characteristic, the characteristic of non-separate-nature; the appearance of dharma, the-appearance-of-the-real; the nature of dharma; the non-separate-coming, the non-separate-going, and the four characteristics of-impermanence-insecurity-nonself-and-aging in which all living-beings live.
2.9
Muryogi kyo. Measureless modes of expression sutra. Selected passage.
[1] Noble heirs, for this reason, the buddhas, the-awakened-ones in a straight forward manner reply to all voices with one voice. [2] Though having one body, they reveal bodies as numerous and measureless as the sands of hundreds and thousands of millions and billions of ganges-rivers, and in each body display various forms as numerous as the sands of hundreds and thousands of millions and billions of countless ganges-rivers. [3] And again, in each appearance-with-form-and-colour they display shapes as numerous as the sands of hundreds and thousands of millions and billions of countless ganges-rivers. This is the wondrous world of the buddhas, the-awakened-ones. [4] The people of the two vehicles do not see this and bodhisattvas of the ten stages do not realize it. [5] For only a buddha, a-fully-enlightened-one, together with another buddha, can fully comprehend it.
2.10
The Supreme reality lotus blossom sutra. Introduction. Chapter one. Selected passages.
[1] Such i heard. At one time, the buddha, the fully-awakened-one was dwelling on mount eagle peak in the city of royal palaces together with a great assembly of twelve thousand bhikshus all of whom were arhats. [2] Again, there were another two thousand including those who were still in training and those who had completed the training. [3] Again there were eighty thousand bodhisattva great beings who were free from backsliding in the way of utter balanced and full awakening. [4] Again there was sakra deva indra with a following of twenty thousand deva heirs. [5] There was the four great deva kings with a following of ten thousand deva heirs. [6] There was the deva maheshvara, and ishvara the deva heir, with a following of thirty thousand deva heirs. [7] There was brahma deva raja, the lord of the saha-loka, the world-of-survival. [8] There was the eight naga kings. [9] There was the four kinnara kings.[10] There was the four gandharva kings. [11] The four asura kings. [12] The four garuda kings. [13] Again there was king ajata-satru, the son of queen-vaidehi with some hundred thousand followers. [14] And offering homage at the feet of the buddha, the-awakened-one, they withdrew and sat to one side.
2.11
The Supreme reality lotus blossom sutra. Introduction. Chapter one. Selected passage.
[1] At that time, the exalted one, surrounded by the fourfold assembly was showered with offerings, veneration, honour and praises, and for the sake of all bodhisattvas taught the mahayana-sutra, the great-way-teaching called: measureless modes of expression, the dharma, the-reality, by which bodhisattvas are instructed and which buddhas keep in their awareness. [2] And having taught this sutra, this-teaching, the buddha, the-awakened-one sat with legs crossed and entered into the meditation called: abiding-in-measureless-modes-of-expression, during which his body and awareness remained unmoving.
2.12
The Supreme reality lotus blossom sutra. Introduction. Chapter one. Selected passage.
[1] Then, from the spiral of white hair between his eyebrows, the buddha, the-awakened-one, sent forth a ray of light illuminating eighteen thousand worlds in the eastern direction so that there was nowhere that it did not reach be it downward to the avichi hell or upward to the akanishta deva world. [2] In all these worlds there could be clearly seen the six worlds of unawakened existence. Also there could be seen the buddhas in all these worlds. And their sutra-dharmas, their-teachings-of-the-real, could also be heard.
2.13
The Supreme reality lotus blossom sutra. Introduction. Chapter one. Selected passage.
[1] At that time, maitreya bodhisattva had the thought: The exalted-one reveals this wondrous sign, now what is the cause and reason for such a marvelous and unpresidented display? [2] But the buddha is now dwelling in this meditation attended with such wondrous signs. So who is it that i can now ask, and who is able to reply concerning this? [3] And he thought again: But manjushri is present here, who is the heir of the dharma-raja, the heir-of-the-dharma-king, who has offered homage to countless buddhas of the past and dwelt in close contact with them. It is he who must have seen signs such as this in the past. So i will ask him.
2.14
The Supreme reality lotus blossom sutra. Introduction. Chapter one. Selected passage.
[1] At that time, manjushri spoke to maitreya bodhisattva, the great being and all the other great beings saying: Oh noble heirs, in my estimation, the buddha, the exalted one is now intending to teach the great dharma; to pour the rain of the great dharma; to sound the conch of the great dharma; to beat the drum of the great dharma, and to reveal the meaning of the great dharma. [2] Oh noble heirs, whenever i saw this ray of light emitted by the past buddhas, they were about to proclaim the great dharma, the-great-reality. [3] For this reason, know that the buddha in like manner, after having emitted this ray of light, now intends all creatures to hear and know the dharma, the-reality, which in all the worlds is the most difficult to accept and understand.
2.15
The supreme reality lotus blossom sutra. Appropriate methods of teaching. Chapter two. The ten suchnesses.
[1] At that time, the exalted one arose serenely from meditation and said to shariputra. [2] The wisdom of the buddhas, the-awakened-ones is profound and vast, the portal to this wisdom is difficult to understand and difficult to enter. [3] Neither listeners, nor solitary-buddhas can fathom it. [4] The reason is, the buddha has carried out measureless dharma methods under many hundreds of thousands of tens of thousands and hundreds of thousands of buddhas. [5] He has devoted himself to these practices with courage and perseverance so that his name is every where known.[6] He has entered the profound and ultimate dharma and proclaims it according to different needs and yet his true intention is difficult to know. [7] Shariputra, since the arising of my realization of full-awakening, i have everywhere proclaimed various teachings through stories of past relationships, reasonings and comparisons. [8] By making use of numerous appropriate-methods of teaching, i have led living-beings to overcome their limiting attachments. [9] The reason is, that the tathagata is possessed of both skill in the appropriate-methods of teaching and surpassing insight. [10] Shariputra, the wisdom of the tathagata is deep and all embracing. His merciful-caring is measureless, and his teaching without bounds. [11] Possessed of power, courage, absorption, liberated awareness and meditative serenity, he dwells in the boundless and is awakened to the never before realized dharma, the-real. [12] Shariputra, the tathagata knows the many methods of teaching dharma, of-teaching-the-real, of proclaiming them in the accordance with the differing needs, and of delighting the hearts of beings with kind and gentle words. [13] Shariputra, that is to say, the buddha has realized the measureless, boundless and ultimate dharma, the-ultimate-reality. [3] Shariputra, i need say no more, for that which the buddha has entered is the most valuable and difficult dharma to understand. [14] Only buddhas can fathom the true nature of all dharmas, of-all-phenomenal-realities.
[15] That is to say, the true nature of dharmas in their: suchness of appearance; [16] suchness of character; [17] suchness of essential nature; [18] suchness of efficacy; [19] suchness of action; [20] suchness of main-cause; [21] suchness of supprting-condition; [22] suchness of manifest effect; [23] suchness of potential-effect, and [24] their all permeating suchness from beginning to end.
2.16
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Inconceivable is the jina, the-hero of world. Among all devas humans and living-beings non can fathom the buddha, the fully awakened-one. Non can fathom the power and courage, the deliverances and meditations, as well as the other dharmas, the-other-realities of the buddha. [2] Having followed numerous buddhas in the past, he fully practised the various deep and profound paths of the various dharmas, the-various-reals that are difficult to know and see. [3] Through measureless millions of ages he practiced these various ways. Then upon the seat of awakening he fully realized the fruits thereof. [4] These great fruits and blessings, together with the varied nature and characteristics of the dharmas, of-the-realities, only i together with the fully-enlightened ones of the ten directions know in full.
2.17
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] This dharma is inexpressible and beyond the range of words, for among living-beings none can perceive it directly except those bodhisattvas who are established in the power of devoted-mindfulness. [2] The mass of the listeners, those followers of the buddha who formerly made offerings to the buddhas, overcame all the faults and now dwell in their final body. [3] Even if such persons as these where to fill the world and with great powers like those of shariputra, attempted to think and measure, still they could not fathom the buddha-jnana, the-fully-enlightened-knowing. [4] Even if they were all like shariputra filling the ten directions together with all the other listeners, also filling the fields in the ten directions, still they could not measure the buddha-knowing with their conceptual thought.
  
2.18
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
 [1] If solitary-buddhas, as numerous as bamboo stalks filling the spheres in the ten directions, with their sharpened faculties, having overcome all their faults, and dwelling in their last body were to think for millions of measureless ages, wishing to comprehend the reality of the buddha-knowing, still they would be unable to know even a fraction of it.
2.19
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] If those who have newly made the bodhisattva aspiration were as numerous as stalks of hemp, bamboo and rice filling the ten directions, who have made offerings to measureless buddhas, who understand the intended meaning of the various teachings, and who can teach the dharma making use of their deep understanding, and for ages as numerous as the ganges sand attempted to think and measure, still they would be unable to fathom the buddha-knowing. [2] If there are bodhisattvas in number like the ganges sand, who are free from further backsliding, were to single-mindedly investigate, they would still be unable to know it. [3] Furthermore shariputra, that which is faultless and beyond the range of thought and word, the profound and deep dharma, i have fully gained. Only i, together with the buddhas, the-enlightened-ones of the ten directions directly-know it, as it truly is.
2.20
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Shariputra, know that the word of the buddhas does not differ. For this reason may you call forth the power of mindful-devotion in the dharma, in-the-real, proclaimed by the buddha. For after the provisional-dharma, the-relative-teaching-of-the-real, proclaimed by the exalted one, has been set turning, he must now proclaim the ultimate meaning. [2] I say to the mass of disciples and solitary-buddhas that i am the one who will cause them to put down their burden of dukkha, of dissatisfaction-and-insecurity, and gain nirvana. [3] To living-beings, who are attached to this and that-as-self, the buddha, the awakened one through skill in various methods of teaching reveals the teaching of the three vehicles in order to attract them and thus enable them to be set free.
2.21
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] The buddhas, the bhagavans, the-exalted-ones, appear in the world out of their wish to open the buddha-jnana, the-fully-awakened-knowing and vision to all creatures. [2] They appear in the world out of their wish to reveal the buddha-knowing to all creatures. [3] They appear in the world out of their wish that all creatures perceive-and-enter the buddha-knowing. [4] They appear in the world out of their wish that all creatures dwell in the buddha-knowing. [5] Shariputra, this is the one great cause for the appearance of the buddhas-the-fully-awakened-ones in the world.
2.22
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Shariputra, the buddhas appear during the dark ages of the fivefold decline. That is to say, during the decline of the age, the decline through illusions, the decline in living beings, the decline in understanding, and the decline in life duration. [2] Shariputra, for this reason, during such periods of decline when living beings are extremely unaware, greedy, and arrogant, and create the cause of every harm, that the buddhas through their power to teach the dharma in various ways, differentiate between, and teach the three vehicles within the buddha-eka-yana, within-the-one-and-universal awakened vehicle.
2.23
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Shariputra, if those bhikshus and bhikshunis who already claim to be arhats should say: This is our last existence before entering nirvana. And for this reason, they no longer seek the utter, balanced and full awakening, may you know that these persons are overly self assured. [2] The reason is, that there is no bhikshu who has truly become an arhat who would not receive this dharma except when after the buddha’s passing there is no buddha present. [3] Again, the reason is, that after the buddha’s passing it is difficult to find persons who are able to receive and keep, read, recite and explain the meaning of such teachings as these. [4] But if at that time one is able to meet another buddha then one will gain a clear understanding of this dharma, this-reality.
2.24
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
 [1] Shariputra, with singleness of awareness may you and all living-beings trust and understand the buddha word. [2] For the word of the buddhas, the-fully-enlightened-ones, the tathagatas, is neither vain nor fanciful. [3] There is no other vehicle accept the eka-buddha-yana, the-one-and-universal-enlightened-vehicle.
2.25
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
 [1] If shravakas or bodisattvas hear even one verse of this dharma, this-ultimate-reality, that i teach they will without a doubt be certain in their realisation of full-enlightenment. [2] In the buddha worlds of the ten directions there is only the dharma of the one-and-universal vehicle without a second or third vehicle except when the buddha by making use various teaching methods and various provisional names and words seeks to guide living-beings to the reality of fully-awakened knowing.
2.26
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Take refuge in the buddha, for the tathagata does not deceive. [2] I am free of attachment, arrogance and all other illusions with regard to the nature-of-things. [3] Throughout the ten directions the buddha is the one being who is utterly fearless. [4] With my sign adorned body i illuminate the worlds. [5] I am revered by countless masses of living-beings for whom i teach the dharma mudra, the-reality-seal.
2.27
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
 [1] Shariputra, know that in the past i made a vow wishing to cause all creatures to be as i am without any difference. [2] In accordance with this vow all is now fulfilled for i have changed all living-beings and caused them to enter the fully-enlightened path.
2.28
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Whenever i encounter beings i teach them the fully-enlightened path. But the unaware remain confused and
failing to understand never accept my teaching. [2] I know that all such beings have never developed the cause for wellbeing and are strongly attached to the five sense-appearances-as-self, and because of this attachment and unawareness they dwell insecure. [3] Through grasping-at-things-as-the-true-self, they have fallen into the three distressful states and like a wheel go round and round in the six states of existence, experiencing dukkha, dissatisfaction-and-insecurity again and again.
2.29
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Arrogant, self inflated, suspicious, devious and insincere, throughout thousands and tens of thousands of millions of ages they have never heard the name buddha, nor have they heard of the supreme dharma. [2] Such people are difficult to free.
2.30
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Shariputra, for this reason, i established a provisional teaching and taught them the path to the cessation of dukkha, of-dissatisfaction-and-insecurity and thus
revealed nirvana, the-cool-and-liberated. [2] Even though i teach this as nirvana, this is not the actual nirodha, the-actual-overcoming. [3] For all dharmas, all-dependently-arisen-reals are naturally-overcome from the very arising.
2.31
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] If there are beings who have encountered former buddhas, who have heard the dharma; offered gifts; acted with integrity; who are humble and persevering, meditative and insightful, and who in various ways have cultivated merit and insight. [2] All such persons have realized the buddha path.
2.32
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] After the passing of the buddhas, if a person is principled and gentle in thought. [2] Then such beings as these have entered the buddha path.
2.33
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] After the passing of the buddhas, those who make puja, who-make-offerings to their relics, or who make measureless millions of stupas using gold, silver and crystal, clam shell and agate, carnelian and vaidurya so as to beautify. adorn, and decorate such stupas. [2] Or who make shrines of stone, sandalwood, aloeswood, hovenia and other woods, or of brick, tile, and clay. [3] Or who make buddha shrines in the open fields by heaping up earth. [4] Or even as children at play may gather sand into buddha shrines, all such persons as these have entered the buddha path.
2.34
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Those who establish icons for the sake of the buddha with carvings depicting their many noble features. [2] All such persons have entered the fully-enlightened path.
2.35
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] With the seven treasures, or with nickel, copper, or bronze, or with white tin, or alloys of lead and tin or with iron, wood or clay, or with coated resin and lacquer, they create buddha icons. [2] All such persons have entered the buddha path.
2.36
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Even as children at play who with grass, sticks or brushes, or merely with a fingernail draw icons of the buddha
will gradually amass merit. [2] And with the thought of great caring-and-concern have all entered the buddha path.
2.37
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] If to the stupas and shrines, to the precious statues and icons, those who offer flowers, incense, flags and parasols in homage with devoted hearts, or employ others to make music, beat drums, sound horns, conchs, pipes and flutes, or play lutes and harps, cymbals and bells, and other such sounds as these, or with joyful hearts recite praises of the buddha qualities even in a whispered voice they have also entered the fully-enlightened path. [2] Even those with a distracted awareness who offer a single flower in homage to the graceful icons, will gradually perceive countless buddhas.
[3] Those who offer homage by bending their body, or by placing their hands together, or by raising their hand, or by bending their head in homage to the icons will gradually perceive countless buddhas, realise the supreme path, rescue numerous living beings in the ten directions, and enter the nirvana, the-cool without remainder-of-attachment-to-ego-as-self, even as a fire goes out when the wood is consumed.
2.38
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Even those with a distracted awareness who enter a stupa or shrine and recite namo buddho but once
have all entered the buddha path.
2.39
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Those who hear this dharma, hear-this-reality taught by the buddhas be it while those buddhas are alive
or after they have passed away, will have all entered the buddha way.
2.40
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] All the many exalted ones who will be the tathagatas of the future will teach the dharma, teach-the-real,
using relative methods of teaching, and by using such numerous methods will rescue living beings and cause them
to enter the faultless knowing of the buddha, the fully-awakened one.
2.41
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Of those who hear this dharma none will fail to realise buddhahood. This is the original vow of the buddhas. [2] For by means of the fully-enlightened path by which i live, i wish to cause all beings in the ten directions to enter the same path as i.
2.42
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Though the buddhas of future ages teach hundreds of thousands and millions of measureless portals to the dharma, portals-to-the-real, in reality they do so only for the sake of the ekayana, for-the-sake-of-the-one-and-universal-vehicle.
2.43
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] The buddhas, the exalted among bipeds, know that all
dependently-arisen-dharmas are empty of separate nature
and that the buddha-seed is realized through conditions,
therefore they teach the ekayana, the-one-and-universal-vehicle.
2.44
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[2] The dharma, the-real, is established and ever present, permanently established in the world, and having realized this on the wisdom seat the guide teachers proclaim it in different ways.
2.45
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] The buddhas now present in the ten directions more numerous than the ganges sand who appear in the world for the wellbeing of living beings and receive the homage
of devas and humans, also teach this dharma, teach-the-real
2.46
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Though they know the supreme nirvana, it is because of their skill in teaching that they show the various paths even though there is only the buddha-eka-yana, the-one-and-universal-buddha-vehicle.
2.47
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] I know the mass of living beings all their various actions
and what they are mindful of in their innermost hearts,
their habitual deeds from the past, the nature of their desires, their degree of effort and the sharpness and dullness of their faculties.
2.48
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Through understanding causes and conditions i teach according to the need by using comparison and parable, words and phrases, and other such teaching means.
2.49
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] With enlightened vision, i see how creatures in the six states of unawakened-existence are lacking in joy and insight and caught in the constant round of danger and insecurity, enslaved through attachment to the five sensations-as-the-self, like a yak chasing its tail.
2.50
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Overwhelmed by attachment and entanglements, blind and unseeing they do not seek the highest knowing of the buddha, the awakened one, nor the dharma for the cutting off of dukkha, for-cutting-off-dissatisfaction-and insecurity but are deeply caught in mistaken views so that when they seek to overcome dukkha, they only suceed in creating more.
2.51
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] When for the sake of such creatures, i first sat upon the place of the path, my heart was moved with great compassion and while observing the bodhi-tree and circumambulating it, i considered this for three times seven days.
2.52
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] The knowing that i have gained is wondrous and supreme, but living-beings are blinded by unseeing and attached to what appears before their senses-as-their-self causing their faculties to be clouded. Then with the thought: How is it possible to rescue such creatures? [2] Then, all the brahma kings, together with sakra, the lord of the devas and the four deva kings who protect the worlds, and the great sovereign deva, and the other celestial beings with their hundreds and thousands of millions of followers, placed their hands together in respectful homage and requested me to turn the dharma wheel.
2.53
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Then this thought arose: If i only but praise the buddha-yana, the-enlightend-vehicle, all the beings who are overwhelmed by dukkha, overwhelmed-by-dissatisfaction-and-insecurity, will not accept this dharma, this-reality, and by turning away from it will fall into the three unpleasant states. [2] For this reason it would be better if i not teach this dharma and instead immediately enter nirvana. [3] But in remembering the actions of former buddhas and their power to teach in various ways, again there arose in me this thought: In the same way will i also teach the three vehicles!
[3] And while thinking this, the buddhas of the ten directions appeared and with voice sublime offered praise saying: Wonderful, oh shakyamuni first among guide-teachers, for in realizing the ultimate dharma, you are like all other buddhas in using the power of appropriate methods of teaching. [4] The buddha replied: We have all realised this original and supreme dharma, but for the sake of beings we divide and teach it as if it were three. [5] The reason is, there are those with limited vision who are attached to limited teachings and do not accept that they can become buddhas. [6] Therefore, we by making use of our teaching skill in distinguishing and teaching different results. [7] But even though we teach three vehicles, this is only for the sake of instructing bodhisattvas.
2.54
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Know shariputra, it is upon hearing the clear and profound voices of these noble lions that i praised them saying:
Homage to the buddhas. [2] And again i thought: I have also come into this disturbed and unjust world and in accordance with the will of the buddhas, will also continue in their way. [3] With this thought, i immediately went to varanasi, and even though the ineffable nirvana is the nature of all things, it was through skill in methods of teaching that i taught the five bhikshus and this was called the first-turning of the dharma wheel. [4] Thus there was the word nirvana, the-cool-and-liberating. [5] And there were the distinct words: arhat, the-noble-one; dharma, the-real; and sangha, the-society-and-community-of-noble-ones.
2.55
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] From the distant past, i have both pointed to and praised this dharma, this-reality of nirvana, this-naturally-abiding-liberation for the permanent overcoming of samsara, the-constant-round. [2] And so have i always spoken.
2.56
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Then the thought arose in me: The reason for the appearance of the tathagata is to proclaim the fully-awakened knowing and now is the very time. [2] Know shariputra, that people with dulled capacities and little insight who are proudly attached to the surface appearance of things-as-the-true-nature-and-self will not accept this dharma, this-reality. [3] But now in the midst of bodhisattvas i joyfully and fearlessly put aside my provisional teachings and teach the one-ultimate path.
2.57
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] When bodisattvas hear this dharma, they will be freed from the network of uncertainty and the twelve hundred arhats will also enter the way of buddha-jnana, of-fully-awakened-knowing. [2] For just as the buddhas of the threefold world teach the dharma, teach-the-real, i now do the same by teaching the dharma that is beyond all distinctions. [3] The periods when the buddhas appear in the world are far apart and difficult to encounter and even when they do appear in the world it is difficult for them to teach this dharma. [4] Throughout measureless and countless ages this dharma is rarely heard. And also rare are those who are able to hear it. [5] One who hears and joyfully praises this dharma and who speaks but one word of it has thereby offered homage to all the buddhas in the threefold world. [6] Put aside your uncertainty for i am the dharma king who proclaims to the mass of living-beings that only through the ekayana, the-one-and-universal vehicle, do i teach and change bodhisattvas, for in actuality i have no shravaka disciples.
2.58
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Shariputra know all of you both shravakas and bodhisattvas that this saddharma, this-supreme-reality, is the mystery of the buddhas. [2] Because living beings in this corruptible world of the fivefold decline, delight only in what appears to the senses-as-the-true-self, they never seek the fully-enlightened path. [3] The unseeing of future generations who hear of the ekayana, the-one-universal-vehicle proclaimed by the buddha and through their misunderstanding and distrust oppose this dharma will thereby fall into unpleasant states of existence. [4] But their are living beings who are humble and principled devoted to seeking the fully-enlightened path and it is for such as these that i everywhere praise the path of the ekayana, of-the-one-universal vehicle.
2.59
The supreme reality of the lotus blossom sutra. Skilful means. Chapter two. Selected passage.
[1] Shariputra, know that the dharma, the-reality of the buddhas is such, that by using measureless millions of appropriate methods of teaching, they teach the dharma, teach-the-real, adapted to the specific time and place. [2] But you already know that the buddhas, the teachers of the world, use various methods of teaching according to the need. [3] Therefore put aside your uncertainties and rejoice in your hearts in knowing that all of you will become buddhas, will-become-fully-awakened-ones.
2.60
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
[1] At that time, shariputra, suddenly rose up and filled with joy placed the palms of his hands together, looked toward the venerable face of the buddha, and spoke to him saying:
[2] Now that i have heard from the exalted one, the sound of this dharma, this-teaching-of-the-real, i am filled with the thought of dancing for joy in receiving that which i have never experienced before.
2.61
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
[1] Now i know that i am truly an heir of the buddha, born from the buddha’s mouth, born from the dharma, from-the-real, and have received a place in the buddha dharma.
2.62
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
[1] Oh shariputra, in the past i caused you to aspire to the buddha way. But now you have forgotten this and think that you have realised true-liberation.
[2] But now i wish you to remember the buddha-way that you originally aspired to and follow, and so i teach for all the shravakas, for-all-the-disciples, this maha-yana, this-great-way sutra called the-supreme-reality-white-lotus-blossom-teaching by which bodhisattvas are instructed and the buddhas are ever aware.
2.63
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
[1] At that time, the deva heirs wishing to restate the meaning spoke in verse, saying:
Formerly in varanasi you turned the dharma wheel of the four facts of the noble ones, together with the arising and overcoming of the fifefold complex. And now again, you are turning the unsurpassed and supreme dharma wheel.
2.64
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
[1] Then shariputra said to the buddha: Oh exalted-one, i no longer have any doubts or regrets, for i have received in front of the buddha the prediction that i will realise full awakening. [2] However, these twelve hundred worthy ones, who from the past have realised the four paths of training and who have always been taught by the buddha who said: This dharma gives feedom from birth, old age, disease and death and results in the complete realisation of nirvana, the-complete-realisation-of-liberation. [3] But these twelve hundred, both those who are in training and those who have completed the training, who are free from the mistaken views of the self, and of existence and non existence, think that they have realised ultimate-nirvana. [4] But now in the presence of the buddha they have heard what they never heard before and have fallen into uncertainty and confusion. Therefore, oh exalted one, will you please explain to the fourfold assembly the reason for this, that they may be free of uncertainty and confusion.
2.65
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
[1] The buddha then spoke to shariputra saying: Have i not said in the past that the buddhas, the exalted ones teach the dharma, teach-the-real, for the sake of full awakening using various reasonsings, comparisons and sayings as appropriate to the need. That all these appropriate means of teaching are only-for the purpose of guiding bodhisattvas. [2] Therefore, let me explain again through parable in order to clarify the meaning. [3] For shariputra, know that discerning people gain understanding through comparisons.
2.66
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
Shariputra, just as a great man when seeing his children safely out of a burning house and due to his great wealth presents his children with great carriages, so too does the tathagata, the-such-come, have the thought: I have a great treasure chest of vast knowledge, strength and fearlessness, and other such buddha dharmas and these living beings are like my children. So that he gives this great vehicle to them enabling them to realize liberation not only for themselves but also for the sale of bringing all beings to the liberation of the tathagata, the-such-come.
2.67
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
Shariputra, just as a great man having first enticed his children to-safety-out-of-a-burning-house, by offering them three carriages but then gives them only one great gem encrusted and comfortable carriage cannot be accused of dishonesty, so to, is the thatagata free of dishonesty for even though he first taught the three vehicles to guide living beings, in the end gives them only the one-and-universal vehicle of liberation.
2.68
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
The threefold world is like a burning house ever burning with insecurity, danger, fear and worry; with birth, old age, sickness, and death. The tatagatha, the such come, is free from this threefold world, at peace and undisturbed, living secure in both forest and field. The threefold world is my realm and the living beings therein are all my heirs.
2.69
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
Shariputra, for the sake of all beings i make use of this parable to teach the buddha eka yana, the-one-and-universal--vehicle-of-awakening.
2.70
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
Even though i earlier taught that you would enter nirvana, this was for the overcoming of birth and death and not the real nirvana.
2.71
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
Even though the buddhas, the exalted ones make use of appropriate methods of teaching the livings so changed are all bodhisttvas.
2.72
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
I am the dharma raja, the dharma-king, With the dharma i act to bring the gift of peace to living beings.
This is why i appear in the world.
2.73
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
Shariputra, with the dharma mudra, the-reality-seal, i wish to benefit the world and therefore i proclaim it.
2.74
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
Where ever you go do not teach it recklessly.
If someone hears and joyfully receives it upon the crown of their head then know that they are anivartika, free-from-backsliding.
2.75
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
Shariputra, even you are able to enter this sutra only through devotion how much more so the other shravakas, those-who-listen.
2.76
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
If there is a bhikshu who for the sake of all knowing seeks the dharma in the four directions, who with the palms of his hands placed together receives it at the crown of his head and with the desire to receive and keep the great vehicle sutras without accepting even a single verse from the other sutras-as-primary, then to person such as this may you teach this sutra.
2.77
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
[1] As a person may seek the bodily relics of the buddha so may they seek this sutra and having found it receive it on the crown of the head. [2] Such persons will never again wish to seek other sutras-as primary nor the biased teachings of other views [3] Shariputra, for a person such as this may you teach this sutra.
2.78
The supreme reality of the lotus blossom sutra. Burning house parable. Chapter three. Selected passage.
[1] All such persons as these they will be able to accept and understand. [2] For their sakes you may teach the supreme dharma lotus blossom sutra.
2.79
The supreme reality of the lotus blossom sutra. Reliance and understanding. Chapter four. Selected passage.
[1] At that time, subhuti, of long enduring insight; maha katyayana; maha kashyapa, and maha maudgalyayana heard from the buddha a dharma not heard before.
[2] And they also heard from the exalted one the prediction that shariputra would realize unsurpassed, balanced and full awakening. Hearing this they danced with joy inspired as never before.
2.80
The supreme reality of the lotus blossom sutra. Reliance and understanding. Chapter four. Selected passage.
[1] We are now advanced in age, so that when we initially head this unsurpassed balanced and full awakening by which the buddha teaches the bodhisattvas we did not experience any thought of joy or acceptance in our awareness.
[2] However, in the presence of the buddha we have now heard this disciple receive the predication that he will realize unsurpassed balanced and full awakening which has caused in us great joy. [3] We have acquired what we never had before. We have suddenly heard this dharma that is rarely encountered and which we never expected. We consider ourselves deeply fortunate, for we have acquired great good fortune and benefit. [4] A measureless and rare treasure has come of itself without our seeking it.
2.81
The supreme reality of the lotus blossom sutra. Reliance and understanding. Chapter four. Selected passage.
[1] With regard to the buddha knowing the exalted one is never stingy. Even though we have been heirs of the buddha since the long past, we enjoyed only the limited dharma-teaching. But if we had enjoyed the great dharma-teachings in our awareness then the buddha would have taught the dharma of the great vehicle to us. [2] However, in this sutra, the buddha now teaches only the one and universal vehicle. [3] In the past when the buddha criticized the disciples for their enjoyment of the limited teaching the buddha was in fact using the great vehicle to teach and change us. [4] For this reason, though we initially had no thought of desiring or seeking it, now this great treasure of the dharma raja, the-dharma-king has come to us of itself.
2.82
The supreme reality of the lotus blossom sutra. Reliance and understanding. Chapter four. Selected passage.
[1] The buddha teaches that the shravakas, the-disciples are able to realize buddhahood. [2] Without our seeking it the treasure chest
has opened of itself.
2.83
The supreme reality of the lotus blossom sutra. Chapter five. Selected passage.
[1] The tatagatha, the-such-come, knows and sees the end to which all teachings point and in which they are based. [2] He knows and penetrates without obstruction the deepest nature and awareness of living beings. [3] He is fully awakened to the teachings and reveals insight in its fulness to living beings.
2.84
The supreme reality of the lotus blossom sutra. Chapter five. Selected passage.
[1] Oh kashyapa, know that the tathagata, the-such-come, appears in the world like the arising of a great cloud. [2] His clear voice pervades all devas, people and asuras throughout the world like a great cloud pervading the thousand and million fold world system. [3] In the midst of the great mass of beings he speaks saying: I am the tathagata, the-such-come-and-gone, who-is-in-the-world-but-not-fooled-by-the-world; exalted, noble, a balanced and fully awakened one, living with vision, completely open, eye of the worlds, a supreme guide of people willing to learn, a teacher of devas and humans, an awakened one, an exalted one. [4] Those who have not crossed over-to-the-other, i cause to cross over. Those who are not yet liberated, i cause to be liberated. Those who are not yet at peace, i cause to be at peace. Those who are not in nirvana, i cause to enter nirvana. [5] I understand the conditions of this existence and of future existences. I am one who knows the nature-of-all-dharmas and i see the nature-of-all-dharmas, of-all-things. I am the one who knows the way; who opens the way, and who teaches the way. [6] Come all you devas, people, asuras and others, that you may hear the dharma, hear-the-real.
2.85
The supreme reality of the lotus blossom sutra. Chapter five. Selected passage.
[1] And having heard the dharma, having-heard-the-real such living beings will enjoy peace and security in their present existence and good cirumstance in their next where they will again hear the dharma and experience joy in the path. [2] And having heard the dharma, they will be free of the obstructions and hinderances and will be able to use their abilities in regard to the various teachings and gradually enter the path. [3] Just as rain from a great cloud showers down upon the grasses, trees, shrubs and groves and the various medicinal plants so that each according to its nature and kind receives water sufficient to flourish and grow. [4] So too, the dharma taught by the such-come is of one appearance and one taste. That is to say, the appearance of freedom, the appearance of deliverance and the appearance of liberation, all of which are finally based in all embracing knowing. [5] When living beings hear the dharma of the tathagata, the-such-come, and receive and keep, read, recite and practice it as taught they do not comprehend or notice the blessing gained thereby. [6] The reason is, that the tathagata knows the kind, the appearance, the content and nature of living beings. [7] He understands what they recall; what they anticipate; what dharmas they practice; what dharmas they acquire and by what dharmas they acquire it.
2.86
The supreme reality of the lotus blossom sutra. Chapter five. Selected passage.
[1] The dharma raja, the-reality-king, who is victorious over unawakened-knowing, appears in the world according to the various desires of living beings and teaches the dharma in different ways.
2.87
The supreme reality of the lotus blossom sutra. Chapter five. Selected passage.
[1] The noble one, the exalted one in the midst of devas and humans and all living beings speaks the following. I am the tathagata, the-such-come-who-is-in-the-world-but-not-fooled-by-the-world, the most honoured among bipeds. [2] I appear in the world like a great cloud showering rain upon the parched and withered beings enabling them to become free of dissatisfaction; acquire the satisfaction of security; the satisfactions of this world and the satisfaction of nirvana.
2.88
The supreme reality of the lotus blossom sutra. Chapter five. Selected passage.
[1] I am the exalted one, without equal and unsurpassed, who in order to bring peace and security to beings appears in the world for the sake of the great mass of beings and teaches the ambrosia like dharma of one taste, the taste of liberation and nirvana. [2] And with one sound i explain and unfold its meaning.
2.89
The supreme reality of the lotus blossom sutra. Chapter five. Selected passage.
[1] At all times i teach the dharma to all beings equally. [2] As i teach one person so i teach all. [3] Whether coming, going, sitting or standing i constantly teach and explain the dharma.
[4] Without being tired or discouraged i have never done anything else. [5] Like an all pervasive shower of rain i bring fullness and satisfaction to the world. [6] To the known and the unknown; to the greater and the lesser; to those who observe the code of conduct and to those who break it; to those with appropriate manner and to those without it; to those with beneficial views and to those with harmful views; to those who are quick to understand and those who are slow to understand, i cause the rain of dharma to shower on all equally without neglect or tiring. [7] And when this diversity of living beings hear the dharma, they receive it according to their differing capacities and differing worlds.
2.90
The supreme reality of the lotus blossom sutra. Chapter five. Selected passage.
[1] Although the dharma teaching of the buddha is the same for all, like the one taste of rain, it is received differently depending on the nature of living beings, as various trees and plants receive rain differently.
2.91
The supreme reality of the lotus blossom sutra. Chapter six. Selected passage.
The supreme reality of the lotus blossom sutra. Chapter seven. Selected passage.
The supreme reality of the lotus blossom sutra. Chapter eight. Selected passage.
[1] At that time, the buddha spoke to the bhikshus saying: Do you see here this person called purna-maitrayani-putra? [2] For i have always praised him as foremost among teachers of the dharma; for his blessings and efforts in protecting, keeping, helping and teaching the dharma; for his skill in teaching, benefiting and inspiring the fourfold sangha, for his thoroughness of understanding the supreme-dharma and for the way he is able to enrich those who practice the sublime-life.
The supreme reality of the lotus blossom sutra. Chapter eight. Selected passage.
[1] Gradually he will become fully accomplished in the bodhisattva path and after measureless countless ages will in this world realize unsurpassed balanced and full awakening. [2] He will be called dharma-radiance, a such come; exalted, noble, a balanced and fully awakened one, living with vision, completely open, eye of the worlds, a supreme guide of people willing to learn, a teacher of devas and humans, an awakened one, an exalted one.
The supreme reality of the lotus blossom sutra. Chapter eight. Selected passage.
[1] Bhikshus, know that the way pursued by the buddha heirs with their skill in appropriate methods of teaching is difficult to conceive and express.
The supreme reality of the lotus blossom sutra. Chapter eight. Selected passage.
[1] They say that they are shravakas or listeners remote from the path of buddhahood. [2] And in this way rescue measureless living beings bringing them to accomplishment.
The supreme reality of the lotus blossom sutra. Chapter eight. Selected passage.
[1] Though outwardly they reveal themselves as shravakas inwardly they are bodhisattvas. [2] Though outwardly they appear to remove attachments and escape the cycle of birth and death, they are in reality purifying the buddha fields.
The supreme reality of the lotus blossom sutra. Chapter eight. Selected passage.
[1] Even though they appear before the mass of living beings as possessing the three poisons and holding mistaken views, in this way also my heirs make use of various appropriate means in teaching to rescue living beings. [2] If i were to describe the various manifestations they reveal in order to change others, the living beings would be confused and perplexed in thought.
The supreme reality of the lotus blossom sutra. Chapter eight. Selected passage.
[1] At that time, the twelve hundred arhats, twelve-hundred-noble-ones being free in awareness, thought to themselves: We are joyful in receiving what did not have before. [2] Now if the exalted one would give each of us a prediction of buddhahood as he did for the other great shravakas, would that not be a cause for joy? [3] The buddha aware of their thoughts, spoke to mahakashyapa saying: Upon these twelve hundred noble ones before me i give each the prediction of unsurpassed balanced full awakening.
The supreme reality of the lotus blossom sutra. Chapter eight. Selected passage.
[1] And among this assembly there is a great shravaka and bhikshu called kaundinya. [2] He will present offerings to sixty two thousands of millions of buddhas and then become a buddha called universal-brilliance, a such come; exalted, noble, a balanced and fully awakened one, living with vision, completely open, eye of the worlds, a supreme guide of people willing to learn, a teacher of devas and humans, an awakened one, an exalted one.
The supreme reality of the lotus blossom sutra. Chapter eight. Selected passage.
[1] The five hundred arhats including uruvilva-kashyapa; gaya-kashyapa; nadi-kashyapa; kalodayin; udayin; aniruddha; revata; kapphina; bakkula; chanda; svagata and others will all realize unsurpassed balanced and full awakening. [2] And each will be called universal-brilliance.
The supreme reality of the lotus blossom sutra. Chapter eight. Selected passage.
[1] Exalted one, we used to think that we have already realized ultimate liberation. But now we know that we are like people without insight. ]2] The reason is that we were satisfied with a lesser insight even though we were capable of realizing the insight of the tathagata, the-such-come-one.
The supreme reality of the lotus blossom sutra. Chapter eight. Selected passage.
[1] Exalted one, it was like the man who went to the house of a close friend and having become intoxicated on wine lay down to sleep. At that time, his friend had to leave on some business. Before he left, he took a precious gem and sewed into the man’s robe. [2] Because the man was asleep and intoxicated he was unaware of this and after he awoke departed to another location. With much effort he then struggled to acquire food and clothing enduring hardship and surviving with what little he could find. [3] Subsequently he happened to meet his old friend who said to him: How unfortunate my old friend that you have had to struggle so hard for food and clothing. For in the past i took a precious gem and sewed in your robe in order to make certain that you live in comfort and ease and satisfy your five senses. [4] How unfortunate, even though it must still be there you were unaware of it and in order to provide for yourself became stressed and worried. But now you must recover the gem and trade it for needed goods. Then all your wishes will be fulfilled and you will never again experience poverty and need.
The supreme reality of the lotus blossom sutra. Chapter eight. Selected passage.
[1] The buddha is like this close friend. When he was a bodhisattva he taught and changed us inspiring within us the resolve to seek all embracing knowing. However, over time we forgot this becoming unaware and unseeing. Having gained the arhat path we thought we had realized ultimate-liberation. [2] Because it was difficult to provide for our needs, we made do with what little we could find. However, we never completely lost our resolve for all embracing knowing.
The supreme reality of the lotus blossom sutra. Chapter eight. Selected passage.
[1] But now the buddha awakens us by saying: [2] This is not the ultimate liberation; however, now you have acquired the all encompassing buddha knowing, and that is ultimate liberation.
The supreme reality of the lotus blossom sutra. Chapter nine. Selected passage.
[1] At that time, ananda and rahula thought: Whenever we have the thought we think it would be wonderful if we could also receive the prediction of buddhahood.
The supreme reality of the lotus blossom sutra. Chapter nine. Selected passage.
[1] At that time, the buddha spoke to ananda saying: [2] In a future existence you will become a buddha called surpassing-king-of-mountain-and-ocean-like-knowing, a such come; exalted, noble, a balanced and fully awakened one, living with vision, completely open, eye of the worlds, a supreme guide of people willing to learn, a teacher of devas and humans, an awakened one, an exalted one.
The supreme reality of the lotus blossom sutra. Chapter nine. Selected passage.
[1] Again-at that time, the buddha spoke to rahula saying: [2] In a future existence you will become a buddha called stepping-on-red-lotus-blossoms-of-seven-treasures, a such come; exalted, noble, a balanced and fully awakened one, living with vision, completely open, eye of the worlds, a supreme guide of people willing to learn, a teacher of devas and humans, an awakened one, an exalted one.
The supreme reality of the lotus blossom sutra. Chapter nine. Selected passage.
[1] At that time, the exalted one saw two thousand persons both those in training and those who had completed the training with calm, clear and one pointed awareness looking towards the buddha. [2] Then the buddha spoke to ananda saying: Do you see these two thousand persons in training together with those who have completed the training? Yes i do see them. [3] Ananda, these people will present offerings to the buddhas, the such come ones, equal in number to the dust particles of fifty world-systems, revering and honouring them, protecting and keeping their dharma treasures. [4] At last in their final unawakened-existence, in worlds of the ten directions, they will realize buddhahood; all of them will be called treasure-sign, a such come; exalted, noble, a balanced and fully awakened one, living with vision, completely open, eye of the worlds, a supreme guide of people willing to learn, a teacher of devas and humans, an awakened one, an exalted one.

The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] At that time, the exalted one spoke to bhaisajya-raja, the healing-king bodhisattva and to the eighty thousand great leaders saying: King of healing, in this assembly do you see the countless devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, maharagas, human and non human beings, as well as the bhikshus, bhikshunis, and the men and women followers who are householders together with those who seek to be shravakas, who seek to be solitary-buddhas, who seek to be bodhisattvas and who seek to be buddhas?
The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] In the presence of the buddha, if any of these beings hear but a single verse or a single phrase of the ultimate-reality-lotus-blossom-like-teaching and delight in it for even a single moment, i predict that they will realise utter balanced and full awakening.
The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] Again the buddha spoke to king of healing: After the passing of the tathagata if there are any people who hear a single verse or a single phrase of the ultimate-reality-lotus-blossom-like-teaching, and delight in it for a single moment, i also predict that they will realise utter balanced and full awakening.
The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] Again, those who receive and keep, read and recite, teach and copy even a single phrase of the-ultimate-reality-lotus-blossom-like-teaching and who view this teaching with devotion as if it were the buddha, making various offerings to it with flowers, perfumes, garlands, powdered incense, perfumed paste, burnt incense, banners, canopies, robes, and music, or who offer homage by placing the palms of their hands together, then oh king of healing, know that these persons have already offered homage to ten thousands of millions of buddhas. [2] And together with these buddhas have already carried out great vows, so that out of their caring for all creatures, these persons are born here among the people.
The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] Oh king of healing, if anyone should ask which living beings will realise full-enlightenment in future ages, you can show them these people, for they are the ones who are certain to realise full-enlightenment in the future. [2] The reason is, if any good man or good woman receives and keeps, reads and recites, teaches and transcribes even a single phrase of the-supreme-reality-lotus-blossom-teaching and makes offerings to it in various ways with flowers, perfumes, garlands, powdered incense, perfumed paste, burnt incense, banners, canopies, robes, or music, or offers homage by placing the palms of their hands together, they are then to be regarded by all the worlds as worthy of the same homage as is given to the tathagatas.
The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] Know that these people are great bodhisattvas who have realised utter, balanced and full-enlightenment and out of their caring for people are willingly born in this world to widely proclaim the-supreme-reality-lotus-blossom-teaching with understanding. How much more so those who fully receive and keep this teaching and in various ways offer homage to it.
The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] Oh king of healing, know that such people have offered the benefit of their good karma, their-benefical-actions, and out of their caring for living beings are born in this troubled world, where after the passing of the tathagata, they everywhere give this teaching.
The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] After my passing, if these good men and good women can personally teach only one person even one phrase of the-supreme-reality-lotus-blossom-teaching, know that these people are messengers of the tathagata, sent by the tathagata to carry out the deeds of the tathagata. How much more so are those who in the midst of large assemblies widely teach it to people.
The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] At that time, the buddha again spoke to the bodhisattva-great being called king of healing, saying: Boundless thousands and tens of thousands of millions are the teachings taught by me, whether they were taught in the past, whether they are now being taught or whether they are still to be taught in the future. However, among all these teachings the-dharma-lotus-blossom-teaching is the most difficult to accept and the most difficult to understand. [2] King of healing, this teaching is the mystic and essential treasury of all the buddhas, which should not be carelessly given to people. [3] It is kept in the awareness of the buddhas, the exalted ones, and from the past has never been directly revealed and taught, for even while the tathagata is still present, this teaching has given rise to much opposition, how much more so after the tathagata’s passing.
The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] Oh king of healing, after the passing of the tathagata, those who are able to keep, read, recite, copy, teach and make offerings to it will be covered with the robe of the tathagata and will be in the protective mindfulness of the buddhas who dwell in the ten directions. [2] They will have the great power of devotion and effort together with the other beneficial capabilities. [3] Know that such people dwell with the tathagata and the tathagata places his hand upon their heads.
The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] Oh king of healing, in every place where this teaching is taught, read, recited or copied, or where a scroll of it is kept, one should establish a stupa-shrine of the seven treasures so that it is high, spacious and majestic. [2] However, there is no need to place relics in it. [3] The reason is that the entire body of the tathagata is already present therein.
The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] This stupa should be served, revered, honoured and praised with all manner of flowers, scents, garlands, silk banners, canopies, music and recitations. [2] Know that all those who see this stupa, who revere it and present offerings to it are near to utter, balanced and full awakening.
The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] There are many persons, both householders and those gone forth who practice the bodhisattva path without having seen, heard, read, recited, copied, kept and revered this dharma-lotus-blossom-teaching. [2] Know that these people are not yet correctly practising the bodhisattva path. [3] However, those who are able to hear this teaching shall be able to practice the bodhisattva path correctly.
The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] Know that those who seek the buddha path, who when they see or hear this dharma-lotus-blossom-teaching and who having heard it, accept and understand, receive and keep it, are near to utter balanced and full awakening. [2] The reason is, that the utter, balanced and full awakening of
 every bodhisattva belongs to this teaching. [3] This sutra, this-teaching, opens up the provisional methods of teaching in order to fully reveal the true nature of the real.
The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] Oh king of healing, after the passing of the tathagata, how should a good man or good woman who desires to teach the supreme-reality-lotus-blossom-teaching to the fourfold assembly proceed? [2] It is by entering the dwelling of the tathagata, by wearing the robe of the tathagata and by sitting on the seat of the tathagata that a good man or good woman can widely impart this teaching to the fourfold assembly. [3] The dwelling of the tathagata is the great caring heart towards all living beings. [4] The robe of the tathagata is patience and equanimity. [5] The seat of the tathagata is emptiness-of-separate-reality. [6] Established in these, he or she can widely and fearlessly transfer the-dharma-lotus-blossom-teaching to the bodhisattvas and the fourfold assembly.
The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] If the dharma teachers dwell in empty and quiet places, at such times i will send large numbers of devas, nagas, gandharvas, asuras and other beings to listen to their teaching of dharma. [2] Although i may be in another world, occasionally i will enable these teachers of dharma to see my body. [3] And should they forget a line of this teaching, i will appear and inspire them so that they are able to recite the passage accurately and in full.
The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] If a person is thirsty and seeks water, he may dig a hole in a high place but as long as he sees only dry soil he knows that water is distant. However, if he sees the soil gradually becoming damp and muddy then he knows that water is near. [2] In the same way, oh king of healing, know that people who do not hear the dharma blossom teaching will be remote from buddha knowing. [3] But if they hear this deep teaching which describes the dharma for shravakas, for-those-that-listen and if they hear this king of sutras and reflect on its meaning, then know that they are close to buddha knowing.
The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] If when teaching this sutra someone should abuse you in word, or strike you with a sword, staff, shard or stone, think of the buddha and be patient, for in thousands and tens of thousands of millions of worlds i appear with a pure and imperishable body. [2] And for measureless millions of ages i teach the dharma, i teach-the-real to living beings.
The supreme reality of the lotus blossom sutra. Chapter ten. Selected passage.
[1] If one remains near to these dharma teachers one will quickly gain the bodhisattva path. [2] By following and listening to such teachers one will see buddhas as numerous as the ganges sands.
The supreme reality of the lotus blossom sutra. Chapter eleven. Selected passage.
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The supreme reality of the lotus blossom sutra. Chapter twelve. Selected passage.
...
The supreme reality of the lotus blossom sutra. Chapter thirteen. Selected passage.
...
The supreme reality of the lotus blossom sutra. Chapter fourteen. Selected passage.
One should not live in terms of the opposition between beginning, middling and advanced dharmas; of conditioned and unconditioned, real and unreal dharmas, nor in terms of this is man or this is woman. Nor should one think-in-tems of possessing, knowing, nor seeing any dharmas-as-seperately-existing.
The supreme reality of the lotus blossom sutra. Chapter fourteen. Selected passage.
All dharmas are empty of seperate reality, impermanent and empty of any seperate arising and passing.
The supreme reality of the lotus blossom sutra. Chapter fourteen. Selected passage.
Manjushri, this dharma blossom sutra is such that in countless worlds one cannot even hear its name, much less so to see it; receive and keep it; read and recite it.

Source

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