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The round sutra collection III

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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.

THE ROUND SUTRA COLLECTION
(samanta sutra samuccaya)
Homage to the of supreme reality lotus blossom teaching. The awakened nature of root cause supreme.
[Skt: Namah saddharma-pundarika-sutra-adi-hetu-buddhaya; Jp: Namu-myo-hoh-ren-kay-kyo-butsu-hon-nin-myo]
Homage to the balanced, and full awakening of the such come, the exalted, and the noble one.
[[[Pali]]: Namo tassa tathagato, bhagavato, arahato, samma sam buddho.]
Homage to the awakened-one.
[Skt: Namah-buddhaya; Jp: Namu-butsu; Pali: Namo-buddho.]

BOOK THREE
The eight chapter dharma blossom sutra. Selected passages.
3.1
The supreme reality of the lotus blossom sutra. Bodhisattvas Arisen from the earth. Chapter fifteen. Selected passage.
[1] At that time, the bodhisattva great beings greater in number than the sands of eight ganges rivers who had arrived from the worlds in other directions, rose up in the great assembly and with their hands placed together offered salutations and spoke to the buddha saying: Oh exalted one, after the passing of the buddha, if you so wish, we will devote ourselves to receiving, keeping, reading, reciting, inscribing, making offerings and broadly declaring this sutra cycle in this world of saha, this-world-of-endurance. [2] At that time, the buddha replied to the bodhisattva great beings: Oh good people, it is unnecessary for you keep this sutra. The reason is, that this saha world already has bodhisattva great beings equal in number to the sands of sixty thousand ganges rivers.
3.2
The supreme reality of the lotus blossom sutra. Bodhisattvas Arisen from the earth. Chapter fifteen. Selected passage.
[1] After my passing, these people will be able to receive, keep, read, recite and broadly teach this sutra. [2] And when the buddha had said this, the ground of the thousand millionfold saha world shook and split open and from the openings there arose countless thousands and millions of bodhisattva great beings with golden bodies with the thirty two characteristics and emitting vast rays of light. [3] For all had dwelt in the open space under this saha world, this-world-of-struggle.
3.3
The supreme reality of the lotus blossom sutra. Bodhisattvas Arisen from the earth. Chapter fifteen. Selected passage.
[1] When these bodhisattvas heard the sound of shakyamuni buddha’s teaching they arose from beneath. [2] Each bodhisattva leading a great mass of beings equal to the sands of sixty thousand ganges rivers. [3] Many more in number were those who lead a following equal in number to fifty, forty, thirty, and ten thousand ganges rivers.
3.4
 The supreme reality of the lotus blossom sutra. Bodhisattvas Arisen from the earth. Chapter fifteen. Selected passage.
[1] Again, much greater in number were those with a following of a thousand, or a hundred, or ten. [2] Again, much greater in number were those with a following of five, four, three, two or even one follower. [3] Again how much greater in number were those without followers who dwell in the practice of standing alone.
3.5
The supreme reality of the lotus blossom sutra. Bodhisattvas Arisen from the earth. Chapter fifteen. Selected passage.
[1] Having arisen from the ground, these bodhisattvas went up to the sevenfold treasure stupa suspended in open space wherein dwelt vast-treasure buddha and shakyamuni buddha.
3.6
The supreme reality of the lotus blossom sutra. Bodhisattvas Arisen from the earth. Chapter fifteen. Selected passage.
[1] The bodhisattva great beings who had arisen from the earth-like-ground by making use of the various means of praise used by bodhisattas, offered homage to the buddha for a period of fifty minor ages during which time shakyamuni and the fourfold sangha sat in silence. [2] And through the surpassing power of the buddha this period of fifty minor ages was made to appear like half a day, and the fourfold sangha also saw bodhisattvas filling the space of countless hundreds and thousands and myriads of millions of worlds.
3.7
The supreme reality of the lotus blossom sutra. Bodhisattvas Arisen from the earth. Chapter fifteen. Selected passage.
[1] Among this mass of bodhisattvas-arisen-from-the-earth, there were four leaders namely: visista-caritra or virtuous-living; ananta-caritra or boundless-living; visuddha-caritra or pristine-living; and supratisthita-caritra or honorable-living. [2] And these four bodhisattvas are the leaders, the masters, the instructors and guides among this mass of bodhisattvas-of-the-earth-like-ground-and-basis.
3.8
The supreme reality of the lotus blossom sutra. Bodhisattvas Arisen from the earth. Chapter fifteen. Selected passage.
[1] Now when these beings first perceived my nature-and-body, and heard my teachings they accepted me with devotion and entered the knowing of the tathagata, the-thus-come-one, with the exception of those who had formerly practiced the limited-vehicle. [2] However, now i enable even these persons to hear this sutra, hear-this-teaching and enter the buddha knowing.
3.9
The supreme reality of the lotus blossom sutra. Bodhisattvas Arisen from the earth. Chapter fifteen. Selected passage.
[1] At that time, maitreya bodhisattva and the host of other bodhisattvas equal in number to the sands of eighty thousand ganges rivers, all thought: [2] Throughout the past we have never heard of such a vast mass of bodhisattva great beings who had arisen from the earth, arisen-from-the-ground; who dwell in the presence of the exalted one; present offerings to the such-come-one, and with their hands placed together enquire after his wellbeing.
3.10
The supreme reality of the lotus blossom sutra. Bodhisattvas Arisen from the earth. Chapter fifteen. Selected passage.
[1] At that time, the buddhas who were the emanations of the body-or-nature of shakyamuni who had come from vast thousands and measureless millions of worlds in all directions, sat in the eight directions under treasure trees, each on a lion seat with their legs crossed. [2] And those who attended these buddhas upon seeing this great mass of bodhisattvas arisen from the earth-like-ground filling the four directions of the thousand and millionfold world system and dwelling in open space said to the buddha: [3] Where does this measureless, limitless and countless mass of bodhisattvas come from? [4] At that time, the buddhas each replied to their attendants saying: Noble heirs, wait a moment, for there is a bodhisattva great being called maitreya, on whom shakyamuni has given the prediction of being the next buddha, for he has already inquired into this matter.
3.11
The supreme reality of the lotus blossom sutra. Bodhisattvas Arisen from the earth. Chapter fifteen. Selected passage.
[1] At that time, shakyamuni said: Oh ajita-maitreya, it is wonderful, too wonderful, that you are able to enquire into this great matter. [2] For the tathagata, the-such-come, now wishes to open and reveal the buddha knowing; the buddha ability of mastery and surpassing insight; of lion like movement; of awesome and great resolution.
3.12
The supreme reality of the lotus blossom sutra. Bodhisattvas Arisen from the earth. Chapter fifteen. Selected passage.
[1] At that time, maitreya bodhisattva, the great being, and the countless other bodhisattvas were confused, doubtful and skeptical regarding what they had never seen before and thought: [2] In this short time how could the tathagata, the-such-come, have taught and changed this vast, measureless and countless number of earth-bodhisttvas and caused them to dwell in utter balanced and full awakening?
3.13
The supreme reality of the lotus blossom sutra. Bodhisattvas Arisen from the earth. Chapter fifteen. Selected passage.
[1] Again, he spoke to the buddha saying: Oh exalted one, when the tatagatha was a crown prince, he went forth from the palace of the shakayas and sat at the place of practice near gaya city, and realized unsurpassed, balanced and full awakening. [2] However, only forty years or so have passed since that time. [3] Oh exalted one, how is it that in such a short time, you could have accomplished so much buddha activity? [4] Was it through the reality of, or the blessing of another buddha that you were able to teach and change such measureless numbers of great bodhisattvas causing them to realize unsurpassed, balance and full awakening?
3.14
The supreme reality of the lotus blossom sutra. Bodhisattvas Arisen from the earth. Chapter fifteen. Selected passage.
[1] It would be like a young man of twenty five with black hair and a clear complexion pointing to someone who is a hundred years old and saying: This is my son. [2] Or like a hundred year old man pointing to a young man and saying: This is my father who raised me. [3] This would be difficult to believe and accept, and so too is the word of the buddha.
3.15
The supreme reality of the lotus blossom sutra. Bodhisattvas Arisen from the earth. Chapter fifteen. Selected passage.
[1] And yet, oh exalted one, you now say that in the time since you realized the path you have caused these beings to call forth the bodhicitta, the-awakened-attitude. [2] You have taught, changed, guided, and directed them to unsurpassed balanced and full awakening.
3.16
The supreme reality of the lotus blossom sutra. Bodhisattvas Arisen from the earth. Chapter fifteen. Selected passage.
[1] We rely in the buddha, trusting that his teachings are in accord with what is appropriate to the need. [2] That the buddha word is fact and not fancy. [3] And that the buddha knowing is deep and all embracing. [4] However, in future ages after the passing of the buddha, if there are bodhisattvas who have newly acquired the bodhi-citta, the-awakened-attitude, and should hear these words they may become doubtful and be in danger of committing the fault of rejecting the dharma. [5] Therefore, oh exalted one, we ask you to explain this matter and put aside our doubts, so that in future ages when good people hear of this they will be free from doubt.
3.17
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] At that time the buddha, the-fully-enlightened-one, spoke to the bodhisattvas and great mass of beings saying: Noble-heirs, trust and understand the true word of the tathagata. [2] Again he spoke to the great mass of beings saying: Trust and understand the true word of the tathagata. [3] And again the buddha spoke to the great mass of beings saying: Trust and understand the true word of the tathagata.
3.18
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] Then the bodhisattvas and the great masses headed by maitreya, placed the palms of their hands together and spoke to the buddha saying: Exalted one, our only request is that you teach us, for we trust in the buddha word. [2] And thus they spoke three times saying: Exalted one, our only request is that you teach us, for we trust in the buddha word.
[3] At that time, the exalted one seeing the bodhisattvas repeat their petition three times without ceasing, spoke saying: Listen closely and hear the hidden-mystery of the tathagata together with its illuminating power of resolve.
3.19
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] All devas, humans and ashuras of this system think that after leaving the palace of the shakyas, shakyamuni-the-shakya-sage, the buddha, the-enlightened-one sat down at the place of the path not far from gaya city and realised the utter, balanced and supreme awakening. [2] However, noble-heirs, the time is measureless and limitless, hundreds of thousands of tens of thousands of hundreds of thousands of millions of ages since my realisation of full-enlightenment arose.
3.20
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] Suppose one were to reduce five hundred thousands of tens of thousands of hundreds of thousands of millions of countless three thousand great world systems into particles of dust and were to carry it toward the eastern direction while dropping one particle of dust every time one passed five hundred thousands of tens of thousands of hundreds of thousands of millions of countless world-systems, and suppose one were to continue travelling eastward in this way until all the dust particles were used up. [2] Noble-heirs, what do you think, could the total number of these world systems be conceived or calculated? [3] Then maitreya bodhisattva along with the others, said to the buddha: Exalted one, these world systems are both measureless and limitless, beyond calculation and exceeding the power of conception. Neither shravakas-disciples, nor solitary-buddhas with their faultless insight can conceive nor calculate their number. Even though we have realised the state without backsliding, we are unable to conceive of this. [4] Exalted one, such world systems are indeed measureless and limitless.
3.21
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] Then the buddha spoke to the bodhisattva mahasattvas saying: Noble heirs, i say to you, suppose all these world systems, whether they received a particle of dust or not, were again reduced to dust so that each particle of dust represented one age. [2] Then the time passed since my realisation of full-enlightenment arose surpasses this by hundreds of thousands of tens of thousands of hundreds of thousands of millions of ages.
3.22
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] Ever since then, i have arisen in this world system called saha-survival, and proclaimed the dharma; teaching and changing living beings. [2] I have also brought guidance and benefit to the mass of beings in hundreds of thousands of tens of thousands of hundreds of thousands millions and countless other worlds. [3] Noble-heirs, throughout this time i spoke of the buddha named dipankara, the-lamp-carrier, and many others saying that i would soon enter nirvana. In this way, i employed various means of teaching suited to the different capacities of people.
3.23
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] Noble-heirs, when the mass of beings came to me, i knew with the buddha-eye, the degree of their devotion and other capacities-of-effort-concentration-insight-and-mindfulness. And depending on whether their capacities where developed or undeveloped, i appeared and taught in many different regions using different names and saying how long my teaching would remain and on other occasions, i said to people that i would soon enter nirvana. [2] In this way, i proclaimed the supreme dharma employing diverse methods of teaching, thereby causing people to be of joyful heart.
3.24
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] Noble-heirs, i the tathagata, observed how the mass of living-beings delighted in limited views, were limited in beneficial-action and burdened by illusions. For this reason, i spoke to them saying: In my youth i went forth from the household life and realised utter, balanced and full-awakening. [2] However, this was only a means of teaching that i employed to change them and cause them to enter the fully-enlightened path. In reality my realisation of enlightenment arose in the inconceivable-past as here revealed.
3.25
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] Noble-heirs, all the sutras, all-the-teachings, proclaimed by the tathagata are only for the purpose of removing veils from the mass of living-beings.
3.26
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] Sometimes i speak of my nature. Sometimes i speak of other natures. [2] Sometimes i reveal my nature. Sometimes i reveal other natures. [3] Sometimes i reveal my actions. Sometimes i reveal the actions of others. [4] All my teachings are fact and not fancy.
3.27
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] The reason is, the tathagata knows and sees the threefold world system as it truly is. There is neither arising nor ceasing. Neither here nor there;. Neither existence nor non existence. Neither real nor unreal. Neither identity nor difference. [2] Nor is the threefold world system the way the mass of unawakened beings perceive it to be. The tathagata perceives all this clearly and is not fooled thereby.
3.28
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] People have different characters, different desires, different ways of acting, different views and perceptions. It is for this reason, that i have taught in different ways using stories of past relationships, comparisons and other sayings out of my desire to establish the roots of wellbeing in their hearts. [2] This natural activity of the buddha-the-awakened-one, is continuous and unceasing. Thus did my self realisation of full-enlightenment arise in the inconceivable-distant-past. [3] My life duration is measureless and indestructible.
3.29
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] Noble-heirs, at one time i carried out the root-practice of the bodhisattva path. [2] And the resulting life duration realized by me will never cease.
3.30
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] My life duration will endure twice as many ages. For even though i never pass away, i speak of my passing, for by using such a teaching-method, the tathagata guides and changes living beings. [2] The reason is, that if the buddha remains in the world too long, those who are deficient in beneficial action will fail to establish the roots of wellbeing and will therefore fall into poverty and deprivation. They will become attached to the five sensations and caught in the net of mistaken views and perceptions. [3] If they see the tathagata constantly present and never passing away, they will become either arrogant and selfish or discouraged and unmindful and in failing to realise how difficult it is to encounter the tathagata will lack a devoted-mind.
3.31
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] So, as a means of teaching, the tathagata spoke to the bhikshus saying: Know that it is rare to live at a time when a tathagata has appeared in the world. [2] The reason is, that after the passing of measureless hundreds of thousands and tens of thousands of hundreds of thousands of ages, some persons who are deficient in beneficial action may see the buddha, while others may not. [3] For this reason, i say to the bhikshus: Oh bhikshus, it is rare for one to see the tathagata. And when the mass of living-beings hear these words, they are sure to realise how rare it is to see the buddha and will therefore seek and thirst to know. In this way they will establish the roots of wellbeing in their hearts. [4] For this reason that the tathagata announces his passing even though he never passes away.
3.32
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] Noble heirs, all the dharma teachings given by the buddha-tathagatas are intended only for the liberation of the mass of living-beings. They are fact and not fancy. [2] Suppose there is a an aware and insightful healer able to compound various medicines so as to cure any illness. Suppose he has many heirs, say ten, twenty or a hundred. And suppose he goes to some distant land in order to take care of some important matter. [3] But after a time his heirs mistakenly drink some poison causing them to fall to the ground and writhe with pain.
3.33
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] At this time, the elder returns and discovers that his heirs have taken poison so that some were out of their original-awareness and some were not. [2] However, in seeing the elder return from afar, all were filled with joy, and kneeling down they petitioned him saying: Wonderful is it that you have returned safely. We were unaware and mistakenly drank poison. [3] We ask that you heal us, that we may live long.
3.34
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] Seeing his heirs in distress, the elder followed various remedies and gathering wonderful medicinal herbs perfect in colour, scent and taste, grounded, sifted and mixed them together and gave a portion to each saying: [2] This medicine is perfect in colour, scent and taste and of great benefit, may you receive it and quickly be freed from distress and suffering.
3.35
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] Now those heirs who had not lost their senses, saw that this medicine was of great benefit, perfect in colour, scent and taste, so they immediately received it and were fully healed. [2] However, those who were out of their original-awareness, though equally joyous at seeing the elder return also petioned him to heal their illness, but they refused the offering of medicine. [3] For even though the medicine was of perfect colour, scent and taste, they thought it harmful due to the deep penetration of the poison.
3.36
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] Then the elder thought to himself: The poison has effected my unfortunate heirs and confused their awareness. Although they are happy to see me and ask me to heal them, they refused to receive this perfect medicine that i offer. [2] For this reason, i need to employ some appropriate-means, so as to cause them to take it. [3] So he says to them: Listen, my heirs, i am now old and weak and my life is nearing its end.
3.37
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] I leave this perfect medicine here for you. [2] Receive it and be not concerned that it will not heal you.
3.38
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] In this way he taught them, and again left for another land from where he sent a messenger home saying: Your elder has passed away. [2] Hearing that the elder had passed away, they were overcome with grief and thought: If our elder were alive, he would be concerned and protective of us. But now he has left and passed away in a far away place. We are now alone with no one to rely on. [3] However, in their ongoing grief, they finally awakened and realised that the medicine was of unsurpassed colour, scent and taste. [4] So they took the medicine and were healed of its poisonous effects. [5] And when the elder heard of this, he at once returned and appeared to them.
3.39
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. Prose portion.
[1] Oh noble-heirs, what do you think? Could anyone say that this great healer was guilty of an intentional falsehood? No, exalted one. [2] Then the buddha said: The same is true of me, for the time is limitless hundreds of thousands of tens of thousands of hundreds and thousands of millions of ages since my realisation of full-enlightenment arose. [3] For the sake of living-beings, i used my power to teach the dharma to-teach-the-real using appropriate-means and spoke of my passing-away. For this reason, no one can accuse me of an intentional falsehood. [4] At that time, the exalted one restated this teaching in verse, saying:
3.40
The supreme reality of the lotus blossom sutra. Tathagata life duration. Chapter sixteen. My self verses.
[1] My self realization of full-awakening arose, measureless hundreds and thousands and trillions of countless ages ago. [2] Throughout these measureless ages i have proclaimed the dharma causing measureless masses of living beings to enter the enlightened path. [3] I let creatures see my passing into nirvana, only as a means of rescuing them. But in fact i have not passed away, but am always here teaching the dharma. [4] I am always here. Yet through my power of resolve the unawakened mass of beings see me not. [5] When beings see my passing they everywhere perform puja, presenting-offerings to my relics and with longing thoughts a thirst arises in their hearts. [6] When the mass of beings become devotedly-mindful, honest, principled and gentle, single mindedly wishing to see the buddha without begrudging their lives then i appear on eagle peak together with the entire sangha, the-entire-assembly. [7] And i say to the mass of beings that: i am always here and never pass away. That i seem to live and seem to die is only a teaching means. [8] If there are those in other worlds who are sincere and devoted, then among them also i proclaim the ultimate dharma. But not hearing this you think that i have passed away. [9] I observe the mass of beings drowning in a sea of misery and for this reason do not reveal myself but cause in their hearts a thirst to know. And when they begin to yearn i at once appear and reveal the dharma, reveal-the-real. [10] Such is my illuminating and penetrating power of resolve that for vast millions of ages i am always here on eagle peak and in measureless other worlds. [11] When the mass of beings see the end of an age and think all is consumed in flames this buddha-field of mine remains peaceful and secure ever filled with devas and people. [12] It’s halls and towers, gardens and groves are adorned with various kinds of gems. It’s treasure trees are rich with flowers and fruits and the mass of living beings are happy and at ease. [13] The devas beat celestial drums creating a ceaseless symphony of sound and a shower of white coral tree blossoms rains over the buddha and the great assembly. [14] Even though my pure land is indestructible they see it consumed in flames filled with sorrow, fear and insecurity, a place of countless woes. [15] Due to their various mistakes and the effects of their harmful
deeds the mass of living beings never hear the name of the threefold treasure though measureless ages pass by. [16] But those who live in honor, who are gentle, peaceful and principled will see my nature here teaching the dharma. And describing the measureless duration of the buddha. But for those who rarely see me i describe how difficult it is to meet a buddha. [17] Such is my wisdom power that its rays are everywhere shinning. This life duration without end i realised through constant seeking. [18] Listen learned ones, put aside your uncertainties and cut them off once and for all for the buddha word is fact and not fancy. [19] He is like a skilled healer who uses an appropriate means to cure his heirs gone mad. For even though he lives, he says that he has died and no one can call his teaching a lie. [20] I am like that elder in this world rescuing people from sorrow and dissatisfaction. Because beings are unawakened i say that i have passed away even though i live. [21] For if they see me always, arrogance and selfishness will arise in their hearts and they will be caught in the five sensations and thereby fall into distressful states. [22] I always know the mass of beings, those who practice the path and those who do not, therefore i establish various teachings in response to the time and place. [23] This is my constant thought, how to cause the mass of living beings to enter the ultimate path and quickly realize the buddha-nature.
3.41
The supreme reality of the lotus blossom sutra. Chapter seventeen. Selected passage.
[1] At that time, when the great assembly heard the buddha proclaim vast number of ages of his life duration. [2] Measureless, boundless and countless living beings received a great blessing.
3.42
The supreme reality of the lotus blossom sutra. Chapter seventeen. Selected passage.
[1] At that time, the buddha said to maitreya bodhisattva, the great-being: [2] Oh ajita, those beings who hear that the life of the buddha is of such long duration and can bring forth but one moment of acceptance and understanding will gain limitless and measureless blessings.
3.43
The supreme reality of the lotus blossom sutra. Chapter seventeen. Selected passage.
[1] Suppose there is a good man or good woman who for the sake of utter, balanced and full awakening, for eight hundred thousand millions and trillions of of ages, practices the five perfections: the perfection of giving, the perfection of virtue, the perfection of patience, the perfection of effort and the perfection of meditative-absorption, except for the perfection of penetrating-insight, then their blessing in comparison with that of the former blessing is not equal to a hundredth, a thousandth, nor one part in a hundredth, nor a thousandth, nor a boundless trillionth thereof. [2] Indeed neither measure nor comparison can reveal it. It is impossible that any good man or woman who acquires this blessing to fall away from reaching utter, balanced and full awakening.
3.44
The supreme reality of the lotus blossom sutra. Chapter seventeen. Selected passage.
[1] Again, ajita, if anyone hears this teaching of the life duration of the buddha and perceives its meaning, the blessing acquired will be beyond limit and measure, enabling such a person to bring forth the unsurpassed tathagata knowing. [2] How much more so, the person who in addition listens to this teaching, or causes others to hear it, or keeps it, or causes others to keep it, or transcribes it, or causes others to transcribe it, or offers flowers, incense, garlands, banners, streamers, silken canopies and lamps of fragrant oil and ghee to the scroll of this teaching, their blessing will will measureless and boundless, able to bring forth all embracing insight.
3.45
The supreme reality of the lotus blossom sutra. Chapter seventeen. Selected passage.
[1] Ajita, any good man or good woman who hears me describe the vast duration of my life and who accepts and discerns it in their innermost heart, will see the buddha, the-enlightened-one, always present on mount eagle peak teaching the dharma, surrounded by a great mass of bodhisattvas and shravakas. [2] They will see this saha world, this-world-of-struggle as a land of lapis lazuli, plain and level, its eight roads marked off with jambunada gold and lined with jewel trees, towers, halls and galleries wherein dwell the mass of bodhisattvas. [3] And know that for those who see in this way, that it is a sign of profound devotion and understanding.
3.46
The supreme reality of the lotus blossom sutra. Chapter seventeen. Selected passage.
[1] Again, after the tathagata’s passing, those who hear this teaching and without disparaging it, rejoice in it. Know this to be a sign of profound devotion and understanding, how much more so those who also read, recite, receive and keep this teaching in its entirety. [2] Truly this such persons carry the tathagata on their head.
3.47
The supreme reality of the lotus blossom sutra. Chapter seventeen. Selected passage.
[1] Ajita, after my passing if there are any good women or men who receive and keep, read and recite this sutra and have such good benefits as these. [2] Know that they have already entered the place of practice beneath the bodhi-tree and are near to unsurpassed, balanced and full awakening.
3.48
The supreme reality of the lotus blossom sutra. Chapter seventeen. Selected passage.
[1] Ajita, wherever such good men or women sit, stand or walk one should establish a stupa. [2] And all devas and people should present offerings to it as if it were a buddha stupa.
3.49
The supreme reality of the lotus blossom sutra. Chapter seventeen. Selected passage.
[1] In the age of the later dharma those who receive and keep this sutra will have already carried out all the various offerings and practices here described.
3.50
The supreme reality of the lotus blossom sutra. Chapter seventeen. Selected passage.
[1] How much more for those who receive and keep this sutra and further present gifts; keep the precepts; endure abusiveness; practice meditation, non violence and non harmful speech; who revere the stupa shrines; are polite to the bhikshus; non arrogant and always seek deeper understanding; who are not resentful when asked difficult questions but answer politely and patiently, and other such practices, their benefits will be boundless.
3.51
The supreme reality of the lotus blossom sutra. Chapter seventeen. Selected passage.
[1] Where ever such an heir of the buddha dwells the buddha also lives and dwells, walking, sitting and reclining.
3.52
The supreme reality of the lotus blossom sutra. Chapter eighteen. Selected passage.
[1] If someone within the dharama sangha, can hear but one verse of this sutra cycle and respond with joy and then further teach it to another so that it is passed down to the fiftieth-person.Then the blessing of this fiftieth-person i will now describe. [2] Suppose there was a great benefactor who for some eighty years presents gifts to a vast multitude in accordance with their desires. And when he sees their aged and weakened appearance with white hair and wrinkled faces, with spaces between their teeth and with deminished bodies, he thinks that their passing is not far off and wishes to instruct them so that they may realize the fruit of the path. [3] If with the appropriate means of teaching he then instructs them in the dharma of nirvana saying: [4] The phenomenal-world is in no way firm or secure but is like bubbles on a stream and wisps of smoke, so that you need to turn away-from-the-insecure-world and quickly aspire for liberation. [5] Now if these all these people upon hearing this dharma come to realize the state of arahat together with the six higher knowledges, the threefold knowledge, and the eight deliverances, then the benefit realized by the fiftieth person who hears but one verse of the dharma-blossom-sutra is incomparably greater than the benefit realized by this-benefactor.
3.53
The supreme reality of the lotus blossom sutra. Chapter nineteen. Selected Passage.
[1] At that time, the buddha spoke to satatas-amitabhi-yukta, to-always-persisting bodhisattva saying: [2] Any good man or good woman who receives and keeps the supreme-dharama lotus-blossom teaching by reading, reciting, contemplating and interpreting, inscribing and copying it, will realize eight hundred beneficial-qualities of the seeing; twelve hundred beneficial-qualities of the hearing; eight hundred beneficial-qualtities of smelling; twelve hundred beneficial-qualities of taste; eight hundred beneficial-qualities of touch, and twelve hundred beneficial-qualitiies of knowing, by which all the sense faculties will be clarified and adorned.
3.54
The supreme reality of the lotus blossom sutra. Chapter nineteen. Selected Passage.
[1] That good man or good woman with the clarified eye sense acquired from their mother and father will see all the inner and outer mountains and forests, rivers and seas in the thousand millionfold world-system from the hellish-state of avichi up to the peak of existence together with all the living beings dwelling therein. [2] Again, they will fully see and know the various causes and conditions together with the resultant effects and consequences of the actions of those living beings and their places of arising.
3.55
The supreme reality of the lotus blossom sutra. Chapter nineteen. Selected Passage.
[1] Again, oh always-persisting, any good man or good woman who receives and keeps this sutra by reading, reciting, contemplating and interpreting, inscribing and copying will realize twelve hundred beneficial qualities of the hearing sense by means of which they can hear all the various sounds and speech both inner and outer within the thousand millionfold world system from the hellish-state of avichi up to the peak of existence.
3.56
The supreme reality of the lotus blossom sutra. Chapter nineteen. Selected Passage.
[1] Again, oh always-persisting, any good man or good woman who receives and keeps this sutra by reading, reciting, contemplating and interpreting it, and by inscribing and copying it will realize eight hundred beneficial-qualities of the sense of smell by means of which they can smell all the various scents both inner and outer, the greater and lesser, within the thousand-millionfold world system.
3.57
The supreme reality of the lotus blossom sutra. Chapter nineteen. Selected Passage.
[1] Again, oh always-persisting-bodhisattva, any good man or good woman who receives and keeps this sutra by reading, reciting, contemplating and interpreting, inscribing and copying will realize twelve hundred beneficial-quatities of the sense of taste. [2] All things be they pleasant or unpleasant, tasty or foul, bitter or sour will become to the sense of taste, like the flavour of surpassing amrita, of-surpassing-ambrosia like the life-giving-ambrosia of the devas.
3.58
The supreme reality of the lotus blossom sutra. Chapter nineteen. Selected Passage.
[1] Again, oh always-persisting, any good man or good woman who receives and keeps this sutra by reading, reciting, contemplating and interpreting, inscribing and copying will realize eight hundred beneficial-qualities of the bodily sense of touch, like clear as spotless vaidurya, or-clear-and-spotless-beryl, which all delight to see. [2] Within such a clear body will be seen the living beings of the thousand millionfold world system at the time of their arising and the time of their passing away, the greater and the lesser, the pleasant and the unpleasant, those arisen in a fortunate state and those arisen in an unfortunate state.
3.59
The supreme reality of the lotus blossom sutra. Chapter nineteen. Selected Passage.
[1] The proclaiming of the dharma, of-the-real by shravakas, or-the-disciples; by pratyeka-buddhas, or-the-solitary-buddhas and by the bodisattvas and buddhas will all be revealed within their body.
3.60
The supreme reality of the lotus blossom sutra. Chapter nineteen. Selected Passage.
[1] Again, oh always-persisting-bodhisattva, any good man or good woman who after the passing of the tathagata, after-passing-of-the-such-come, receives and keeps this sutra by reading, reciting, contemplating and interpreting, inscribing and copying will realize twelve hundred beneficial-qualities of the knowing sense. [2] With this clear sense of knowing when they hear even a single verse or a single phrase they will be able to penetrate its countless and boundless meanings and having comprehended these various meanings will be able to expound on a single verse or a single phrase for as long as a month, or four months or even a year, and the dharmas, the-realities that they explain will be in accord with the meaning and without any contradiction to the true nature of reality. [3] Whether they teach on the classics of the world, on the principles of government in the world, on the occupations upon which life in the world depends, or on other such topics, they will do so in accordance with the saddharma, the-supreme-reality. [4] In the thousand millionfold world system, they will understand the living beings of six states of existence, their actions of thought, their various ideas, and the various mistaken views that they take refuge in. [5] Though they have not yet realized the faultless knowing they will have such a clear sense of knowing as this. [6] All their intentions, considerations and speech will be in accord with the buddha-dharma without any contradiction to the true nature of reality and in full accord with the sutras, the-teachings of past buddhas.
3.61
The supreme reality of the lotus blossom sutra. Chapter twenty. Selected Passage.
[1] Oh maha-sthama-prapta bodhisattva, oh-great-stamina-obtained, in the distant past of inconceivable measureless and countless ages, there was a buddha called the-majestic-king-of-thunder.
3.62
The supreme reality of the lotus blossom sutra. Chapter twenty. Selected Passages.
[1] At that time there was a bhikshu bodhisattva called sada-pari-bhuta, always-respecting. [2] Oh great-stamina-obtained, why was he called always-respecting? The reason is, when this bhikshu encountered someone, whether a bhikshu, a bhikshuni, an upasaka or an upasika, he would bow and utter the following praise: [3] I deeply respect you and would never think ill of you since you are all following the bodhisattva path and will become buddhas. [4] This bhikshu did not merely read and recite this sutra cycle but offered homage to the degree that when he saw fourfold sangha from a distance he would make the effort of going up to them and offer homage and praise saying: [5] I would never think ill of you for all of you will become buddhas.
[6] However, among the fourfold sangha, some were offended by this, and with resentful thoughts criticized him saying: Who is this ignorant bhikshu and where does he come from who dares says to us: I would never think ill of you. And yet dares to predict of us that we will become buddhas. We do not need such predictions. [7] Over many years he was constantly abused in this manner and yet he still did not give way to their ill will but continued saying: You will all become buddhas.

3.63
The supreme reality of the lotus blossom sutra. Chapter twenty. Selected Passages.
[1] When this bhikshu arrived at the end of life, he clearly heard in open space twenty thousands and myriads of millions of verses of the ultimate-reality-lotus-like-blossom teaching previously spoken by majestic-thunder-king buddha, which he then was able to receive and keep. [2] And this resulted in his realization of the previously described clarity of the eye, ear, nose, tongue, tactile and knowing sense faculties. [3] So that with this clarity of the sense faculties, he was able to lengthened his life duration by another two hundred myriad millions of billions of years which enabled him to everywhere proclaim the dharma blossom-like teaching.
3.64
The supreme reality of the lotus blossom sutra. Chapter twenty. Selected Passages.
[1] At that time, the arrogant ones among the fourfold sangha of bhikshus, bhikshunis, upasasakas and upasikas who had contemptuously criticized him and given him the name always-respecting, eventually saw that he had realized the great powers of surpassing knowlng, joy in valid teaching and serene-insight. [2] And in hearing his teaching they offered homage and follwed him with devotion.
3.65
The supreme reality of the lotus blossom sutra. Chapter twenty. Selected Passages.
[1] Oh great-stamina-obtained, what do you think, could this bodhisattva of that time called always-respectful, be anyone else but myself? For indeed i am he. [2] For if i had not received and kept, read, recited, and taught this sutra to others in that former age, i would not have been able to realize utter balanced and full awakening so quickly. [3] Because, in the presence of former buddhas, i received, kept, read, recited and taught this sutra to others, i realized utter, balanced and full awakening so quickly.
3.66
The supreme reality of the lotus blossom sutra. Chapter twenty. Selected Passages.
[1] Oh great-stamina-obtained, know that this dharma blossom sutra greatly benefits the bodhisattva great beings and is able to cause them to realize utter, balanced and full awakening. [2] For this reason, after the passing of the tathagata, the-such-come, all bodhisattva-great-beings need to always receive and keep, read, recite, interpret, and inscribe this sutra.
3.67
The supreme reality of the lotus blossom sutra. Chapter twenty one. Selected passage.
[1] At that time, the bodhisattva great beings who had arisen from the earth and who were equal in number to the dust particles in a thousandfold world system, placed the palms of their hands together before the buddha and with full attention gazed at the noble appearance of the buddha and spoke to him saying: [2] Exalted one, after the passing of the buddha we will everywhere proclaim this teaching in whatever world that the incarnate-body of the exalted one has appeared and after its passing away. [3] The reason is, that we also wish to gain this truly pure and great dharma, this-great-reality, so that we may receive and keep, read, recite, teach, copy and present offerings to it.
3.68
The supreme reality of the lotus blossom sutra. Chapter twenty one. Selected passage.
[1] Then the exalted one, in front of manjushri and the other measureless hundreds and thousands and tens of thousands of millions of countless bodhisattva great-beings; in front of the bhikshus, bhikshunis, upasakas, upasikas, devas, nagas, yakshas, gandharvas, ashuras, garudas, kimnaras, maharogas, humans and nonhuman beings and so forth; in front of all these living-beings revealed his great and surpassing power by putting forth his long and broad tongue so that it reached up toward to the brahma world, from which there shone from every pore a light of countless and boundless colors illuminating the world-systems of the ten directions. [2] Similarly, all the manifest buddhas, each seated on a lion seat beneath a treasure tree, put forth their broad and long tongues radiating boundless light, and hundreds and thousands of years passed by while shakya-muni and the other buddhas, each seated beneath a treasure tree on their lion throne, revealed their surpassing-power. [3] And when they drew back their tongues, coughed and snapped their fingers in unison. The sound of these two actions permeated the buddha worlds of the ten directions so that they shook in six ways. [4] In the midst of all these beings, the devas, nagas, yakshas, gandharvas, ashuras, garudas, kimnaras, maharogas, humans and nonhumans and so forth, through the surpassing power of the buddha, perceived within this sahaloka, within-this-world-system-of-struggle, these measureless hundreds and thousands and tens of thousands of millions of buddhas, each seated on a lion seat, beneath a treasure tree.
3.69
The supreme reality of the lotus blossom sutra. Chapter twenty one. Selected passage.
[1] They also saw shakya-muni buddha and vast-treasure buddha seated on a lion seat in the midst of the treasure stupa. and the measureless hundreds and thousands and tens of thousands of millions of countless bodhisattva great-beings who together with the fourfold sangha, respectfully surrounded shakya-muni buddha. In seeing this they were filled with joy, obtaining what they had never experienced before.
3.70
The supreme reality of the lotus blossom sutra. Chapter twenty one. Selected passage.
[1] At that time, the devas in the midst of the sky, spoke with raised voices, saying: Beyond these measureless hundreds and thousands and tens of thousands of millions of countless world-systems there is a world called saha, in the midst of which there is a buddha called shakyamuni. [2] And now, for the sake of all those bodhisattva mahasattvas he is imparting the supreme-dharma-white-lotus-blossom-teaching, of the mahayana, the-great-vehicle, the dharma, the-reality, by which bodhisattvas are instructed and which buddhas keep in awareness. [3] May you joyfully receive and keep it deep in thought; offer homage, and make offerings to shakyamuni buddha. [4] Hearing this voice in the sky, the masses of living-beings placed the palms of their hands together and faced the direction of the sahaloka, towards-the-world-of-struggle and said: Homage to shakyamuni buddha. Homage to shakyamuni buddha. [5] Then from afar, they showered the saha-loka with various flowers, incense, garlands canopies, adornments, jewels and other precious things. [6] And raining down from every direction, they gathered together like surging cloud banks, forming a canopy above the buddhas. [7] And the worlds in the ten directions were unified as one buddha field.
3.71
The supreme reality of the lotus blossom sutra. Chapter twenty one. Selected passage.
[1] At that time the buddha spoke to visishta-charitra, to-distinghuished-life, and the mass of other bodhisattvas: The surpassing powers of the buddhas are measureless and boundless, beyond conception and description. Even by means of these surpassing powers, if i were to describe for measureless hundreds and thousands and tens of thousands of millions of uncountable ages, the blessings of this sutra, i would not reach the end thereof. [2] In summary, all the dharmas, all-the-realities of the tathagata; all the sovereign surpassing powers of the tathagata; all the mystic and essential treasures of the tathagata, and all the profound practices of the tathagata are proclaimed, displayed, revealed and expounded in this sutra, in-this-teaching.
3.72
The supreme reality of the lotus blossom sutra. Chapter twenty one. Selected passage.
[1] Therefore after the passing of the tathagata, you should single-mindedly receive and keep, read, recite, teach, copy, develop and practice it as the teaching. [2] In whatever place it is received and kept, read, recited, taught, copied, developed and practiced as the teaching, be it where a scroll of this sutra is kept, or in a temple, or in a grove, or under a tree, or in a monastery, or in the home of a white robed lay person, or in a palace, or on a mountain, or in a valley, or on a open plain, in all these places you should place a shrine and present offerings. [3] Know that all these places are the seats of full-enlightenment. Here, the buddhas realise utter balanced and full awakening. Here, the buddhas turn the dharma wheel. Here, the buddhas enter pari-nirvana. [4] At that time, the exalted one wishing to restate this teaching, spoke in verse saying:
3.73
The supreme reality of the lotus blossom sutra. Chapter twenty one. Selected passage.
[1] All the buddhas, the liberators of the world, dwell in their great surpassing powers and in order to bring joy to living beings they therefore manifest these measureless and surpassing wonders. [2] Their tongues reach up to the brahma realms, their bodies shine with countless rays of light, for those who seek the buddha way, they reveal this wonder rarely seen. [3] The sound when the buddhas cough and and the snap of their fingers is heard throughout the ten directions and the earth quakes in six ways. [4] Since after the passing of the buddha it is possible to receive this sutra, the buddhas all rejoice and reveal their surpassing powers.
3.74
The supreme reality of the lotus blossom sutra. Chapter twenty one. Selected passage.
1] And now that this sutra, this-teaching, has been transferred. To those who receive and keep it may there be praise. For even as the boundless ages are inexhaustible and the ten directions are without conceivable-limit, so too will their blessings be boundless, without end. [2] One who can keep this sutra, already sees me and vast-treasure buddha and the buddhas who are my bodily emanations, as well as the bodhisattvas whom i have taught and changed up until now. [3] One who can keep this sutra causes me and my emanations, together with vast-treasure buddha dwelling in nirvana, to be filled with joy, also the buddhas who are now present in the ten directions, and those of the past and future as well he will also see and serve with offerings causing them to be filled with joy. [4] And the mystic essential dharmas gained by each buddha at their place of the path, will also soon be gained by those who can keep this teaching.
[5] Even as the wind moves freely through the sky, one who can keep this teaching, will delight in expounding the meaning of the teachings concerning the dharma, the-real, together with its terms and expressions.
3.75
The supreme reality of the lotus blossom sutra. Chapter twenty one. Selected passage.
[1] After the tathagata’s passing, this person will know the teachings taught by the buddha, their causes, conditions and sequence, and will be able to expound them in accordance with their actual meaning. [2] For just as the light of the sun and moon dispel the darkness, so too, this person living in the world dispels the gloom of living beings and causes countless bodhisattvas to finally dwell in the one-and-universal-vehicle. [3] Therefore after my passing may all people who see and hear these merits receive and keep this teaching, for without a doubt they will be established in the fully enlightened path.
3.76
The supreme reality of the lotus blossom sutra. Transmission. Chapter twenty two. Selected passage.
[1] At that time, shakyamuni buddha rose from the dharma seat and manifesting his surpassing power placed his hand over the heads of the countless bodhisattva great-bengs and said: For measureless hundreds and thousands and tens of thousands of millions of countless ages, i have practised this precious dharma of utter balanced and full awakening. Now i transfer it to you. With singlness of thought, may you broadly teach and spread this dharma so that others may increase and benefit from it. [2] Three times he placed his hand over the heads of the countless bodhisattva great-beings and said: For measureless hundreds and thousands and tens of thousands of millions of countless ages i have practised this precious dharma of utter balanced and full awakening. Now i transfer it to you. may you broadly teach and spread this dharma so that others may hear and know it. [3] The reason is, that the tathagata, the-such-come, has great caring and concern. He is generous and open handed, and fearlessly gives the buddha knowing, the-awakened-knowing; the tathagata knowing, the-such-come-knowing; and the self-existing-knowing to living beings.

3.77
The supreme reality of the lotus blossom sutra. Transmission. Chapter twenty two. Selected passage.
[4] The tathagata is the great lord of giving to the masses of living beings. May you also learn and follow the tathagata’s example by living generously and open handed.
3.78
The supreme reality of the lotus blos som sutra. Transmission. Chapter twenty two. Selected passage.
[1] If there are any noble men and women in future ages, who trust in the knowing of tathagata, may you teach and explain the dharma-blossom-teaching to them so that they may hear and know it. For in this way you can cause them to enter the knowing of the buddha, the-fully-awakened. [2] Again, if there are living-beings who neither trust in nor accept it, may you then reveal, teach, benefit and gladden them with the other deep teachings of the tathagata. For by doing so, you will return gratitude to the buddhas for their compassion.
3.79
The supreme reality of the lotus blossom sutra. Transmission. Chapter twenty two. Selected passage.
[1] Hearing the buddha speak these words, the bodhisattva great-bengs experienced great joy filling their bodies. And again with reverence, bowed their heads and bodies, placed the palms of their hands together and faced the buddha. [8] Then with voices raised, they spoke as in unison saying: Devotedly we will carry out what the exalted one has given. We ask that the exalted one be not concerned. Three times, the bodhisattva great-bengs spoke in unison with voices raised saying: Devotedly we will carry out what the exalted one has given. We ask that the exalted one be not concerned.
3.80
The supreme reality of the lotus blossom sutra. Transmission. Chapter twenty two. Selected passage.
[1] At that time, shakyamuni buddha caused the buddhas who were his emanations, who had gathered from the ten directions to return to their worlds saying: Oh buddhas, peace be upon you, may you return as you wish. And may the stupa of prabhutaratna, of-vast-treasure buddha, be as it was before. [10] With these words, the numerous manifest buddhas from the ten directions each of whom was seated on a lion seat beneath a treasure tree, as well as vast-treasure buddha; distinghuished-life-bodhisattva and the rest of the great and measureless mass of countless bodhisattvas; shariputra and the other shravakas and the fourfold sangha with its devas, humans, ashuras as well as all others within the various world systems were filled with joy on hearing the buddha word.
BOOK FOUR
4.1
The supreme reality of the lotus blossom sutra. Chapter twenty three. Selected passage.
[1] If someone should offer a thousand and million fold world system filled with the seven precious treasures to the buddhas, the great bodhisattvas, the solitary buddhas and the arahats. [2] The benefit so gained cannot match that of one who receives and keeps the dharma-blossom-teaching be it only a fourfold verse. [3] Their benefit is supreme.
4.2
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] Just as the ocean is supreme among all rivers, streams and bodies of water. [2] So too is the dharma-blossom-teaching supreme among all the sutras taught by the tathagata, the-such-come.
4.3
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] Just as mount sumeru is the first among mountains such as the earth mountain, the black mountain, the smaller iron rim mountain, the tenfold treasure mountain and all other mountains. [2] So too this dharma-blossom-teaching is supreme among sutras.
4.4
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] Just as the moon, the heir of the stars, is first among the stars,. [2] So too is this dharma-blossom-teaching the brightest among the thousands and measureless varieties of sutra dharmas.
4.5
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] Just as the sun, the heir of the devas can dispel darkness. [2] So too, this teaching can dispel the obscurations due to various actions.
4.6
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] Just as a wheel turning sage king is supreme among lesser sovereigns. [2] So too is this teaching supreme among the mass of teachings.
4.7
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] Just as among the thirty three devas, shakra deva is king. [2] So too is this teaching, the king among teachings.
4.8
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] Just as among all living beings, the maha-brahma-raja, the-great-sublime-sovereign, is the ancestor. [2] So too is this teaching, the ancestor of all ariyas and sages; of all those in training; of all those who have completed the training, and of all those who have called forth the bodhi-citta, the-awakened-attitude.
4.9
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] Just as among unawakened people, the stream-enterers, once-returners, never-returners, arahants and solitary buddhas are supreme. [2] So too is this teaching, primary and supreme among all sutra dharmas taught by the tathagata, by the bodhisattvas, and by the shravakas.
4.10
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] In like manner those who receive and keep this teaching. [2] Shall be supreme among living beings.
4.11
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] Just as among all shravakas and solitary buddhas, the bodhisattva is supreme. [2] So too is this teaching supreme among all sutra dharmas, all-teachings-of-the-real.

4.12
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] Just as among all dharmas, the buddha is the king. [2] So too is this teaching, the king of all of all sutras, all-teachings.
4.13
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] This teaching can rescue all beings. [2] This teaching can free living beings from sorrow and despair.
4.14
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] Just as a clear and cool pool of water can satisfy thirst. [2] So too, this teaching can bring great benefit to living beings and satisfy all their desires.
4.15
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] Just as a shivering person finds warmth; as a naked person finds clothing; a merchant finds a guide; a child finds its mother; a passenger find a ship; a sick person finds a healer; as at night one finds a lamp; as the impoverished find a treasure; as the people find a leader; as a traveller finds the sea, and as a lamp dispels the darkness. [2] So too, this dharma-blossom-teaching enables all living beings to free themselves from sorrow, illness and despair, and enables them to beak the bonds of birth and death.
4.16
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] Those who hear this dharma blossom teaching and inscribe it or cause others to inscribe it. [2] The benefit so gained cannot be measured even by the buddha knowing.
4.17
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] During the fifth five hundred year age after the tathagata has entered nirvana. [2] If there is a woman who hears this teaching and practices it as taught. [3] Then after her life comes to an end in this world, she will immediately arise in the midst of a lotus blossom seated upon a jeweled throne and dwell among the host of bodhisattvas who surround amitayus buddha. [4] In the world of sukhavati, the-world-of-serene-satisfaction.
4.18
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] At that time, all the buddhas from afar will offer praise saying: Excellent, excellent is it that in the dharma-teaching of the buddha shakyamuni, you have been able to receive and keep, read, recite, ponder and proclaim this-supreme-dharma-lotus-blossom teaching. [2] The benefit you have thereby gained is without limit or measure. [3] Fire cannot consume it, nor water wash it away.
4.19
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] So great are your benefits that a thousand buddhas could not finish describing them. [2] You have now overcome the forces of mara, the-mortal-one; defeated the army of birth and death, and vanquished those who bear malice and illwill towards you. [3] A hundred thousand buddhas will protect you with their surpassing powers. [4] Among all the devas and humans there are none like you. [5] Nor, with the exception of the tathagata, does the insight and serenity meditations of the shravakas, solitary-buddhas and buddhas equal yours
4.20
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] In the fifth five hundred-year period after my passing broadly teach and spread it-the-supreme-reality-lotus-blossom, throughout the rose apple world never allowing its flow to cease. [2] And never allowing any mara, nor hosts of mara, nor deva, naga, yaksha, kumbhanda to gain the advantage-and-to-interfere.
4.21
The supreme reality of the lotus blossom sutra. Chapter twenty three.
[1] This teaching is good medicine for the ills of all people in the rose apple world. [2] If someone is ill and can hear this teaching, their illness will immediately vanish and they will have perpetual youthfulness and timeless life.
4.22
The supreme reality of the lotus blossom sutra.. Chapter twenty four.
4.23
The supreme reality of the lotus blossom sutra. The all pervasive bodhisattva avalokiteshvara-the world patron who hears all cries. Chapter twenty five.
[1] At that time, the bodhisattva aksaya-mati arose from his seat, bared his right shoulder and faced the buddha, the-enlightened-one, and with the palms of his hands placed together spoke saying: For what reason is the bodhisattva avalokiteshvara called the patron-who-hears-the-cries-of-the-world? [2] The buddha replied to the bodhisattva aksayamati saying: Oh noble heir, if countless hundreds and thousands of measureless millions of creatures who are suffering from pain and torment hear of avalokiteshvara bodhisattva, and with one pointed attention call upon his name, then avalokiteshvara bodhisattva will hear their voices and they will be rescued. [3] Due to this bodhisattva’s vast and surpassing power, if one who keeps the name should fall into a great fire, they will not be burnt. [4] Even if one is caught in a great river and calls upon the name of this bodhisattva they will quickly find the shallows. [5] Even if there be hundreds of thousands of measureless millions of beings who go forth to sea in search of gold, silver, vaidurya, giant clamshell, agate, coral, amber, pearl, and other treasures, and even if a dark wind should blow their ship off course and plunge them into the realm of the rakshasa-spirits. [6] If there is but one person among them, who calls upon the name of the bodhisattva, the patron-who-hears-the-cries-of-the- world, they shall all be rescued from the ordeal of such rakshasas. [7] This is the reason for the name avalokiteshvara, the patron who hears the cries of the world.
4.24
The supreme reality of the lotus blossom sutra. Chapter twenty six.
[1] The buddha then said to the raksasa daughters: Wonderful, wonderful is it. [2] If you protect those who receive and keep only the name of the supreme-dharma lotus-blossom you will gain measureless satisfaction. [3] How much more so, if you protect those who fully receive and keep it, and make offerings to the sutra scroll with flowers, incense, garlands, powdered scent, scented paste, banners, parasols, music and all manner of lights.
4.25
The supreme reality of the lotus blossom sutra. Chapter twenty seven.
[1] At that time, the buddha said to the great mass of beings:
[2] Measureless and countless ages ago in the inconceivabledistant past there was a buddha named flower-adorned-with-insight-constellation-king-thunder-cloud.
4.26
The supreme reality of the lotus blossom sutra. Chapter twenty seven.
[1] Within that buddha-dharma there was a king named shubha-vyuha, sublimely-adorned, and his queen was called pure-gift. [2] She had two sons named pure-essence and pure-vision who were long establish in the bodhisattva way and possessed surpassing power.
4.27
The supreme reality of the lotus blossom sutra. Chapter twenty seven.
[1] At that time, the buddha with compassionate concern for living beings in order to bring king sublimely-adorned over to the buddha-dharma taught the supreme-dharma-lotus-blossom sutra. [2] Then the two sons: pure-essence and pure-vision went up to their mother and with the palms of their hands together asked, saying: Mother, we ask for your permission to go before the buddha called flower-adorned-with-insight, so that we may attend, approach, make offerings and venerate him.
4.28
The supreme reality of the lotus blossom sutra. Chapter twenty seven.
[1] The mother then said to her sons: Your father receives and keeps the biased-views of others, and is deeply attached to the dharma of the brahmans. [2] So you need to speak to your father and then go together.
4.29
The supreme reality of the lotus blossom sutra. Chapter twenty seven.
[1] At that time the buddha called flower-adorned-with-insight-constellation-king-thunder-cloud spoke to shubha-vyuha, sublimely-adorned saying: Such is the case, just as you have said. [2] Therefore in age after age, if a good man or woman in order to establish the causes of good fortune gains a good friend, then such a good friend can do the work of a buddha by revealing, teaching, benefiting, inspiring and causing entry into unsurpassed, balanced and full awakening.[3] Oh great king, know that a good friend is a great cause and condition for the opening up of the thought of unsurpassed, balanced and full awakening by changing and guiding and making possible the buddha vision.
  
4.30
The supreme reality of the lotus blossom sutra. Chapter twenty eight. Selected passage.
[1] At that time, samanta-bhadra, the-all-embracing-goodness, the bodhisattva known for his inspiring example and powers of surpassing insight arrived from the eastern direction accompanied by countless and measureless numbers of great bodhisattvas. [2] The buddha then said to samanta-bhadra bodhisattva: After the passing of the tathagata, if a good man or woman develops these four dharmas, these-four-qualities, they will realize the sutra of the supreme-reality-lotus-blossom. [3] Firstly, they need to be in the protective mindfulness of the buddhas. [4] Secondly, they need to establish the roots of exemplary action. [5] Thirdly, they need to develop balanced mindfulness. [6] Fourthly, they need to develop the bodhi-citta, the-enlightened-attitude of rescuing all beings.
4.31
The supreme reality of the lotus blossom sutra. Chapter twenty eight. Selected passage.
[1] At that time samanta-bhadra bodhisattva said to the buddha: Exalted one, in the last five hundred years, in the midst of a dark and harmful age, i will guard anyone who receives and keeps this sutra, keep then from worry; keep them from decline; keep them at peace and protect them from those who would do harm. [2] If as an offering to this sutra, this-teaching of the supreme-dharma-lotus-blossom, one should sit and contemplate the sutra, contemplate-this-teaching, i will then appear seated on a white regal elephant.
4.32
The supreme reality of the lotus blossom sutra. Chapter twenty eight. Selected passage.
[1] Exalted one, in the last five hundred years, in the midst of a dark and harmful age, if a monk-either man or woman; or a householder-either man or woman, seeks, receives, keeps, reads, recites, inscribes and practices this supreme-dharma-lotus-blossom sutra, they need to persevere with focused awareness for three times seven days. [2] Then after three times seven days, i will appear with a body seen with joy by all living beings seated on a white elephant with six tusks and surrounded by numerous bodhisattvas. [3] I will circumambulate them; proclaim; reveal; teach; benefit, and inspire them with the dharma, with-the-real.
4.33
The supreme reality of the lotus blossom sutra. Chapter twenty eight. Selected passage.
[1] If the supreme-dharma-lotus-blossom sutra is broadly declared and spread in jambu-dvipa, in-the-rose-apple-island. [2] And if anyone receives and keeps it. [3] Then know that this is the result of the wondrous and surpassing activity of samanta-bhadra.
4.34
The supreme reality of the lotus blossom sutra. Chapter twenty eight. Selected passage.
[1] If there is anyone who receives and keeps, reads, recites, contemplates and interprets the implications of its intended meaning and practices it as taught, then know that this person is carrying out the activity of samanta-bhadra. [2] In the presence of countless and measureless buddhas, this person has already established beneficial causes. [3] And the hands of the tathagatas have been placed on their head.
4.35
The supreme reality of the lotus blossom sutra. Chapter twenty eight. Selected passage.
[1] If one only inscribes it, that person will at the end of life arise in the traya-trimsha deva world, the-world-of-the-thirty-three-devas. [2] At which time eighty four thousand devis will receive them with music played with manifold instruments.[3] And they will immediately be crowned with a crown of seven treasures, and sport among the devis in joyous abandon.
4.36
The supreme reality of the lotus blossom sutra. Chapter twenty eight. Selected passage.
[1] How much more so, those who receive and keep, read, recite, contemplate, and interpret the implications of its intended meaning. [2] At the end of life, they will receive the extended hands of a thousand buddhas, causing them to have no fear of arising in the fearful states of existence. [3] And they will rise to the peak of the tusita deva realm where maitreya bodhisattva dwells displaying the thirty two characteristics, surrounded by a great mass of bodhisattvas, and hundreds of thousands and millions of devis also arisen there.
4.37
The supreme reality of the lotus blossom sutra. Chapter twenty eight. Selected passage.
[1] At that time, shakyamuni, the buddha spoke saying:
Wonderful, wonderful, samantabhadra. [2] That you are able to protect this sutra and give ease and comfort to many beings.
4.38
The supreme reality of the lotus blossom sutra. Chapter twenty eight. Selected passage.
[1] I also through my surpassing insight. [2] Will guard and protect all those who receive and keep the name of samanta-bhadra bodhisattva.

4.39
The supreme reality of the lotus blossom sutra. Chapter twenty eight. Selected passage.
[1] Listen samatabhadra, if there are those who receive and keep, read, recite, contemplate, practice and inscribe the supreme-dharma-lotus-blossom teaching, know that they have seen shakyamuni the buddha; [2] that they have heard this sutra from the buddha’s mouth; [3] that they have made offerings to shakyamuni the buddha; [4] that they have been praised by the buddha with the word: Wonderful; [5] that shakyamuni buddha has placed his hand on their head, [6] and that they have been covered with the robe of shakyamuni buddha.
4.40
The supreme reality of the lotus blossom sutra. Chapter twenty eight. Selected passage.
[1] They will be direct and honest in attitude. [2] They will have accurate comprehension. [3] They will have strength due to their beneficial causes. [4] They will not be bothered by the three poisons-of-greed-ill-will-and-harmful-views; nor by jealousy-envy, pride, conceit and arrogance. [5] They will be satisfied with few desires.
4.41
The supreme reality of the lotus blossom sutra. Chapter twenty eight. Selected passage.
[1] In the latter five hundred years after the passing of the tathagata, whoever sees a person who receives and keeps the supreme dharma lotus blossom sutra should think: [2] Before long this person will enter the place of the awakened-path; [3] overcome the hosts of mara, the-deadly-one; [4] enter utter balanced and full awakening; [5] turn the wheel of dharma; [6] beat the drum of dharma; [7] blow the conch of dharma; [8] pour the rain of dharma, [9] and sit midst a great mass of devas and humans on the lion seat of dharma.
4.42
The supreme reality of the lotus blossom sutra. Chapter twenty eight. Selected passage.
[1] Those who in the latter age receive and keep, read and recite this-supreme-dharma-lotus-blossom sutra will never want for food and drink, clothing and bedding and the other the necessities of life. [2] Their wishes will not be in vain, and in this present age they will gain their pleasant result.
4.43
The supreme reality of the lotus blossom sutra. Chapter twenty eight. Selected passage.
[1] If there are people who speak disparaging words of them saying: You are mad, and in vain engage in such practice which will result in nothing. [2] For those who say such things the consequence will be lack of vision in age after age. [3] However, those who offer praises and offerings will gain a pleasant result in this very age.
4.44
The supreme reality of the lotus blossom sutra. Chapter twenty eight. Selected passage.
[1] After the buddha taught this sutra, samantabhadra and the other bodhisattvas with shariputra and the other shravakas; the devas; nagas; humans and non humans, and the entire assembly. [2] Joyously received and kept the buddha word. [3] Then offered homage and departed.
4.45
 Samantabhadra bodhisattva sutra. Selected passage.
[1] Oh exalted one, after the passing of the tathagata how can living-beings call froth the attitude of a bodhisattva; practice the-great-vehicle-teachings of great expanse, and contemplate the one nature of the world with a balanced view? [2] How can they keep from losing the enlightened-attitude of supreme and full-awakening? [3] How without cutting off their mundane cares and without denying their five senses, can they purify their faculties and overcome their mistakes? [4] How, with their naturally pure vision received at birth from their parents, and without denying their five senses can they perceive real without obstruction?
4.46
Samantabhadra bodhisattva sutra. Selected passage.
 [1] The buddha spoke to ananda, saying: May you listen carefully, ponder and remember. [2] In the past, on mount eagle peak and in other places the tathagata has already explained in detail the path of one reality. [2] And now in this place, both to all living-beings and those in the future who seek to practice the foremost dharma of the great-vehicle and who seek to learn the activities of, and to follow the actions thereof, i will now teach the dharma that i keep-in-thought and will extensively clarify for you the means by which people can remove their many faults whether they are aware of them or not. [3] Know ananda, there is the bodhisattva arisen in the eastern world of marvelous-purity, the appearance of which i have already described in detail in the avatamsaka-sutra, the-flower-garland-teaching.
4.47
Samantabhadra bodhisattva sutra. Selected passage.
[1] Ananda, if there are bhikshus, bhikshunis, upasakas, upasikas, or the eight assemblies of devas and nagas and any other living-beings who recite the great vehicle, practice it, aspire to it, take pleasure in seeing the appearance of bodhisattvas, delight in seeing the stupa of prabhutaratna, the-stupa-of-vast-treasure buddha. [2] Who take joy in seeing shakyamuni buddha and the buddhas who are emanated from him. [3] And who take joy in realizing the purification of the six sense faculties, they should learn this meditation.
4.48
Samantabhadra bodhisattva sutra. Selected passage.
[1] The follower should offer homage to the buddhas of the ten directions six times a day; [2] practice the dharma of reconciliation; [3] read and recite the great vehicle sutras; [4] think and reflect on their meaning; [5] practice the great vehicle; [6] cherish and help those who keep it; [7] see all people as if thinking of the buddha; [8] and treat all living beings as if thinking of mother and father.
4.49
Samantabhadra bodhisattva sutra. Selected passage.
[1] After three times seven days one will receive the dharani of turning-without-loss. [2] Keep in thought the supreme dharma, the-supreme-reality taught by the buddhas and bodhisattvas. [2] And even in dreams, will see the seven buddhas of the past among whom only shakya-muni buddha will teach the dharma.
4.50
Samantabhadra bodhisattva sutra. Selected passage.
[1] After apologizing-for-one’s-harmful-actions, one will obtain the meditation on the apparition of the buddha to all beings. [2] Having obtained this meditation, one will clearly see akshobya buddha dwelling in the world of supreme-joy in the eastern direction. [3] Similarly, one will clearly see the surpassing worlds of the buddhas in the ten directions.
4.51
Samantabhadra bodhisattva sutra. Selected passage.
[1] And this is extensively taught in the- supreme-reality-lotus-blossom-sutra. [2] So that having gained the purity of the six sense faculties, one will have joy in body and awareness, and freedom from harmful views. [3] And one will devote one’s self to the dharma, to-the-real, in order live in harmony with it.
4.52
Samantabhadra bodhisattva sutra. Selected passage.
[1] The great-vehicle sutras are the dharma treasure of the buddhas; the very eyes of the buddhas of the ten directions, past, present and future, and the seed giving rise to the tathagatas past, present and future. [2] One who keeps these sutras, keeps the buddhakaya, the-enlightened-body, and does the buddha’s work. [3] Know that such a person is a messenger of the buddha and is covered by the robe of the buddhas, the bhagavans, the-exalted-ones. [4] Such a one is truly a dharma heir of the buddhas, the tathagatas.

4.53
Samantabhadra bodhisattva sutra. Selected passage.
[1] Because one recites and thinks about the sutras, the-teachings of great expanse, even in dreams one will see shakyamuni buddha dwelling on mount eagle peak together with a great gathering and proclaiming the supreme-dharma-lotus-blossom sutra. [2] And describing the nature of the one reality.
4.54
Samantabhadra bodhisattva sutra. Selected passage.
[1] One will see mount eagle peak ornamented with treasure trees, adorned with the seven treasures, and filled with numerous bhikshus, shravakas and the great community. [2] Its treasure ground is level and flush wherein a wondrous treasure seat is displayed upon which shakyamuni buddha sits sending forth a ray of light from between his eyebrows illuminating the ten directions and permeating measureless worlds. [3] So that when illuminated by this light, immediately the buddhas of the ten directions who are manifestations of shakya-muni buddha gather together as a surging-cloud and extensively teach the supreme dharma as is done in the- supreme-dharma-lotus-blossom sutra. [4] Each of these manifest buddhas has a luminous golden body of measureless dimension and sits upon a lion seat accompanied by measureless hundreds of millions of great bodhisattvas.
4.55
Samantabhadra bodhisattva sutra. Selected passage.
[1] One will also see the bodhisattvas who are the manifestations of samanta-bhadra bodhisattva praising and teaching the great vehicle in the midst of their gathering. [2] Then with a single voice, the bodhisattvas will cause the follower to purify their six sense faculties. [3] One bodhisattva will teach saying: May you be mindful of the buddha. [4] Another will teach saying: May you be mindful of the dharma. [5] Another will teach saying: May you be mindful of the sangha. [6] Another will teach saying: May you be mindful of the precepts. [7] Another will teach saying: May you be mindful of giving. [8] Another will teach saying: May you be mindful of the deva worlds. [9] And they will further teach saying: These six dharmas, constitute the bodhi-citta, the-enlightened-attitude, that gives rise to bodhisattvas. [10] Therefore, before the buddhas may you now acknowledge your past harmful mistakes and honestly acknowledge them.
4.56
Samantabhadra bodhisattva sutra. Selected passage.
[1] After seven days, the stupa of prabhuta-ratna, of-vast-treasure buddha will arise from the earth and shakyamuni will open the door of the stupa wherein is seen vast-treasure buddha in deep meditation on the manifestation of all that appears. [2] Light rays numerous as the sand particles of the ganges river shine forth from each pore of his body and within each ray dwells one of a hundred thousand measureless millions of nirmana-buddhas, of-the-manifest-enlightened-ones.
4.57
Samantabhadra bodhisattva sutra. Selected passage.
[1] Then a the voice in the sky will speak saying: Shakyamuni is called vairocana, who pervades all worlds and his dwelling-place is called the world of timeless tranquil light and is comprised of the nitya-paramita, the-transcendent-permanence, and based in the atma-paramita, the- transcendent-self. [2] It is the place where transcendent-incorruptability overcomes the nature of conditioned-existence, where transcendent-bliss does not dwell dependent on the dependently-arisen-nature of body and awareness, and where all dharmas, all-dependently-arisen-realities, cannot be seen as either separately-existing nor as separately-non-existing. [3] This is the world of tranquil liberation and transcendent-insight. [4] And since all these appearances are based on the one unchanging dharma, the-one-unchanging-reality, so too may you meditate on the buddhas of the ten directions.
4.58
Samantabhadra bodhisattva sutra. Selected passage.
[1] The bodhisattva practice is to neither to cut off that which binds and drives, nor to dwell-caught-up in the ocean of drives. [2] When meditating on one’s awareness there is no separate awareness that one can grasp, except the apparent-separate-awareness that arises from mistaken-understanding. [3] Such an apparent awareness arises from one’s unawakened-knowing like the wind in the sky without a foothold. [4] Such an unawakened-dharma neither arises nor passes-away-as-a-separate-thing. [5] For this reason, what is merit and what is demerit? [6] Since one’s awareness is empty-of-separate-nature in itself, both merit and demerit lack any separate reality-in-themselves. [7] In the same way all dharmas, all-dependently-arisen-realities, are neither permanently-existent nor utterly-nonexistent. [8] If one apologizes-for-one’s-past-actions in this way by meditating on the nature of one’s unawakened-awareness, there is no separately-existing-awareness that one can grasp. [9] A dharma, a-dependently-arisen-reality has no separate-existence, therefore all-dependently-arisen-realities are naturally free, the truth of overcoming, and peace. [10] This is called the great reconciliation, the-great-apology-contrition-and-purification, the greatly adorned reconciliation, the reconciliation of the non mistaken reality, and the overcoming of mistaken-thinking. [11] One who practices reconciliation in this way has the purity of awareness and body not limited by-mistaken-notions-of-separately-existing-reals, but is like flowing water.
4.59
Samantabhadra bodhisattva sutra. Selected passage.
[1] The buddha spoke to ananda saying: To practice in this way is called the true reconciliation and it is this dharma, this-reality of reconciliation which the the buddhas and great bodhisattvas of the ten directions practice. [2] The buddha again spoke to ananda saying: After the passing of the buddha, if all his followers seek to apologize for their harmful actions, they need only read and recite the great vehicle teachings. [3] For these sutras of great expanse are eyes of the buddhas, the-enlightened-ones. [4] The threefold buddha-kaya, the-threefold-awakened-nature arises from this great expanse. [5] This is the great seal of the dharma, of-the-real, by which the ocean of nirvana is sealed. [6] It is from this ocean that the threefold buddha-nature arises. [7] And this threefold buddha-nature is the blessing field for devas and humans, the supreme exalted-one-and-object of devotion. [8] If there are any who read and recite the sutras, the-teachings of great expanse, of the great-vehicle, know that these-people have received the blessing of the buddha, and having overcome their past mistakes are born from the buddha wisdom.
4.60
Samantabhadra bodhisattva sutra. Selected passage.
[1] One’s faculty of awareness is like a monkey never stopping for a moment. [2] In order to master this faculty one needs to repeatedly recite the great vehicle teachings and contemplate the the buddha-kaya, the-enlightened-nature, with its consummate power and fearlessness.
4.61
Samantabhadra bodhisattva sutra. Selected passage.
[1] The body prevails over its faculties even as the wind unhampered and unhindered, churns up dust. [2] In order to overcome all mistakes, to remove the dust of past illusions, and reside in the city of nirvana, always at ease and with awareness at peace, one should recite the great vehicle teachings and contemplate the mother of all bodhisattvas. [3] One will gain measureless and surpassing skill in the appropriate means of teaching through one’s contemplation of reality.
4.62
Samantabhadra bodhisattva sutra. Selected passage.
[1] The ocean like obstruction of all karma, of-all-actions-based-in-unseeing is created by one’s mistaken thinking.
[2] In order to remove this, one should sit upright and meditate upon the true nature. [3] For all mistakes are like frost and dew dissipated by the sun of insight. [4] In this way one can purify the six sense faculties.
4.63
Samantabhadra bodhisattva sutra. Selected passage.
[1] After the passing of the buddha, those who receive and keep, read, recite, and teach the teachings of great expanse, be it in a quiet place, or in a graveyard, or under a tree, or in a retreat. [2] They need to continue reading and reciting the teachings of great expanse, and contemplating the meaning of the-great-vehicle.
4.64
Samantabhadra bodhisattva sutra. Selected passage.
[1] As a result of their efforts in contemplating the sutras. [2] They will be able to see myself, the stupa of vast-treasure buddha. and the measureless manifest buddhas from the ten directions.
4.65
Samantabhadra bodhisattva sutra. Selected passage.
[1] It is through this highest and supreme-dharma of reconciliation. [2] That we have become the buddhas of the ten directions.
4.66
Samantabhadra bodhisattva sutra. Selected passage.
[1] All creatures who offer homage to the buddhas of the ten directions six times a day. [2] Recite the great vehicle sutras and contemplate the profound dharma of emptiness-of-separate-realiy, will remove the obstacles of birth and death created throughout hundreds and measureless millions of uncountable ages in the time it takes to snap one’s fingers. [3] One who does this work is truly a buddha heir, born of the buddhas. [4] The buddhas and bodhisattvas of the ten directions will become their preceptor so that they will be called perfect in the bodhisattva precepts. [5] Without going through the formal-ceremony of reconciliation, the-ceremony-of-apology-and-purification, they will accomplish bodhisattva-hood within themselves and be honored by devas and people.
4.67
Samantabhadra bodhisattva sutra. Selected passage.
[1] Suppose a shravaka goes against the threefold refuge, the five precepts, the eight precepts, the bhikshu precepts, the bhikshuni precepts, the shramanera precepts and the shramanerika precepts of gracious behaviour. [2] And because of their unaware, harmful, improper and mistaken attitude-of mind, they transgress many precepts and guidelines of conduct. [3] If they wish to overcome and purge themselves of these mistakes and become a bhikshu again, they must diligently read the sutras of great expanse and contemplate the profound dharma, the-profound-reality of emptiness-of-separate-reality, and take this insight to heart. [4] Know that in each of their thoughts they will remove the obscuration of their past mistakes without remainder. [5] This is called one who is perfect in the dharma and bhikshu-precepts of gracious behavior. [6] And such will be served by both devas and people.
4.68
Samantabhadra bodhisattva sutra. Selected passage.
[1] Suppose an upasika, a householder, acts ungraciously and harmfully. [2] To act harmfully, means to speak badly of the buddha-dharma, the enlightened-reality; to falsely speak of the mistakes of the four assemblies, and to have no regret even for the acts of theft and disloyalty. [3] If they wish to overcome these mistakes they need to diligently read the sutras, the-teachings of great expanse, and contemplate the profound dharma, the-profound-reality.
4.69
Samantabhadra bodhisattva sutra. Selected passage.
[1] Suppose a king, or a minister, a brahman, a citizen, an elder, or a civil servant seeks to satisfy their selfish desires or commits the five deadly crimes, or defames the sutras of great expanse and commits the ten harmful karmas, the-ten-harmful-actions. [2] Then as a consequence of such serious acts they will fall into unfortunate states of existence faster than falling rain and will certainly fall into the hellish state of avichi. [3] However, if they wish to overcome these obstructive actions, they need to call forth regret and apologize for their mistakes.
4.70
Samantabhadra bodhisattva sutra. Selected passage.
[1] The dharma, the-reality of reconciliation for leaders and citizens is that they need to develop a balanced mental attitude; [2] refrain from abusing the three treasures; [3] refrain from interfering with the bhikshus and anyone who practices the brahma-cariya, the-sublime-life, and [4] refrain from forgetting to practice the dharma, the-reality of the sixfold mindfulness; [5] they need to offer homage, greetings and support to those who keep the great vehicle; [6] and they need to recall the profound dharma, the-profound-reality of the sutras, and the profound dharma of emptiness-of-separate-reality. [7] One who is mindful in this way is called one who practices the first dharma of reconciliation for leaders and citizens.
4.71
Samantabhadra bodhisattva sutra. Selected passage.
[1] The second reconciliation is to fulfill their obligation to their mothers and fathers and cherish their teachers and elders. [2] This is called one who practices the second dharma of reconciliation for leaders and citizens.
4.72
Samantabhadra bodhisattva sutra. Selected passage.
[1] The third reconciliation is to govern their countries in accordance with the saddharma, the-suprme-reality, with justice, and without oppression. [2] This is called one who practices the third reconciliation.
4.73
Samantabhadra bodhisattva sutra. Selected passage.
[1] The fourth reconciliation is to promote the six observance days, the-8-14-15-23-29-30th-days, within their countries, and the practice of non harming of creatures. [2] One who practices this dharma is called one practices the fourth reconciliation.
4.74
Samantabhadra bodhisattva sutra. Selected passage.
[1] The fifth reconciliation is to deeply rely in the interdependent-nature of dharmas, of-all-realities; [2] to rely in the way of one reality, and [3] to know that the buddha never passes away. [4] This is called one who practices the fifth reconciliation
4.75
Samantabhadra bodhisattva sutra. Selected passage.
[1] Know that those who pracrtice these dharmas of reconciliation in the worlds of the future. [2] Have put on the robe of humility; are protected and assisted by the buddhas and will soon realize full enlightenment.
BOOK FIVE
5.1
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] At that time the venerable ananda was standing behind the exalted one and fanning him. [2] Then the exalted one spoke to him saying: Ananda, have you heard that the vajjians meet together in large assemblies. [3] Yes sir, i have heard that the vajjians frequently meet in large assemblies. [4] Ananda, as long as the vajjians frequently attend and meet together in large assemblies, so long will they expect to prosper and not decline.
5.2
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Ananda, as long as the vajjians meet in co-operation, depart in co-operation and carry out their affairs in co-operation. [2] So long will vajjians expect to prosper and not decline.
5.3
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Ananda, as long as the vajjians declare nothing that is not already declared, nor go against that which has been declared. [2] And act in accordance with the long enduring dhamma of the vajjians, so long will vajjians be expect to prosper and not decline.
    
5.4
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Ananda, as long as the vajjians honour, respect, revere and make offerings to their elders. [2] And listen to their guidance, so long will vajjians expect to prosper and not decline.
5.5
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Ananda, as long as the vajjians do not oppress women or young girls of their society by force or abduction, so long will vajjians expect to prosper and not decline.
5.6
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Ananda, as long as the vajjians honour, respect, revere and make offerings to the vajjian shrines both in town and country. [2] And do not allow their long established rites and offerings to be neglected, so long will vajjians be expected to prosper and not decline.
5.7
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Ananda, as long as the vajjians protect, defend and fully support the arahants among them, so that the arahants who visit from afar may enter. [2] And the arahants who live among them may live in comfort, so long will vajjians expect to prosper and not decline.
5.8
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Oh bhikkhus, i will teach you seven other dhammas for wellbeing. Listen and keep them in mind for i will speak. So be it sir, said the bhikkhus to the exalted one. And the exalted one replied saying: Oh bhikkhus, as long as the bhikkhus are trusting; [2] self-respectful; [3] respectful-of-others; [4] learned; [5] strenuous; [6] mindful; and [7] insightful, so long will the bhikkhus expect to prosper and not decline.
5.9
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Oh bhikkhus, i will teach you seven other dhammas for wellbeing. Listen and keep them in mind for i will speak. The bhikkhus replied to the exalted one: So be it, sir. And the exalted one spoke saying: Oh bhikkhus, as long as the bhikkhus develop the sevenfold bojjhanga, the-seven-factors-of-awakening, that is to say: the development of mindfulness as a factor of awakening; [2] the development of investigation of the reality of things as a factor of awakening; [3] the development of effort as a factor of awakening; [4] the development of joy as a factor of awakening; [5] the development of passaddhi, of-calm as a factor of awakening; [6] the development of samadhi, meditative-serenity as a factor of awakening, and [7] the development of upekkha, of-choiceless-awareness as a factor of awakening, so long will the bhikkhus expect to prosper and not decline.
5.10
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Oh bhikkhus, i will teach you seven other dhammas for wellbeing. Listen and keep them in mind for i will speak. The bhikkhus replied to the exalted one: So be it, sir. And the exalted one spoke saying: Oh bhikkhus, as long as the bhikkhus develop the perception of anicca, impermanence; [2] develop the perception of anatta, non-self; [3] develop the perception of asubha, perishableness; [4] develop the perception of adinava, the-obstacle-in-what-is-perishable; [5] develop the perception of pahana, of-letting-go; [6] develop the perception of viraga, of-non-grasping-at-self, and [7] develop the perception of nirodha, of-the-overcomming-of-grasping-at-a-self, so long will the bhikkhus expect to prosper and not decline.

5.11
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Oh bhikkhus, i will teach you six other dhammas for wellbeing. Listen and keep them in mind for i will speak. The bhikkhus replied to the exalted one: So be it, sir. And the exalted one spoke saying: Oh bhikkhus, as long as the bhikkhus practice metta, practice-caring in their actions towards others both in public and private so long will the bhikkhus expect to prosper and not decline. [2] As long as the bhikkhus practice caring in their speech towards others both in public and private so long will the bhikkhus expect to prosper and not decline. [3] As long as the bhikkhus practice caring in their actions of thought towards others both in public and private so long will the bhikkhus expect to prosper and not decline. [4] As long as the bhikkhus share with with each other the things they justly received in accordance with the regulations even down to the contents of as alms bowl, so long will the bhikkhus expect to prosper and not decline. [5] As long as the bhikkhus live, both in pubic and private, according to those principles conducive to liberation and praised by the wise, which are clear and conducive to meditation so long will the bhikkhus expect to prosper and not decline. [6] As long as the bhikkhus live among the ariyas, the-noble-ones, developing both in public and private that noble and liberating insight leading to the balanced cutting off of dukkha, the-cutting-off-of-dissatisfaction-insecurity, so long will the bhikkhus expect to prosper and not decline.
5.12
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Now while the exalted one was staying on eagle peak in the city of rajagraha, he spoke in summary to the bhikkhus saying: This is sila, integrity-of-conduct; this is samadhi, meditative-serenity, and this is panna, penetrating-insight. [2] Great is the fruit, great is the blessing of meditative-serenity when supported by integrity of conduct. [3] Great is the fruit, great is the blessing of penetrating-insight when supported by meditative-serenity. [4] For awareness based in penetrating-insight is set free from the asavas, from-the-obstructions. [5] The obstruction of sensations-as-self; the obstruction of conditiioned-existence-as-self; the obstruction of mistaken-views, and the obstruction of avijja, of-not-seeing-non-self.
5.13
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Oh householder, there are five blessings for the one who lives with integrity through mindfulness: first there is the obtaining of great fortune through effort; [2] Second, a good reputation spreads about; [3] Third, whatever assembly one enters, be it of nobles, brahmins, householders, or members of a spiritual order, one is confident and mindful; [4] Fourth, one passes away without fear; [5] And fifthly, upon the dissolution of the body, one arises in a state-of-wellbeing.
5.14
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Wherever the wise take their abode, may they support the bhikkus of good-conduct and the sublime-life who dwell there. [2] May they offer gifts to the devas in that place, for by being honored, the devas will honor them in turn even as a mother cares for her only child. [3] And so cared for by the devas, they will enjoy much blessing.
5.15
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] And at that place the exalted one spoke to the bhikkhus saying: [2] Oh bhikkhus, It is through not understanding and not grasping the four facts of the aryas, the-noble-ones, that we have wandered for such a long time in samsara, in the constant-round, both you and i.

5.16
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Therefore, ananda, i will proclaim to you the dhamma-adasa, the-dhamma-mirror, the-mirror-of-the-real, by which a noble disciple if so desired, may say of themselves: Cut off is arising in hellish-states, cut off is arising in the state of animality; cut off is arising in the state of a hungry-ghost and cut off is arising in any state of ill-being; I am entered the stream, freed from states of woe and assured of realizing sam-bodhi, full-awakening. [2] And what, ananda is the dhamma-mirror? [3] The noble-disciple sees and relies in the buddha, the-enlightened-one, as follows: [4] Such is the exalted one; the noble; the balanced and fully enlightened one; living with vision; living-well; the eye of the worlds; the supreme guide of people willing to learn; the teacher of devas and humans; the enlightened one; the exalted one.
5.17
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] The noble-disciple sees and relies in the dhamma, the-real well proclaimed by the exalted one, as follows: [2] Well proclaimed is the dhamma by the exalted one; to be seen here and now; immediate and timeless; inviting one to come and see for one’s self; leading to growth; to be directly known each for themselves by those who look.
5.18
 Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] The noble-disciple sees and relies in the ariya-sangha, the-society-of-noble-ones, as follows: [2] Living well is the society of the exalted one’s followers; living honestly is the society of the exalted one’s follower; living compassionately is the society of those who hear and understand, namely, the four pairs of persons and the eight kinds of individuals; worthy of gifts, worthy of respect, an incomparable field of merit for the world.
5.19
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Living in noble integrity-of-conduct, unbroken, intact, spotless, unblemished, liberating, praised by the wise, and free of both attachment to conditioned-existence-as-self, and attachment to outward acts-as-ends-in-themselves. [2] All this is conducive to meditative-serenity.
   
5.20
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Now when the exalted one had entered the vassa, the-rains-retreat, there arose in him a severe sickness and there arose in him severe pain like unto death. [2] But the exalted one remained mindful and aware undisturbed thereby. [3] Then this thought arose in the exalted one: It is not fitting that i should enter pari-nibbana, enter-the-further-cool, without speaking to the bhikkhu-sangha, to-the-mendicant-society, and without taking leave of the bhikkhu sangha, therefore through effort of will i will overcome this sickness and maintain life until the appropriate time. [4] And the exalted one through effort of will, overcame this sickness and maintained life until the appropriate time and the sickness subsided in him. [5] And when the exalted one began to recover and the sickness had subsided, he went out from his dwelling and sat down in the shadow of that dwelling on a seat prepared for him. [6] Then ananda went up to the place where the exalted one was; offered salutation, and respectfully sat to one side and spoke to the exalted one saying: [7] Oh sir i have seen how the exalted one was free of illness, and i have seen how the exalted one suffered, and in seeing the sickness of the exalted one my body was weakened like a weakened-vine and the horizon was darkened and my faculties clouded, and yet i took comfort in the thought that the exalted one would not enter pari-nirvana until he had given instructions concerning the bhikkhu sangha.
5.21
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[]] Ananda, what does the bhikkhu sangha expect from me, for i have proclaimed the dhamma, the-path-of-the-real, without inside or outside. [2] Ananda, the tathagata does not teach dhamma, teach-the-real, with the closed fist of a teacher who holds something back.
5.22
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Ananda, the tathagata does not think that it is he who should lead the bhikkhu-sangha, or that the bhikkhu-sangha depends on him. [2] Why should he then leave instructions concerning the matters of the bhikkhu-sangha? [3] I am now become old, and in the fullness of years, my journey is near its end. [4] I have reached my sum of days and i am now eighty years old. [5] Ananda, just as a worn out cart can be kept going only through supports, so too, the body of the tathagata can only be kept going by being bandaged up. [6] Ananda, it is only when the tathagata dwells in the serene-meditative abiding beyond all signs, feelings and sensations in that very signless serenity of awareness, that the body of the tathagata remains at ease.
5.23
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Ananda, therefore, dwell with direct-knowing-for-one’s-self as lamp, and with direct-knowing-for-one’s-self as refuge, seeking no other refuge, and dwell with the dhamma, the-real, as lamp and with dhamma, the-real, as refuge, seeking no other refuge. [2] And how, ananda, does a bhikkhu dwell with direct-knowing-for-one’s-self as lamp, and direct-knowing-for-one’s-self as refuge, seeking no other refuge; with the dhamma, the-real, as lamp and the dhamma, the-real as refuge, seeking no other refuge. [3] Ananda, herein a bhikkhu dwells perceiving the body in the very body, maintaining this training in mindfulness overcoming both the attempt to grasp at it and to push it away-as-self that is common in the world. [4] Again perceiving feeling in the very feeling, maintaining this training in mindfulness overcoming both the attempt to grasp at it and to push it away-as-self that is common in the world. [5] Again perceiving desire in the very desire maintaining this training in mindfulness overcoming both the attempt to grasp at it and to push it away-as-self that is common in the world. [6] Again, perceiving thought and phenomena in the very thought and phenomena, maintaining this training in mindfulness overcoming both the attempt to grasp at it and to push it away-as-self that is common in the world. [7] And so, ananda, does a bhikshu dwell with direct-knowing-for-one’s-self as lamp and direct-knowing-for-one’s-self as refuge, seeking no other refuge, and with the dhamma, the-real as lamp and the dhamma, the-real as refuge. seeking no other refuge. [8] Ananda, whether now, or in the future after my passing, whoever shall dwell with direct-knowing-for-one’s-self as lamp and direct-knowing-for-one’s-self as refuge, seeking no other refuge, and with the dhamma, the-real as lamp and the dhamma, the-real as refuge seeking no other refuge, it is they ananda, among the bhikkhus, who will rise above the darkness if they are willing to learn.
5.24
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Then the exalted one went to the chapala shrine. And upon arrival, sat down on a seat prepared for him. And ananda sat down respectfully to one side. Then the exalted one spoke to ananda saying: Ananda what a beautiful place is vesali, and what a delightful place is the udena shrine; the gotamaka shrine; the sevenfold mango shrine; the shrine of many heirs; the sarandada shrine, and this chapala shrine. [2] Ananda, know that those who develop, practice, abide in, expand and ascend to the very heights of the fourfold iddhi, the-fourfold-cause-of-accomplishment: namely-the-focus-of-will; effort; reason, and mindfulness, and have mastered them to the extent that they are able to use them as a vehicle and foundation, can if they so wish remain in the same arising for an entire age or for that portion of an age which has yet to come. [3] Now the tathagata, the-such-come, has fully developed and practiced them so that he can if he so desires, live for an entire age or for that portion of an age which has yet to come. [4] But even though such an evident suggestion and hint was given by the exalted one to ananda, still ananda was incapable of comprehending it, so that he did not ask the exalted one saying: May the exalted one, the sugata, the-well-going-one, out of compassion remain for the entire age, for the wellbeing and happiness of the great mass of creatures, for the blessing, good fortune and wellbeing of devas and humans. [5] But in this regard his mind was obscured by mara, by-the-mortal-one. [6] Then the exalted one spoke to the venerable ananda saying: Ananda, you may leave me for now, and do whatever you consider as fitting.
5.25
Maha pari nibbana sutta. Digha nikaya. Selected passage.
  [1] Then not long after the departure of ananda, mara, the-mortal-one, the deceptive one, appeared before the exalted one, and standing to one side, spoke to the exalted one saying: [2] Now is the time for the exalted one to pass away, now is the time for the exalted one to die, for even as the exalted one himself has said: Oh mara, i will not pass away until the bhikkhus and bhikkunis of the sangha and the householders both men and women have heard-well, are insightful and well-trained, prepared, informed, know the dhamma teachings, and the teachings that flow from them; are living in balance; living in honor; having learned the dhamma for themselves; are able to tell others of it. make it known, establish it, open it up, explain it and make it clear; until they are able to refute extreme views of dhamma, of-the-real with the middle-view of dhamma, the-middle-view-of-the-real, and are able to broadly spread the wonder-working dhamma, the-wonder-working reality, everywhere.
5.26
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] Sir, now that this perfect teaching activity of yours has been fulfilled, it is now time for the exalted one to pass on, it is now time for the exalted one to pass away. [2] And when mara, the-mortal-one, the deceptive onel, had said this, the exalted one replied saying: Oh mara, make yourself happy, for the passing away of the tathagata, the-passing-away-of-the-thus-come, will take place soon, for in three months the tathagata, the-thus-come, will pass away. [3] Thus did the exalted one while staying at the chapala shrine deliberately and intentionally renounce the remaining duration of compounded life. [4] At that time a great earthquake both awful and terrible arose and thunder burst forth form the sky.
5.27
Maha pari nibbana sutta. Digha nikaya. Selected passage.
Maha pari nibbana sutta. Digha nikaya. Selected passage.
[1] I know that when i approached the various large assemblies, and before i sat down to speak, or even began to speak, and regardless of how they appeared. [2] I made myself appear like unto them. [3] And whatever was their language became my language. [4] And i brought joy to them with a talk on the dhamma, a-talk-on-the-real, by making it appealing to them, by delighting them, and by setting them on fire with the dhamma, with-with-the-real.
Maha pari nibbana sutta. Digha nikaya. Selected passage

The Round Sutra is ended.
This is the buddha word.
As it is heard, so is it remembered.
As it is remembered, so is it recited.
As it is recited, so it is written.
As it is written, so is practiced.
As it is practiced, so is it understood.
As it is understood, so is it realized.
As it is realized, so it is passed on.
And as it is passed on,
So the buddha-dharma continues,
For the benefit and wellbeing of all.

Source

roundsutracollectionbookthree.blogspot.com.au