TEXT 51

法華諸品大意

The Greater Intent of the Various Chapters of the Dharma Flower [Sūtra]

(JPN: Hokke Shohon Dai’i)

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Translated into English by Rev. Jikai 慈海 Tyler Dehn

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Composed by the śramaṇa Saichō   The six clauses of [the Lotus Sūtra’s] common introduction, 1 offer the proof [of its exposition, arousing] faith. And so they are recounted at the beginning.2 [Whereas,] the five components of the specific introduction 3 indicate the [conditions] giving rise [to this particular sermon], and therefore they are placed next.   Thus, [compelled by his] doubts, the perfectly awakened Lord of Mercy [Maitreya], questioned thrice  and reflected once, before the Mother of Awakening (buddha-mātri) [Mañjuśri]CH.1.4 And the Dragon’s Spawn (kumārabhūtāya) 5 Mañjuśri answered in four [parts],6 in replying to these three questions of Ajita (i.e. Maitreya).   Thereafter, the unbidden Thunder of the Dharma roused ŚāriputraCH.2,7 throwing open the doors of his ‘hibernation hole’ (i.e. dormancy );8 and the stern winds of winnowing and accepting, blew away the wilting flowers of the excessively proud.9   The Two Wisdoms of all the Buddhas serves as its [external] signs and features;10 the True Characteristic and the Ten Such-like [Characteristics] serve as its liver and heart;11 opening up the Provisional to reveal the Real serves as its throat and larynx;12 and opening up the Near to reveal the Distant serves as its lips and tongue!13	沙門最澄撰。   夫六句通序。擧證信而首稱。五種別叙。表發起而次居。是以。等覺慈氏。問三念一疑於覺母。龍種文殊。答四酬三問於逸多。然則。無問法雷。驚開鶖子之蟄戸。簡許嚴風。吹去上慢之萎華。諸佛二智。 以爲標章。實相十如。以爲肝心。開權顯實。以爲咽喉。開近顯遠。以爲唇舌。	沙門最澄撰。   夫六句通序，擧證信而首稱。五種別叙，表發起而次居。   是以，等覺慈氏，問三念一疑於覺母。龍種文殊，答四酬三問於逸多。   然則，無問法雷，驚開鶖子之蟄戸; 簡許嚴風，吹去上慢之萎華。   諸佛二智，以爲標章; 實相十如，以爲肝心; 開權顯實，以爲咽喉; 開近顯遠，以爲唇舌!
For this reason, the Great Matter is the entirety of the Great Intent [for which the Buddhas] appear in the world, for all beings (lit. ‘all capacities’).14  [And this is why this Lotus Sūtra is, among all] that has, is, and will be expounded, the most difficult to believe and difficult to understand [of the sermons over His] entire ministry.15 [But as a result], even a child playfully drawing the Buddha’s] image with their fingernail,16 [or their gathering] sand [to make a] stūpa17 ranks highly as Causes [for becoming a]  Tathāgata. And with a small voice,18 intoning once,19 [one can] reach far [towards] the Fruit of Sublime Awakening.   The Four Unities20 of the Five Buddhas21  [spoken of in Chapter 2,22 harmonise like] zithers and lutes at the banquet of the scriptures; and the Six Principles23 of the Three and One [Vehicles are like] an embroidered brocade [which adorns one] at a recital.    The Three Carts outside the gateCH.3; the ‘opening up’ of skilful means [occurs] in [these] first three.24 The One Ox [Cart] on the bare ground; the ‘revealing’ of the Real [is found] in [this] last one.25 The wandering and Destitute SonCH.4; by means of his hired labour, came close to the house.26 And the Concerned Elder; by gathering in the nobles and subjects, bequeathed his wealth.27 The Three Grasses and Two TreesCH.5, alike return to a single earth;28 and the Four Great ŚrāvakasCH.6, together head towards a single fruit.29	所以大事因縁。盡出世大意於諸機。已今當説。極難信難解於一代。爪像沙塔。高登如來因。小音一稱。遠攀妙覺果。五佛之四一。琴瑟於契經之筵。六義之三一。錦繍於應誦之機。門外三車。開方便於先三。露地一牛。顯眞實於後一。跉跰窮子。縁傭賃而近宅。憂慮長者。集君臣而付財。三草二木。同歸一地。四大聲聞。倶趣一果。	所以大事因縁，盡出世大意於諸機。已、今、當説，極難信難解於一代。爪像、沙塔，高登如來因; 小音、一稱，遠攀妙覺果。   五佛之四一，琴瑟於契經之筵; 六義之三一，錦繍於應誦之機。   門外三車，開方便於先三; 露地一牛，顯眞實於後一。跉跰窮子，縁傭賃而近宅; 憂慮長者，集君臣而付財。三草二木，同歸一地; 四大聲聞，倶趣一果。
They slumbered in the Transformational City mid-way along the roadCH.7, then departed and came to the Place of Treasures.30 The Precious Jewel was fastened at the home of a friendCH.8, ensuring that he had wealth as he pleased.31 [The one who] heard much, Ānanda CH.9, on hearing the bestowal of his prediction [to Buddhahood,] recalled his past.32 And the patient one, Rāhula, received his profound confirmation, and realised [what was] to come.33 The Five Kinds of Dharma TeacherCH.1034 [voluntarily] allot [themselves] with beings, in [this] village of sorrow.35 [And with the] Three patterns,36 they gather the assembly of listeners in remote grottos. The Sublime Stūpa of PrabhūtaratnaCH.11 emerged [and went] up into the sky to verify the truth [of this Sūtra];37 and the Honoured Śākyamuni, Hero of the World, transformed the ground below to seat his guests.38 The Wicked-natured Devadatta CH.12 heard his prediction [even though he was] lying [in the lowest] Avīci.39 And the clever Dragon Girl offered up her Round Jewel and became a Buddha!40	眠化城於中路。去來寶處。繋寶珠於友宅。令恣資材。多聞慶喜。聞記莂而憶往。忍辱羅雲。受深決而覺來。五種法師。分同類於悲村。三箇儀軌。集聽衆於幽岫。多寶妙塔。踊上空而證實。釋尊世雄。變下地而坐客。惡性調達。臥阿鼻而聞記。聰明龍女。奉圓珠而成佛。	眠化城於中路，去來寶處; 繋寶珠於友宅，令恣資材。多聞慶喜，聞記莂而憶往; 忍辱羅雲，受深決而覺來。五種法師，分同類於悲村; 三箇儀軌，集聽衆於幽岫。多寶妙塔，踊上空而證實; 釋尊世雄，變下地而坐客。惡性調達，臥阿鼻而聞記; 聰明龍女，奉圓珠而成佛。
[Having] attained [their] predictions, [those] men [who have] overcome want (i.e. bhikṣu)CH.13, generated the vow to spread this Sūtra in other lands;41 [and those] begging-women (i.e. bhikṣuṇī) shifted in their countenance [out of anxious expectation], seeking to receive a prediction in the future.42  The Four Easeful and Blissful PracticesCH.14, [serve as] a ‘divining mirror’, into the initial work;43 [and even] the name of the One Buddha Vehicle, is difficult to hear in the ten directions.44 [Having] destroyed the brigands of Māra (Māra-pratyarthika),45  they then attained the Bright Jewel;46 and seeing Dharmic dreams,47  they will accomplish [merits] precisely as it [describes].48 The Bodhisattva ViśiṣṭacāritraCH.15 [and the others,] rent the Great Earth asunder, everywhere.49 And the Tathāgata who was able to ascend [from the finite to the infinite], revealed His Fundamental StateCH.16 across the three times.50  [Those in the] very seats [of the assembly], in eight lives51 or in one lifeCH.17,52 ascended to the [stage of] Partial [Identity with] the Truth (分眞卽), or [the stage of] Complete [Identity with the Truth]. 53 And for future generations [after the Buddha’s passing,]54 the Five GradesCH.1855 and [Purification of] the Six56 Sense-organsCH.1957 guides one through [the stages of] Identity in Contemplative Cultivation, [and of] Identity in Appearance.	得記除饉男。發願弘此經於他國。未記乞士女。改顏求受記於將來。四安樂行。龜鏡於初業。一佛乘名。難聞於十方。摧魔賊而得明珠。見法夢而尅即是。淨行菩薩。裂大地於萬方。能昇如來。顯本地於三世。八生一生。登分眞究竟於即座。五品六根。導觀行相似於後代。	得記除饉男，發願弘此經於他國; 未記乞士女，改顏求受記於將來。四安樂行，龜鏡於初業; 一佛乘名，難聞於十方。摧魔賊而得明珠; 見法夢而尅即是。淨行菩薩，裂大地於萬方。能昇如來，顯本地於三世。八生、一生，登分眞、究竟於即座; 五品、六根，導觀行、相似於後代。
The image of the Three Buddha-Natures,58 is reflected in the mirror of the [Bodhisattva] Never Despise CH.20.59 And the shadows of the Ten CH.21Dhyānic Powers 60float upon the lake of long abiding. 61 With three rubbings [of the head]CH.22 and three exhortations as the entrustment,62 the three karmas of the Tathāgata moved. And with the three venerations and three responses,63 the ten wholesome [actions] 64 of a bodhisattva were shaken. The Partial Embodiments [of Śākyamuni] then returned to their original lands, and the Stūpa of Prabhūtaratna also closed its jade doors.65	三佛性之像。鑒於不輕鏡。十禪力之影。浮於舊住池。三摩三唱付。動如來三業。三敬三答禮。振菩薩十善。分身既還於本土。寶塔亦閉於玉扉。	三佛性之像，鑒於不輕鏡; 十禪力之影，浮於舊住池。三摩三唱付，動如來三業; 三敬三答禮，振菩薩十善。分身既還於本土，寶塔亦閉於玉扉。
SarvasattvapriyadarśanaCH.23 burnt his body,66 and with ten [or so] analogies, he praised the Sūtra.  67 [When] GadgadasvaraCH.24 entered the land, full were the alms-bowls and delighted were the eyes.68  And as AvalokiteśvaraCH.25 wanders about [through] the Universal Gateway, the seven calamities69 are forever vapourised and rolled away.70 Bhaiṣajyarāja utteredCH.26 his dhāraṇī, 71  and the three disasters too,72 melted away [like dew]. The wrong-viewed King Śubhavyūha,CH.27 [was able] to enter the Path due to his two sons .73 And riding upon his elephant, SamantabhadraCH.28 appears before [those who repent] for three times seven [days] (i.e. 21 days).74	喜見燒身。十喩讚經。妙音入國。萬鉢樂目。觀音遊普門。七難永霧卷。藥王説惣持。三災亦霜消。邪見嚴王。縁二子而入道。乘象普賢。期三七而出前。	喜見燒身，十喩讚經。妙音入國，萬鉢樂目。觀音遊普門，七難永霧卷。藥王説惣持，三災亦霜消。邪見嚴王，縁二子而入道。乘象普賢，期三七而出前。
The Bright Jewel in the top-knot, and the Sublime Fruit in the palm [of one’s] hand; these encapsulate all that we have spoken about.	髻中明珠。掌中妙菓。蓋謂斯矣。	髻中明珠，掌中妙菓，蓋謂斯矣。
Editor’s remark: this book is [alternatively] named “The Greater Outline of the Dharma Flower [Sūtra]”, and also called “The Greater Intent of the Twenty-eight Chapters of the Dharma Flower [Sūtra].”	編者云。本書一名法華大綱。亦名法華二十八品大意。	編者云: 本書一名《法華大綱》，亦名《法華二十八品大意》。

原本：　　山家餘雋所録。

　　對校本。

　　　　　一本　敬光師編幼學顯密初門全一卷刊時不詳。

1. The opening line of the Lotus can is divided into 6 ‘clausal chunks’ as below, and this is referred to as the common introduction of a sūtra because all scriptures share these common opening components:
   -如是: Thus; like this…
   -我聞: …I have heard…
   -一時: …at one time…
   -佛: …The Buddha…
   -住王舍城耆闍崛山中: …was staying on Mount Gṛdhrakūṭa at Rājagṛha…
   -與大比丘眾萬二千人俱: …together with an assembly of Mahābhikṣus, twelve thousand individuals in total.
   –These are known as the Six [Requisite] Fulfilments/六成就 and they are understood to legitimate a sūtra by way of its particulars. They are therefore seen as the locus which generates faith in the practitioner at the outset, but also that which is required by the Buddha, to confer orthodoxy to the exposition.
2. 
   –信成就 The Fulfilment of Faith:
   如是: Thus; like this…
   –Personal transmission; continuity of Buddhavacana.
   –聞成就 The Fulfilment of Being Heard:
   我聞: …I have heard…
   –The individual who is recounting it (i.e. Ānanda).
   -時成就 The Fulfilment of Time:
   一時: …at one time…
   –Specific time- rather than vagueries.
   -主成就 The Fulfilment of Expounder:
   佛: …The Buddha…
    –The expounder- and therefore the expounder’s authority to speak.
   -處成就 The Fulfilment of Place:
   住王舍城耆闍崛山中: …was staying on Mount Gṛdhrakūṭa at Rājagṛha…
    –Specific place- rather than vagueries.
   -衆成就The Fulfilment of Audience:
   與大比丘眾萬二千人俱: …together with an assembly of Mahābhikṣus, twelve thousand individuals in total
   –Specific audience (who can verify the sermon)- rather than vagueries.
3. 《妙法蓮華經》卷1〈1序品〉：「爾時世尊，四眾圍遶，供養、恭敬、尊重、讚歎。為諸菩薩說大乘經，名無量義，教菩薩法，佛所護念。佛說此經已，結加趺坐，入於無量義處三昧，身心不動。」
   (CBETA 2025.R3, T09, no. 262, p. 2b7-16)
   The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 1: Chapter 1: “Introduction”):
   Thereupon the World Honoured One, surrounded by the four assemblies, received offerings, reverence and praise. [Then,] He expounded a Mahāyāna sūtra for the sake of all the bodhisattvas, called the Infinite Meanings; the method for teaching Bodhisattvas, which is maintained in the thoughts of the Buddhas. Having expounded this sūtra, He crossed His legs and entered the Infinite Meanings Samādhi, and neither moved in body or mind….
4. 妙法蓮華經》卷1〈1序品〉：「爾時彌勒菩薩作是念：「今者世尊現神變相，以何因緣而有此瑞？今佛世尊入于三昧。是不可思議、現希有事，當以問誰？誰能答者？」復作此念：「是文殊師利，法王之子，已曾親近供養過去無量諸佛。必應見此希有之相，我今當問。」」
   (CBETA 2025.R3, T09, no. 262, p. 2b24-29)
   The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 1: Chapter 1: “Introduction”):
   Thereupon, Maitreya Bodhisattva had this thought: “Presently the World Honoured One manifests instances of supranormal transformation. Due to what causes and conditions then, are there these signs? Now the Buddha World Honoured One has entered samādhi. [And so, regarding] these rare occurrences which are inconceivable and inexpressible, whom should I ask? And who is capable of answering them?” He further had this thought: “This prince of the Dharma King, Mañjuśrī, has already drawn near to, and made offerings to all of the infinite Buddhas of the past. He has surely observed these unusual signs [before, and so] I will now ask him. ”
5. The Chinese ‘dragon spawn’ or ‘seed of the dragon’ 龍種,is a Chinese term referring to the crown prince; that is, the ‘seed’ 種 of the Emperor (who was symbolised by a dragon). It is however in this case, a translation of one of Mañjuśri’s epithets (i.e. kumārabhūtāya).
6. 《妙法蓮華經文句》卷3〈序品〉：「從「是時文殊師利語彌勒」下訖偈，名答問序，有長行偈頌。長行文為四：一、從「語彌勒」下，名惟忖答；二、從「善男子我於過去」下，名略曾見答；三、從「諸善男子如過去」下，名廣曾見答；四、從「今見此瑞與本無異」下，名分明判答。夫以下測上，止可罔像卜度、惟昔儔今，不可頓決。所以初從髣髴，次引略見，略見未周，更引廣見，以多證一，爾乃分判。」
   (CBETA 2025.R3, T34, no. 1718, p. 32c11-22)
   The Words and Phrases of the Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 3: Chapter 1: “Introduction”):
   From “At that time Mañjuśri spoke to Maitreya…” to the end of the verses, is referred to as the initial answering of the questions, and it consists of [both] prose and verse. The prose passages [are divisible] into four [parts]: 1) From “spoke to Maitreya…” onwards is called the ‘estimative answer’; 2) from “…good sons! I have in the past… ” onwards is called the ‘answer [by way of] a summary of past observances’; 3) From “All you good sons! It is just as in the past…” onwards, is called the ‘answer [by way of a] detailed [account] of former observances; 4) From “These signs which we now observe, are no different from the previous [ones I recounted,] ” onwards, is called the ‘carefully reasoned judgement’. In using the last [occurrence] to interpret the most recent [occurrence], one may only speculate generally. And in pondering the past to determine the present, one cannot [offer a] definitive conclusion. And so initially he conjectures, and then draws summarily [from former] observations. Summary observations are not complete, [and so] he then draws extensively [from former] observations to prove the one [truth] with much, and only then is this a ‘carefully [reasoned] judgement’.
    
   SEE BELOW FOR PERTINENT SECTIONS FROM THE LOTUS FOR THIS DISCUSSION：
    
   《妙法蓮華經》卷1〈1序品〉：「爾時文殊師利語彌勒菩薩摩訶薩及諸大士：「善男子等！如我惟忖，今佛世尊欲說大法，雨大法雨，吹大法螺，擊大法鼓，演大法義。諸善男子！我於過去諸佛，曾見此瑞，放斯光已，即說大法。是故當知，今佛現光，亦復如是。欲令眾生，咸得聞知一切世間難信之法，故現斯瑞。」
   (CBETA 2025.R3, T09, no. 262, p. 3c11-17)
   The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 1: Chapter 1: “Introduction”):
   Thereupon, Mañjuśri spoke to the Bodhisattva Mahāsattva Maitreya and all of the great beings, [saying]: “Good sons! According to my estimation, the Buddha World Honoured One intends to expound the Great Dharma; to pour down the Great Dharma rains; to blow the Great Dharma conch; to beat the Great Dharma drum; and to proclaim the Great Dharma doctrine. All you good sons! I have previously observed these signs with all of the Buddhas of the past, and on having emitted such a light, they then expounded the Great Dharma. Therefore, you ought to know that the present Buddha’s manifestation of light is also like this. Desiring that sentient beings all hear and comprehend that Dharma which is difficult to believe for all the world, He therefore manifests these signs.”
    
   《妙法蓮華經》卷1〈1 序品〉：「「諸善男子！如過去無量無邊不可思議阿僧祇劫，爾時有佛，號日月燈明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，演說正法，初善中善後善，其義深遠，其語巧妙，純一無雜，具足清白梵行之相。為求聲聞者說應四諦法，度生老病死，究竟涅槃；為求辟支佛者說應十二因緣法；為諸菩薩說應六波羅蜜，令得阿耨多羅三藐三菩提，成一切種智。」(CBETA 2025.R3, T09, no. 262, p. 3c17-26)
   The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 1: Chapter 1: “Introduction”):
   “All you good sons! It is just as in the past, infinite, boundless, inconceivable and inexpressible asamkhyeya kalpas [ago]. For at that time there was a Buddha called Candrasūryapradīpa Tathāgata, Arhat, Samyak-saṃbodhi, Vidyā-caraṇa-saṃpanna, Sugata, Loka-vid, Anuttara, Puruṣa-damya-sārathi, Śāstā deva-manuṣyāṇām, Buddho Bhagavat. He proclaimed and expounded the True Dharma (Saddharma) which is good in the beginning; good in the middle; and good at the end. Its doctrines are profound and far reaching; its words are ingenious and sublime; it is wholly the one, and without other; and it is the marker for the perfection of Stainless Brahmacaryā. For the sake of those seeking Śrāvaka-hood, He expounded the dharma of the Four [Noble] Truths, liberating one from birth, old-age, sickness and death, culminating in Nirvāṇa; for the sake of those seeking Pratyekabuddha-hood, He expounded the dharma of the Twelve Causes and Conditions; and for the sake of all the bodhisattvas he expounded the Six Pāramitās, which cause one to attain Anuttara samyak saṃbodhi, and the accomplishment of the Knowledge of All Modes (Sarvākāra-jñāna).”
    
   《妙法蓮華經》卷1〈1序品〉：「今見此瑞，與本無異，是故惟忖：『今日如來當說大乘經，名妙法蓮華，教菩薩法，佛所護念。』」」
   (CBETA 2025.R3, T09, no. 262, p. 4b16-18)
   The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 1: Chapter 1: “Introduction”):
   “These signs which we now observe, are no different from the previous [ones I recounted,] and therefore I estimate: that today the Tathāgata will expound the Mahāyāna Sūtra named ‘The Lotus Flower of the Sublime Dharma’, which is the dharma for instructing bodhisattvas, and that which the Buddhas maintain in their thoughts.”
7. At the beginning of Chapter 2, the Buddha addresses Śāriputra without having been asked any question (hence, ‘unbidden’), at the end of which the Buddha tells Śāriputra that he must not ask about such matters. Again, no question has actually been asked of the Buddha, and the entire set up is a ruse; He speaks of His own accord, to prompt Śāriputra to press for more:
    《妙法蓮華經》卷1〈2方便品〉：「爾時，世尊從三昧安詳而起，告舍利弗：「諸佛智慧甚深無量，其智慧門難解難入，一切聲聞、辟支佛所不能知。所以者何？佛曾親近百千萬億無數諸佛，盡行諸佛無量道法，勇猛精進名稱普聞，成就甚深未曾有法，隨宜所說意趣難解。舍利弗！吾從成佛已來，種種因緣，種種譬喻，廣演言教無數方便，引導眾生令離諸著。所以者何？如來方便知見波羅蜜皆已具足。舍利弗！如來知見，廣大深遠，無量無礙，力、無所畏、禪定、解脫三昧，深入無際，成就一切未曾有法。舍利弗！如來能種種分別，巧說諸法，言辭柔軟，悅可眾心。舍利弗！取要言之，無量無邊未曾有法，佛悉成就。「止，舍利弗！不須復說。所以者何？佛所成就第一希有難解之法。唯佛與佛乃能究盡諸法實相，所謂諸法如是相，如是性，如是體，如是力，如是作，如是因，如是緣，如是果，如是報，如是本末究竟等。」」
   (CBETA 2025.R3, T09, no. 262, p. 5b25-c13)
   The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 1: Chapter 2: “Skilful Means”):
   Thereupon, the World Honoured One arose calmly from His samādhi, and addressed Śāriputra [Thus]: “The wisdom of all the Buddhas is deeply and profoundly infinite, [and so] the gateway [to this] wisdom [is therefore] difficult to comprehend and difficult to enter. It is that which all  śrāvakas and pratyekabuddhas are unable to know! Wherefore?  Wherefore? The Buddhas have in the past been in intimate proximity to all the tens and hundreds of thousands of numberless Buddhas; have exhaustively cultivated all of the infinite dharmas of all those Buddhas; and have courageously and diligently [become] extensively renowned. Having accomplished the deeply profound and unprecedented Dharma, they have expounded it in accord with what is appropriate, [but] Their intentions are difficult to understand. Śāriputra! Since I became a Buddha, it is [by means of] various causes and conditions, and various parables and metaphors, that I have extensively propagated the Spoken Teachings, [and it is with] numberless skilful means that I have guided sentient beings, causing them to freed from all attachments. Wherefore? The Tathāgatas have all already perfected the pāramitās of  Upāya, and Knowledge and Insight. Śāriputra! The Knowledge and Insight of the Tathāgatas is vast, great, deep and far-reaching; with infinite and unobstructed powers, fearlessness, meditative absorptions, liberations and samādhis, They enter deeply into the Limitless, and accomplish all unprecedented Dharmas. Śāriputra! The Tathāgatas are able with various distinctions to cleverly expound various Dharmas, and with gentle words bring joy to the hearts of the masses. Śāriputra! In short, all the infinite, boundless and unprecedented Dharmas have been entirely accomplished by the Buddhas. Stop! I must not speak on [this] further. Wherefore? That which has been accomplished by the Buddhas is the Supremely Rare and Difficult to Understand Dharma. Only a Buddha together with a Buddha can fully fathom the True Characteristic of all dharmas. [That is] the so-called such-like characteristic, such-like nature, such-like essence, such-like power; such-like productivity, such-like cause, such-like condition, such-like fruit, such-like reward, and such-like beginning and end ultimately the same.”
8. Śāriputra is ‘roused’ to repeatedly ask that the Buddha expound on this, despite the Buddha’s protestation:
    《妙法蓮華經》卷1〈2方便品〉：「無上兩足尊，  願說第一法， 我為佛長子，  唯垂分別說。 是會無量眾，  能敬信此法， 佛已曾世世，  教化如是等， 皆一心合掌，  欲聽受佛語。 我等千二百，  及餘求佛者， 願為此眾故， 唯垂分別說。 是等聞此法，  則生大歡喜。」」
   (CBETA 2022.Q3, T09, no. 262, pp. 6c26-7a4)
   The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 1: Chapter 2: “Skilful Means”):
   “Unsurpassed One of the Two Perfections, I beg that you speak the Supreme Dharma. I am the eldest son of the Buddha, [and I] only [hope that you] condescend and discriminate it for us. In this assembly infinite multitudes are able to respect and believe this Dharma. The Buddha has already transformed [beings] such as these age after age, and they put their palms together with single mind, desiring to listen and receive the Buddha’s words. We twelve-hundred and others who desire Buddhahood, hope for the sake of this multitude only [that you will] condescend to discriminate and preach it! These [beings] hearing this Dharma will then give rise to great joy.”
9. 《妙法蓮華經》卷1〈2方便品〉：「爾時世尊告舍利弗：「汝已慇懃三請，豈得不說。汝今諦聽，善思念之，吾當為汝分別解說。」說此語時，會中有比丘、比丘尼、優婆塞、優婆夷五千人等，即從座起，禮佛而退。所以者何？此輩罪根深重及增上慢，未得謂得、未證謂證，有如此失，是以不住。世尊默然而不制止。」
   (CBETA 2022.Q3, T09, no. 262, p. 7a5-11)
   The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 1: Chapter 2: “Skilful Means”):
   Thereupon the Buddha told Śāriputra: “You have earnestly requested thrice; how could I not speak of it. You should now listen carefully and well reflect upon it [for] I will for your sake discriminate and explain it.”
   At the time he said these words, within the assembly were five-thousand bhikṣu, bhikṣuṇī, upāsaka and upāsikā
   who then rose from their seat, bowed to the Buddha and retired. Wherefore? The roots of sin in these fellows were deep and heavy and they were exceedingly proud [thinking they] had attained what they had not attained, [thinking they] had realised what they had not realised. With such faults as these,  they therefore did not stay. The World Honoured One was silent and did not restrain.”
    
   《妙法蓮華經》卷1〈2方便品〉：「爾時佛告舍利弗：「我今此眾，無復枝葉，純有貞實。舍利弗！如是增上慢人，退亦佳矣。汝今善聽，當為汝說。」」
   (CBETA 2022.Q3, T09, no. 262, p. 7a12-14)
   The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 1: Chapter 2: “Skilful Means”):
   Thereupon the Buddha told Śāriputra: “I now in this assembly am without twigs and leaves [for] the pure of character are solely present. Śāriputra! For such arrogant individuals as these, leaving is a good. Now you [should] well listen as I will preach for your sake.”
10. 《妙法蓮華經》卷
    1〈1 序品〉：「「諸善男子！如過去無量無邊不可思議阿僧祇劫，爾時有佛，號日月燈明如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，演說正法，初善中善後善，其義深遠，其語巧妙，純一無雜，具足清白梵行之相。」
    (CBETA 2025.R3, T09, no. 262, p. 3c17-26)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 1: Chapter 1: “Introduction”):
    “All you good sons! It is just as in the past, infinite, boundless, inconceivable and inexpressible asamkhyeya kalpas [ago]. For at that time there was a Buddha called Candrasūryapradīpa Tathāgata, Arhat, Samyak-saṃbodhi, Vidyā-caraṇa-saṃpanna, Sugata, Loka-vid, Anuttara, Puruṣa-damya-sārathi, Śāstā deva-manuṣyāṇām, Buddho Bhagavat. He proclaimed and expounded the True Dharma (Saddharma) which is good in the beginning; good in the middle; and good at the end. Its [inner] doctrines are profound and far reaching; its [external] words are ingenious and sublime; it is wholly the one, and without other; and it is the marker for the perfection of Stainless Brahmacaryā. ”
11. 《妙法蓮華經》卷1〈2方便品〉：「唯佛與佛乃能究盡諸法實相，所謂諸法如是相，如是性，如是體，如是力，如是作，如是因，如是緣，如是果，如是報，如是本末究竟等。」」
    (CBETA 2022.Q3, T09, no. 262, p. 5c10-14)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 1: Chapter 2:“Skilful Means”):
    Only a Buddha together with a Buddha can fully fathom the True Characteristic of all dharmas. [That is] the so-called such-like characteristic, such-like nature, such-like essence, such-like power; such-like productivity, such-like cause, such-like condition, such-like fruit, such-like reward, and such-like beginning and end ultimately the same.
12. 《妙法蓮華經》卷1〈2 方便品〉：來世得作佛，我有方便力，開示三乘法。一切諸世尊，皆說一乘道，今此諸大眾，皆應除疑惑，諸佛語無異，唯一無二乘。」(CBETA 2022.Q3, T09, no. 262, p. 8b22-c1)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 1: Chapter 2: “Skilful Means”):
    Therefore Śāriputra! I set up skilful means, and preach the path to the end of all sufferings, and reveal this as nirvana. Though I preach nirvana, this is not the true extinction [for] all dharmas from the beginning until now have always had the characteristic of quiescent extinction to them. The sons of the Buddha having completed the path of cultivation, will in a future life attain Buddhahood. I possess the power of skilful means and so I open-up and reveal the Dharma of the Three Vehicles. All the various World Honoured Ones all preach the path of the One Vehicle, [and so] now all of this great assembly should wholly overcome their doubts [as] the words of all the Buddhas are without difference; there is only one, not two vehicles.
13. 《妙法蓮華經》卷5
    〈16如來壽量品〉：「一切世間天、人及阿修羅，皆謂：『今釋迦牟尼佛，出釋氏宮，去伽耶城不遠，坐於道場，得阿耨多羅三藐三菩提。』然，善男子！我實成佛已來無量無邊百千萬億那由他劫。譬如五百千萬億那由他阿僧祇三千大千世界，假使有人末為微塵，過於東方五百千萬億那由他阿僧祇國乃下一塵，如是東行，盡是微塵。諸善男子！於意云何？是諸世界，可得思惟校計知其數不？」彌勒菩薩等俱白佛言：「世尊！是諸世界，無量無邊，非算數所知，亦非心力所及；一切聲聞、辟支佛，以無漏智，不能思惟知其限數；我等住阿惟越致地，於是事中亦所不達。世尊！如是諸世界，無量無邊。」爾時佛告大菩薩眾：「諸善男子！今當分明宣語汝等。是諸世界，若著微塵及不著者盡以為塵，一塵一劫，我成佛已來，復過於此百千萬億那由他阿僧祇劫。自從是來，我常在此娑婆世界說法教化，亦於餘處百千萬億那由他阿僧祇國導利眾生。」
    (CBETA 2024.R3, T09, no. 262, p. 42b9-28)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 5: Chapter 16: “Lifespan of the Tathāgata”):
    The devas, humans-beings and asuras of all the worlds altogether say: “the present Śākyamuni Buddha left the Palace of the Śākya Clan, went [to a place] not far from the city of Gayā, and sitting at the Place of the Way (bodhimaṇḍa), He attained anuttarā samyak saṃbodhi.” On the contrary, Good sons! In fact, since I became a Buddha until now, [it has been] infinite boundless hundreds of thousands of koṭī of nayutas of aeon. For example, suppose that there was a person who took five hundred koṭī of nayuta of asaṃkhya Three-thousand Great Thousand-fold Worlds, and powdered them into fine dust, and then went east through five hundred koṭī of nayuta of asaṃkhya lands at which point he dropped a single mote-of-dust. And in this manner he travelled east, exhausting these fine motes-of-dust. What do you think: could all of these various worlds be reckoned and calculated, [such that their] number could be known or not?
    Maitreya Bodhisattva together with the rest together responded to the Buddha saying:
    “World Honoured One! All of these worlds would be infinite and boundless, and so their number could not be known by calculation, nor could the capacity of the mind reach it. All of the śrāvakas and pratyekabuddhas by means of the Knowledge that is Without Outflow, would not be able to deliberate on them and know the limits of their number; and all of us [bodhisattvas] who dwell at the Stage of Avaivartika, could not succeed in this matter. World Honoured One! In these ways are all of these various worlds infinite, and boundless.”
    Thereupon, the Buddha spoke to the assembly of Great Bodhisattvas [saying]: “All good sons, I will now now clarify and explain it to you. If all of these various worlds [including those in which he] placed a fine mote, and [those in which he] did not place a fine mote, were entirely made into motes, and then each mote [was equal to] an aeon; the time since I became a Buddha until now would again exceed this by hundreds of thousands of koṭī of nayuta of asaṃkhya aeon. From that time until this one, I have forever been in this Sahā World expounding the Dharma and teaching and transforming [beings]. I have also been in other places, hundreds of thousands of koṭī of nayuta of asaṃkhya lands, guiding and benefiting sentient beings.”
14. 《妙法蓮華經》卷1〈2方便品〉：「佛告舍利弗：「如是妙法，諸佛如來時乃說之，如優曇鉢華，時一現耳。舍利弗！汝等當信佛之所說，言不虛妄。舍利弗！諸佛隨宜說法，意趣難解。所以者何？我以無數方便，種種因緣、譬喻言辭，演說諸法。是法非思量分別之所能解，唯有諸佛乃能知之。所以者何？諸佛世尊唯以一大事因緣故出現於世。舍利弗！云何名諸佛世尊唯以一大事因緣故出現於世？諸佛世尊，欲令眾生開佛知見，使得清淨故，出現於世；欲示眾生佛之知見故，出現於世；欲令眾生悟佛知見故，出現於世；欲令眾生入佛知見道故，出現於世。舍利弗！是為諸佛以一大事因緣故出現於世。」」
    (CBETA 2022.Q3, T09, no. 262, p. 7a15-28)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 1: Chapter 2: “Skilful Means”):
    The Buddha told Śāriputra: All of the Buddha-tathāgatas only rarely expound such a sublime Dharma as this; like the udumbara flower which appears but once. Śāriputra! You all should believe that which the Buddha says, for his words are not vacuous. Śāriputra! All the Buddhas expound the Dharma in accord with what is appropriate, [but their] intention is difficult to comprehend. Wherefore? I with numberless skilful means, various causes and conditions, metaphors, words and terms, lecture upon all the Dharmas. This Dharma is that which is not capable of being measured or discriminated with reflection; it is that which only all the Buddhas are capable of knowing. Wherefore? All of the Buddha-world-honoured-ones appear in the world for only one-great-matter. Śāriputra! Why do I say that all the Buddha-world-honoured-ones appear in the world for only one-great-matter? All the Buddha-world-honoured-ones appear in the world desiring to cause sentient beings to open-up the knowledge and insight of the Buddhas, and be purified thereby; because they desire to show sentient beings the knowledge and insight of the Buddhas they appear in the world; because they desire to awaken sentient beings to the knowledge and insight of the Buddhas they appear in the world; and because they desire to cause sentient beings to enter into the knowledge and insight of the Buddhas they appear in the world. Śāriputra! This is the One-great-matter for which all the Buddhas appear in the world.”
15. 《妙法蓮華經》卷4〈10法師品〉：「爾時佛復告藥王菩薩摩訶薩：「我所說經典無量千萬億，已說、今說、當說，而於其中，此法華經最為難信難解。」
    (CBETA 2025.R3, T09, no. 262, p. 31b16-18)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 4: Chapter 10: “Dharmabhāṇaka”):
    Thereupon, the Buddha again addressed the Bodhisattva Mahāsattva Bhaiṣajyarāja [saying]: “Of the infinite thousands of tens of thousands of koṭis of sūtra texts I have expounded; those expounded, presently being expounded, and to be expounded among them this Dharma Flower Sūtra is the most difficult to believe and difficult to understand.”
16. 妙法蓮華經》卷1〈2方便品〉：「乃至童子戲，  若草木及筆， 或以指爪甲， 而畫作佛像，如是諸人等， 漸漸積功德，具足大悲心，皆已成佛道。」(CBETA 2025.R3, T09, no. 262, p. 9a5-8)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 1: Chapter 2: “Skilful Means”):
    Even a child’s play, in which it draws an image of the Buddha either with [a stalk of] grass, a stick, a brush or with its fingernail;  all such persons as these have gradually accumulated merit, perfected the Mind of Great Compassion, and have all already accomplished Buddhahood.
17. 《妙法蓮華經》卷1〈2方便品〉：「乃至童子戲，  聚沙為佛塔，如是諸人等，皆已成佛道。」(CBETA 2025.R3, T09, no. 262, p. 8c24-25)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 1: Chapter 2: “Skilful Means”):
    Even a child’s play, in which it gathers sand into a stūpa of the Buddhas; all such persons as these have all already accomplished Buddhahood.
18. 《妙法蓮華經》卷1〈2方便品〉：「或以歡喜心，  歌唄頌佛德， 乃至一小音，皆已成佛道。」
    (CBETA 2025.R3, T09, no. 262, p. 9a15-16)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 1: Chapter 2: “Skilful Means”):
    Or if with joyful hearts, they sing hymnal verses on the Buddha’s virtues, even with a single small voice; all of them have already accomplished Buddhahood.
19. 《妙法蓮華經》卷1
    〈2方便品〉：「若人散亂心，  入於塔廟中， 一稱南無佛，
     皆已成佛道。」(CBETA 2025.R3, T09, no. 262, p. 9a24-25)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 1: Chapter 2: “Skilful Means”):
    If there are individuals of scattered mind, who enter into stūpas or temples, and [even] once intone “Namo Buddhaya!; all of them have already accomplished Buddhahood.”
20. 1) The Unity of Teaching 教一: One Buddha Vehicle 一佛乘. 2)The Unity of Cultivation 行一: The Path of the Bodhisattva 菩薩道.
    3) The Unity of Practitioners 人一: Only Bodhisattvas 但菩薩.
    4) The Unity of Principle 理一: The True Characteristic of all Dharmas 實相.
21. 《妙法蓮華經文句》卷4〈釋方便品〉：「從「如是妙法」下，是正廣說。文為二：一、明四佛章，廣上諸佛權實；二、明釋迦章，廣上釋迦權實。(CBETA 2025.R3, T34, no. 1718, p. 49a23-b6)
    The Words and Phrases of the Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 4: Chapter 2: “Skilful Means”):
    [In the passage] from “such a sublime Dharma as this…” onwards: this is the proper detailed exposition. The text of which divides into two [parts]: 1) the explanation of the section on the four buddhas, which extensively puts forward the Provisional and True [teachings] of the various buddhas; 2) the explanation of the of section on Śākyamuni, which extensively puts forward the Provisional and True [teachings] of Śākyamuni.
22. 《妙法蓮華經》卷1
    〈2方便品〉：「佛告舍利弗：「諸佛如來但教化菩薩，諸有所作，常為一事，唯以佛之知見示悟眾生。舍利弗！如來但以一佛乘故，為眾生說法，無有餘乘，若二、若三。舍利弗！一切十方諸佛，法亦如是。「舍利弗！過去諸佛，以無量無數方便，種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。是諸眾生從諸佛聞法，究竟皆得一切種智。「舍利弗！未來諸佛當出於世，亦以無量無數方便，種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。是諸眾生從佛聞法，究竟皆得一切種智。「舍利弗！現在十方無量百千萬億佛土中，諸佛世尊多所饒益安樂眾生。是諸佛亦以無量無數方便，種種因緣、譬喻言辭，而為眾生演說諸法，是法皆為一佛乘故。是諸眾生從佛聞法，究竟皆得一切種智。「舍利弗！是諸佛但教化菩薩，欲以佛之知見示眾生故，欲以佛之知見悟眾生故，欲令眾生入佛之知見故。「舍利弗！我今亦復如是，知諸眾生有種種欲，深心所著，隨其本性，以種種因緣、譬喻言辭，方便力而為說法。舍利弗！如此皆為得一佛乘、一切種智故。」
    (CBETA 2025.R3, T09, no. 262, p. 7a29-b22)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 1: Chapter 2: “Skilful Means”):
    The Buddha told Śāriputra: “All the Buddha-tathāgatas teach and transform only Bodhisattvas. All that they do is always for One Matter; it is only to show and awaken sentient beings to the knowledge and insight of the Buddhas. Śāriputra! For the sake of preaching the Dharma to sentient beings, the Tathāgatas only make use of the One Buddha Vehicle. There are no other vehicles, nor a second, nor a third. Śāriputra! The Dharma of all the Buddhas in the ten directions is also like this. Śāriputra! All the Buddhas of the past, with infinite and numberless skilful means, various causes and conditions, similes and metaphors, words and expressions, expounded various Dharmas, because all of these Dharmas are the One Buddha Vehicle. [Therefore,] all of these sentient beings who hear the Dharma from all the Buddhas, will all ultimately attain sarvajñatā. Śāriputra! All the Buddhas of the future, again with infinite and numberless skilful means, various causes and conditions, similes and metaphors, words and expressions, will expound various Dharmas, because all of these Dharmas are the One Buddha Vehicle. [Therefore,] all of these sentient beings who hear the Dharma from all the Buddhas, will all ultimately attain sarvajñatā. Śāriputra! All of the Buddha World Honoured Ones in the infinite hundreds of thousands of millions of Buddha Lands in the ten directions of the present, extensively benefit and bring ease and joy to sentient beings. All of these Buddhas, again with infinite and numberless skilful means, various causes and conditions, similes and metaphors, words and expressions, will expound various Dharmas, because all of these Dharmas are the One Buddha Vehicle. [Therefore,] all of these sentient beings who hear the Dharma from all the Buddhas, will all ultimately attain sarvajñatā. Śāriputra! All of these Buddhas teach and transform only bodhisattvas, because they wish to show the Knowledge and Insight of the Buddhas to sentient beings; because they wish to awaken sentient beings to the Knowledge and Insight of the Buddhas; and because they wish to [cause] sentient beings to enter into the Knowledge and Insight of the Buddhas. Śāriputra! I am presently also like this. For I know the various desires of all sentient beings, and that to which they’re deeply attached, [and so] in accord with their fundamental natures, with various causes and conditions, similes and metaphors, words and expressions; by the power of skilful means I expound the Dharma. Śāriputra! All of these are for the sake of attaining the One Buddha Vehicle, and for sarvajñatā.”
23. 《妙法蓮華經文句》卷4〈釋方便品〉：此中章句多，是文廣；明五佛，是人廣；明六番，是義廣。六者：一、歎法希有，二、說無虛妄，三、開方便，四、示真實，五、舉五濁釋權，六、揀偽敦實。歎法令生尊重，說無虛謬止其誹謗，開方便使莫執小，示真實使其悟大，舉五濁示必施三，揀偽要必真實。於五章中，一一應備六義，而前後互出不具足者，蓋如來巧說，使略而無闕，詣而不煩文耳。又六義前後亦復無在(云云)。」(CBETA 2025.R3, T34, no. 1718, p. 49a23-b6)
    The Words and Phrases of the Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 4: Chapter 2: “Skilful Means”):
    The passages of this section are many, and this [because it is] an expansion of the text; [when it] elucidates the Five Buddhas, this is an expansion of the person; [when it] elucidates Six Categories, this is an expansion of the principle. The Six are: 1) Praising the rarity of the Dharma; 2) Expounding that which is not false; 3) Opening up skilful means; 4) Showing the Truth; 5) Highlighting the Five Turbidities by explaining the Provisional; 6) Discerning the false and esteeming the real. ‘Praising the Dharma’ causes beings to revere it; ‘expounding that which is not false’ puts a stop to their slandering it;  ‘opening up skilful means’ ensures that they’re not attached to the Lesser; ‘showing the real’ ensures that they awaken to the Greater; ‘highlighting Five Turbidities’ shows the necessity of employing the Three [Vehicles]; ‘Discerning the false’ [demonstrates] the crucial necessity of the real. In the sections on the Five [Buddhas], each ought to have [all of these] Six Principles, but that they appear in different orders and in an incomplete manner, is due to the Tathāgata’s skilful exposition, which ensures its brevity without omission, reaching the depths without excessive text. Additionally, the Six Principles do not have a fixed order, etc…
24. 《妙法蓮華經》卷2〈3譬喻品〉：「『汝等所可玩好，希有難得，汝若不取，後必憂悔。如此種種羊車、鹿車、牛車，今在門外，可以遊戲。汝等於此火宅、宜速出來，隨汝所欲，皆當與汝。』」(CBETA 2022.Q3, T09, no. 262, p. 12c6-11)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 2: Chapter 3: “The Parable”):
    “The toys you all like are rare and hard to get, if you do not [come out] and get them you will later surely regret it! Presently outside of the gate, there are such things as various Goat Carts, Deer Carts, and Ox Carts with which you can play. Should you all quickly come out from this burning house, that which you desire will be given to you!”
25. 《妙法蓮華經》卷2
    〈3譬喻品〉：「時諸子等各白父言：『父先所許玩好之具，羊車、鹿車、牛車，願時賜與。』「舍利弗！爾時長者各賜諸子等一大車」(CBETA 2022.Q3, T09, no. 262, p. 12c15-18)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 2: Chapter 3: “The Parable”):
    At that time all of the children each spoke to their father saying: “Father you previously promised the toys which we like [such as] the Goat Cart, Deer Cart and Ox Cart; now we want [you] to give them [to us].” Sariputra! At that time the elder gave to each of all his children a Single Great Cart.
     
    《妙法蓮華經》卷2〈3譬喻品〉：「『我財物無極，不應以下劣小車與諸子等。今此幼童，皆是吾子，愛無偏黨。」
    (CBETA 2022.Q3, T09, no. 262, p. 12c25-27)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 2: Chapter 3: “The Parable”):
    “My wealth and resources are without limit, it would not do to give all of my children inferior and lesser carts. Now these children are all my own children, [and so] my love for them is impartial.”
26. 《妙法蓮華經》卷2〈4信解品〉：「「爾時窮子先取其價，尋與除糞。其父見子，愍而怪之。又以他日，於窓牖中遙見子身，羸瘦憔悴，糞土塵坌，污穢不淨。即脫瓔珞、細軟上服、嚴飾之具，更著麁弊垢膩之衣，塵土坌身，右手執持除糞之器，狀有所畏。語諸作人：『汝等勤作，勿得懈息。』以方便故，得近其子。後復告言：『咄，男子！汝常此作，勿復餘去，當加汝價。諸有所須瓫器米麵鹽醋之屬，莫自疑難，亦有老弊使人須者相給，好自安意。我如汝父，勿復憂慮。所以者何？我年老大，而汝少壯，汝常作時，無有欺怠瞋恨怨言，都不見汝有此諸惡，如餘作人。自今已後，如所生子。』即時長者、更與作字，名之為兒。爾時窮子雖欣此遇，猶故自謂客作賤人。由是之故，於二十年中常令除糞。過是已後，心相體信，入出無難，然其所止猶在本處。」(CBETA 2022.Q3, T09, no. 262, p. 17a12-29)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 2: Chapter 4: “Faith and Understanding”):
    Thereupon the poor son having first taken his wages, then with [the others] cleared away the dung. The father saw the son, and pitied and wondered at him. Further on another day, when looking from afar through the window at his son, whose body was gaunt, skinny and emaciated, impure and defiled with dirt and grime. [The father] then removed his necklaces, took off his fine cloths, and all his adornments, smeared dirt upon some tattered and filthy garments, daubed his body with grime and taking up a shovel for the removing of dung in his right hand, he had a timid countenance. He spoke to all the workers:
    “All of you work hard! Do not be lazy!”
    and by means of skilful means he got closer to his son. Later he further said:
    “Hey young man! You should continue to work here, and not again go elsewhere for I will increase your wages. All of the essentials [such as] pots, utensils, rice, flour, salt and vinegar you will not need to be concerned about. I also have an elderly servant to assist you, so you should well put your mind at ease. I will be like your father so you need not worry again. Wherefore? I am old and heavy while you are young and strong. Whenever you work you are without deception, negligence, anger, resentment or abusive language.I have not seen you in possession of all these vices like the other workers. From now on, you will be like my son.”
    At that time the elder gave him a new name calling him ‘child’. Thereupon, though the son was delighted to encounter these [conditions], it was as though he still considered himself to be an outcaste (caṇḍāla). Because of this for twenty years he continued to remove dung. After this time had passed, they came to mutually trust each other, and he left and returned without hindrance [as he pleased] though he lived in the same place as before.
27. 《妙法蓮華經》卷2
    〈4信解品〉：「「世尊，爾時長者有疾，自知將死不久。語窮子言：『我今多有金銀珍寶，倉庫盈溢，其中多少、所應取與，汝悉知之。我心如是，當體此意。所以者何？今我與汝，便為不異，宜加用心，無令漏失。』爾時窮子，即受教勅，領知眾物，金銀珍寶及諸庫藏，而無悕取一飡之意。然其所止故在本處，下劣之心亦未能捨。復經少時，父知子意漸已通泰，成就大志，自鄙先心。臨欲終時，而命其子并會親族、國王、大臣、剎利、居士，皆悉已集，即自宣言：『諸君當知！此是我子，我之所生。於某城中、捨吾逃走，伶俜辛苦五十餘年，其本字某。我名某甲，昔在本城懷憂推覓，忽於此間遇會得之。此實我子，我實其父。今我所有一切財物，皆是子有，先所出內，是子所知。』」
    (CBETA 2022.Q3, T09, no. 262, p. 17a29-b15)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 2: Chapter 4: “Faith and Understanding”):
    World Honoured One, thereupon the elder became ill, and knowing that his own death was not far off, he spoke to the poor son saying:
    “I presently have abundant gold, silver, jewels and treasures [such that] my storehouses are overflowing. How much is therein, and what ought to be given out and take in; all of this you should know. My mind is like this, and you should understand my intention. Wherefore? Now between you and I there is no difference, so you should increase your attention, so there will be no losses.”
    Thereupon the poor son then accepted the advice, took charge of all the belongings; from the gold, silver, jewels, treasures and all the storehouses he was without the thought of taking even a meal.  He lived in the same place as before, and could still not cast off the thought that he was inferior. Again after a short time had passed, the father knowing the sons mind had gradually broadened, that he had achieved ambition and that he disdained his former thoughts. With the end of his life approaching, [the father] commanded that the son gather the relatives, kings, ministers, kṣatriya and householders. Having gathered them all he then proclaimed:
    “All of you gentlemen should know! This is my son; he is my progeny. In such-and-such a city, he left me and ran away, roaming and toiling for fifty odd years and his name was such-and-such. My name was such-and-such and in the past I was [still] in my original city, worrying and seeking [for my son] and then suddenly in this place I encountered him. This is truly my son, and I am truly his father. All of my present wealth and belongings are all my son’s, and this son knows that which has formerly gone out and come in.”
28. 《妙法蓮華經》卷3〈5藥草喻品〉：「「迦葉！譬如三千大千世界，山川谿谷土地所生卉木叢林及諸藥草，種類若干，名色各異。密雲彌布，遍覆三千大千世界，一時等澍，其澤普洽。卉木叢林及諸藥草，小根小莖、小枝小葉，中根中莖、中枝中葉，大根大莖、大枝大葉，諸樹大小，隨上中下各有所受。一雲所雨，稱其種性而得生長華菓敷實。雖一地所生，一雨所潤，而諸草木，各有差別。」(CBETA 2025.R3, T09, no. 262, p. 19a27-b6)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 3: Chapter 5: “The Parable of the Medicinal Grasses”): 
    Kāśyapa! It is analogous to the mountains, rivers, brooks, valleys and ground of the Three Thousand Great Thousandfold World, in which grow the various kinds of grasses and trees, thickets and woods, and all of the medicinal grasses, of species diverse each with different appearances. [Nevertheless, when] thick clouds blanket them, covering the entirety of the Three Thousand Great Thousandfold World, it pours down its rain equally at the same time, and its wetness soaks all. The grasses, trees, thickets, woods, and all of the medicinal grasses [respectively possess] small roots, small stems, small branches, and small leaves; or medium-sized roots, medium-sized stems, medium-sized branches, and medium-sized leaves; or large roots, large stems, large branches and large leaves. All trees large and small, each receive [moisture] in accord with their respective greater, middling or lesser [needs]. The rain of this single cloud [nourishes them] in accord with their particular natures, allowing them to emerge, mature, blossom, fruit and flourish. Though they emerge from the one earth, and are soaked by the one rain, all of the grasses and trees are each distinct.
29.  《妙法蓮華經》卷3
    〈6授記品〉：「「告諸比丘：  『我以佛眼，  見是迦葉， 於未來世，  過無數劫，  當得作佛。」(CBETA 2025.R3, T09, no. 262, p. 20c11-12)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 3: Chapter 6: “The Bestowal of the Predictions”): 
    He addressed all the bhikṣu [saying]:
    “With My Buddha Eye,
    I see that this Kāśyapa,
    In a future age,
    After the passage of numberless kalpas,
    Will attain Buddhahood.”
     
     
    《妙法蓮華經》卷3〈6授記品〉：「「諸比丘眾，  今告汝等，  皆當一心， 聽我所說：  我大弟子，  須菩提者， 當得作佛，  號曰名相。  」
    (CBETA 2025.R3, T09, no. 262, p. 21b1-3)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 3: Chapter 6: “The Bestowal of the Predictions”): 
    “O assembly of many bhikṣu!
    I will now address you all,
    So you should all single mindedly,
    Listen to what I have to say.
    My great disciple,
    [This] one Subhūti,
    Will attain Buddhahood,
    And be called Yaśasketu.”
     
    《妙法蓮華經》卷3〈6授記品〉：「「諸比丘眾、  皆一心聽，  如我所說， 真實無異。  是迦栴延…   其最後身，   得佛智慧，   成等正覺。
    」(CBETA 2025.R3, T09, no. 262, p. 21c5-7)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 3: Chapter 6: “The Bestowal of the Predictions”): 
    “O assembly of many bhikṣu!
    All of you listen single mindedly,
    To that which I will say,
    For it is true and without contradiction.
    This Kātyāyana…
    In his final form,
    Will attain the Wisdom of the Buddhas,
    And accomplish samyaksaṃbodhi.”
     
    《妙法蓮華經》卷3〈6授記品〉：「「我此弟子、  大目犍連…  於意樂國，
    而得作佛。
     號多摩羅，
     栴檀之香。」(CBETA 2025.R3, T09, no. 262, p. 22a1-8)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 3: Chapter 6: “The Bestowal of the Predictions”): 
    “This, My disciple,
    Mahāmaudgalyāyana,
    In the Land of Blissful Intent,
    Will become a Buddha,
    Named Tamālapattra candana gandha.”
30. 《妙法蓮華經》卷3〈7化城喻品〉：「所將人眾中路懈退，白導師言：『我等疲極，而復怖畏，不能復進；前路猶遠，今欲退還。』導師多諸方便而作是念：『此等可愍，云何捨大珍寶而欲退還？』作是念已，以方便力，於險道中過三百由旬，化作一城，告眾人言：『汝等勿怖，莫得退還。今此大城，可於中止，隨意所作。若入是城，快得安隱。若能前至寶所，亦可得去。』是時疲極之眾，心大歡喜，歎未曾有：『我等今者免斯惡道，快得安隱。』於是眾人前入化城，生已度想、生安隱想。爾時導師，知此人眾既得止息，無復疲惓。即滅化城，語眾人言：『汝等去來，寶處在近。向者大城，我所化作，為止息耳。』」(CBETA 2025.R3, T09, no. 262, pp. 25c29-26a13)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 3: Chapter 7: “The Transformational City”): 
    The group of people he was leading became weary midway [wanting to] turn back, [and so] they spoke to the guide saying: “We are exhausted in the extreme, and what’s more, terrified. We’re unable to go further, for the road ahead [stretches] far, [and so] we now wish to turn back.” This guide [in possession] of many skilful means then had this thought: “These people are pitiable, for how can they abandon the Great and Precious Treasure, wanting to turn back!?” Having had this thought, he then conjured a city on the road three hundred yojanas yonder with the power of his skilful means, and addressed the group saying: “All of you be not afraid! And do not turn back! Here is this great city wherein we may stop, and do as we please. Should we enter this city, we will soon gain our ease and safety. Should you [then] be capable of proceeding to the Place of Treasure, then you may [at that time] take your leave.” At that time, the hearts of this extremely exhausted group were overjoyed, and at this unprecedented [occurrence] exclaimed: “We will now escape this wicked road, and quickly gain our ease and safety!” Then this group of individuals proceeded to enter the Transformational City, and having given rise to the thought that they were now delivered, they [further] gave rise to thoughts of ease and security. Thereupon the guide, knowing that this group of individuals had gained their respite and were no longer tired and exhausted, then disappeared the Transformational City, and spoke to the group saying: “You all [should] go onwards, for the Place of Treasures in near! The former great city was merely that which I conjured, for the sake of your respite!”
31. 《妙法蓮華經》卷4〈8五百弟子受記品〉：「「世尊！譬如有人至親友家，醉酒而臥。是時親友官事當行，以無價寶珠繫其衣裏，與之而去。其人醉臥，都不覺知。起已遊行，到於他國。為衣食故，勤力求索，甚大艱難；若少有所得，便以為足。於後親友會遇見之，而作是言：『咄哉，丈夫！何為衣食乃至如是。我昔欲令汝得安樂、五欲自恣，於某年日月，以無價寶珠繫汝衣裏。今故現在，而汝不知。勤苦憂惱，以求自活。甚為癡也。汝今可以此寶貿易所須，常可如意，無所乏短。』」(CBETA 2025.R3, T09, no. 262, p. 29a5-16)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 3: Chapter 8: “Granting the Prediction to the Five Hundred Disciples”): 
    “World Honoured One! It is analogous to the person who went to a close friend’s home, and getting drunk on liquor, then laid down. At that time the friend had to go on official business, sowed a priceless gem within his robe, and having given this to him, he left. The person lying down in his drunkenness, was unaware of all this. Having arisen [he then] went roaming, and arrived in another land. For the sake of his food and clothing he diligently exerted himself for his necessities, and met with extremely great tribulations. When he acquired a little, he was satisfied with what he attained. Later, he happened to encounter and see his close friend, who said to him these words: “Oh my, dear man!  How is it that you have come to such for the sake of your food and clothing!? In the past, I intended to ensure that you would gain your ease and bliss, and satisfy your five desires at your will. On such and such a year, month and day, I sowed a priceless gem into your robe. It is therefore there now, and yet you are unaware of it. Exerting yourself laboriously in anxiety and distress, you have sought your survival. This is foolish in the extreme! With this jewel you may now trade it for that which you require, and may always [live] according to your will, and be without want!””
32. 《妙法蓮華經》卷4〈9授學無學人記品〉：「爾時會中新發意菩薩八千人，咸作是念：「我等尚不聞諸大菩薩得如是記，有何因緣而諸聲聞得如是決？」爾時世尊知諸菩薩心之所念，而告之曰：「諸善男子！我與阿難等，於空王佛所，同時發阿耨多羅三藐三菩提心。阿難常樂多聞，我常勤精進，是故我已得成阿耨多羅三藐三菩提，而阿難護持我法，亦護將來諸佛法藏，教化成就諸菩薩眾。其本願如是，故獲斯記。」阿難面於佛前，自聞授記及國土莊嚴，所願具足，心大歡喜，得未曾有。即時憶念過去無量千萬億諸佛法藏，通達無礙，如今所聞，亦識本願。」(CBETA 2025.R3, T09, no. 262, pp. 29c28-30a11)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 4: Chapter 9: “Bestowing the Predictions on those In-training and those Beyond-training”):
    Thereupon, within the assembly there were eight thousand bodhisattvas who had newly generated the Aspiration [for Bodhi], and they all had this thought: “We have never heard such predictions given to all of the Great Bodhisattvas. For what reason then have all these śrāvakas attained such confirmations?” At that time the World Honoured One knew the thoughts in the minds of all the bodhisattvas, and so he responded to them by saying: “All you good sons! Ānanda and I in the place of the Buddha Dharmagaganābhyudgatarāja, at the same time generated the aspiration for anuttarā samyak saṃbodhi. Ānanda always delighted in hearing much, and I always strove onwards with diligence, and so I have already attained anuttarā samyak saṃbodhi. While Ānanda maintains and upholds My Dharma- [just as he will] also maintain the Dharma Treasuries of all the Buddhas to come, teaching and transforming all the host of bodhisattvas to completion. His original vow was like this, and therefore he receives this prediction.” Ānanda, on hearing his own prediction in person before the Buddha, as well as of the adornments of his land, has had his wish fulfilled, [and so] his heart was greatly joyous at having attained that which he had never had before. At that moment, he recalled the Dharma Treasuries of all of the infinite thousands of millions of Buddhas of the past, and comprehending them completely, as if he were hearing them presently. And he [became] aware of his original vow.
33. 《妙法蓮華經》卷4〈9授學無學人記品〉：「「我為太子時，  羅睺為長子， 我今成佛道，  受法為法子。 於未來世中，  見無量億佛， 皆為其長子，  一心求佛道。 羅睺羅密行，  唯我能知之， 現為我長子，  以示諸眾生。 無量億千萬，  功德不可數， 安住於佛法，  以求無上道。」」
    (CBETA 2025.R3, T09, no. 262, p. 30a25-b3)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 4: Chapter 9: “Bestowing the Predictions on those In-training and those Beyond-training”):
    “When I was a Crown Prince, Rāhula was my eldest son, and now that I have accomplished Buddhahood, he has received the Dharma as [My] Dharma son. In future times, he will see infinite millions of Buddhas, and he will be the eldest son to them all; single-mindedly seeking Buddhahood. Rāhula’s austere practise (持戒密行
    /ajñāta-caryā) is something which only I am able to know, and his manifestation as My eldest son is a demonstration for all sentient beings. His infinite millions of hundred of thousans of merits, cannot be counted, for he abides firmly in the Buddha Dharma, and seeks the Unsurpassed Path.”
34. I.e. one who (1) receives and maintains 受持法師; (2) reads
    讀經法師; (3) recites誦經法師; (4) expounds解說法師; and (5) copies書寫法師 the Lotus.
35. 《妙法蓮華經》卷4〈10法師品〉：「若有能受持，
      妙法華經者，
     當知佛所使，
      愍念諸眾生。
     諸有能受持，
     妙法華經者，
     捨於清淨土，
     愍眾故生此。
     當知如是人，
     自在所欲生，
     能於此惡世，
     廣說無上法。」(CBETA 2025.R3, T09, no. 262, p. 31a17-22)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 4: Chapter 10: “Dharmabhāṇaka”):
     If there are those who’re able to accept and uphold [this] Sublime Dharma of the [Lotus] Flower Sūtra, you should know [that they] are the messengers of the Buddhas, who have thoughts of pity for all sentient beings. All those who are able to uphold and accept [this] Sublime Dharma of the [Lotus] Flower Sūtra, have put aside [their] Pure Lands, and out of pity for the multitude have been born here. You should know that individuals such as these, who are free to be reborn where they desire, are able to widely expound the Unsurpassed Dharma in this Evil World.
36. 《妙法蓮華經》卷4〈10法師品〉：「是善男子、善女人，入如來室，著如來衣，坐如來座，爾乃應為四眾廣說斯經。如來室者，一切眾生中大慈悲心是；如來衣者，柔和忍辱心是；如來座者，一切法空是。」(CBETA 2025.R3, T09, no. 262, p. 31c23-27)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 4: Chapter 10: “Dharmabhāṇaka”):
    These good sons and good daughters should enter the Abode of the Tathāgata, don the robe of the Tathāgata, and sit upon the Throne of the Tathāgata. Only then will they be able to extensively expound This Sūtra for the sake of the four groups. The Tathāgata’s Abode is the Mind of Great Compassion and Mercy towards all sentient beings; the Tathāgata’s Robe is the Mind of Gentle Receptivity; and the Tathāgata’s Throne is the Emptiness of all dharmas!
37. 《妙法蓮華經》卷4〈11見寶塔品〉：「「善哉，善哉！釋迦牟尼世尊！能以平等大慧，教菩薩法，佛所護念，妙法華經，為大眾說。如是，如是！釋迦牟尼世尊！如所說者，皆是真實!」」(CBETA 2024.R3, T09, no. 262, p. 32b28-c2)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 4: Chapter 11: “Observing the Stūpa of [Many] Treasures”):
    Excellent! Excelent! World Honoured One Śākyamuni! By means of the Great Wisdom of Equality, you are able to expound the Dharma which instructs the Bodhisattvas; that which the Buddhas maintain and keep in mind; the Sublime Dharma Flower Sūtra, for the sake of the great assembly. So it is! So it is! World Honoured One Śākyamuni! All that you have said is True!
38. 《妙法蓮華經》卷4〈11見寶塔品〉：「時娑婆世界即變清淨，琉璃為地，寶樹莊嚴，黃金為繩以界八道，無諸聚落、村營、城邑、大海、江河、山川、林藪。燒大寶香，曼陀羅華遍布其地，以寶網幔，羅覆其上，懸諸寶鈴。唯留此會眾，移諸天人置於他土。」
    (CBETA 2025.R3, T09, no. 262, p. 33a9-14)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 4: Chapter 11: “Observing the Stūpa of [Many] Treasures”):
    At that time, the Sahā World was instantly transformed into a pure [place], with vaiḍūrya for its ground, adorned with jeweled trees, and with yellow gold ropes lining its eight roads. It had no hamlets, villages, walled cities, great oceans, rivers and brooks, mountains and streams, or woods and thickets. Burning there was great and treasured incense, and the ground was covered with mandārava flowers. Jeweled nets and canopies were spread above it, and various jeweled bells were suspended from it. The only [thing] that remained was this assembled multitude, for all gods and men were moved and placed in other lands.
39. The Lotus Sūtra does not use the verb wo臥 or ‘to lie down’; nor does it mention his entering Avīci Hell as a result of his karma. Saichō’s mention of these details here is his suggestion that to understand Devadatta’s role in the Lotus Sūtra, is to use it as the ‘interpretive lens’ for adjudicating the other discussions of his person, elsewhere. Specifically, the Ekottarāgama recounts how after entering the Avīci Hell for his misdeeds, Devadatta received his prediction to Pratyekabuddhahood, as a result of which he responded:
     
    《增壹阿含經》卷47：「『如來見記六十劫中成辟支佛，號名曰南無。設我以右脇臥阿鼻地獄中，終不辭勞。』」」(CBETA 2025.R3, T02, no. 125, p. 806a4-6)
    Ekottarikāgama:
    “The Tathāgata has predicted that in sixty kalpas I will become a Pratyekabuddha with the name of ‘Namo’.  [Therefore,] though I lie upon my right side in the Avīci Hell, I will never shrink from [my] vexations!”
     
    This entire episode is recast in the Lotus Sūtra as a prediction to Buddhahood instead:
    《妙法蓮華經》卷4〈12提婆達多品〉：「告諸四眾：「提婆達多却後過無量劫，當得成佛，號曰天王如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。世界名天道。」」(CBETA 2025.R3, T09, no. 262, p. 35a1-14)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 4: Chapter 12: “Devadatta”):
    [The Buddha] told all of the Four Assemblies that: “Devadatta will after infinite kalpas attain Buddhahood with the name ‘Devarāja Tathāgata’;  Arhat; Samyaksaṃbuddha; Vidyācaraṇasaṃpanna; Sugata; Lokavid; Anuttara; Puruṣadamyaśārathi; Śāstā devamanuṣyāṇāṃ; Buddho Bhagavān. His world shall be named Devamārga. ”
    – Saichō’s mention of the former episode begs us to consider it when reading the latter.
40. 《妙法蓮華經》卷4〈12提婆達多品〉：「爾時龍女有一寶珠，價直三千大千世界，持以上佛。佛即受之。龍女謂智積菩薩、尊者舍利弗言：「我獻寶珠，世尊納受，是事疾不？」答言：「甚疾。」女言：「以汝神力，觀我成佛，復速於此。」」
    (CBETA 2025.R3, T09, no. 262, p. 35c12-16)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 4: Chapter 12: “Devadatta”):
    Thereupon, the Dragon Girl possessed a gem worth the equal of a Three Thousand Great Thousandfold World, which she proffered up the Buddha. The Buddha then accepted it [from her]. The Dragon Girl then spoke to the Bodhisattva Jñānākara and the Venerable Śāriputra, saying: “My offering of this jewel and its acceptance by the World Honoured One; was this event quick or not? ” They responded by saying: “It was very quick.” The girl [then] said: “By means of my supranormal powers  observe me become a Buddha even swifter than this!”
41. 《妙法蓮華經》卷4〈13勸持品〉：「爾時眾中五百阿羅漢得受記者、白佛言：「世尊！我等亦自誓願，於異國土、廣說此經。」」(CBETA 2025.R3, T09, no. 262, p. 36a5-7)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 4: Chapter 13: “Exhortation to Uphold”):
    Thereupon, the five hundred Arhats within the assembly who had received their predictions, spoke to the Buddha saying: “World Honoured One! We also vow to broadly expound this Sūtra in different lands.”
42. 《妙法蓮華經》卷4〈13勸持品〉：「爾時佛姨母摩訶波闍波提比丘尼，與學、無學比丘尼六千人俱，從座而起，一心合掌，瞻仰尊顏，目不暫捨。於時世尊告憍曇彌：「何故憂色而視如來，汝心將無謂我不說汝名，授阿耨多羅三藐三菩提記耶？憍曇彌！我先總說一切聲聞皆已授記。今汝欲知記者，將來之世，當於六萬八千億諸佛法中為大法師，及六千學、無學比丘尼俱為法師。汝如是漸漸具菩薩道，當得作佛，號一切眾生喜見如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。憍曇彌！是一切眾生喜見佛及六千菩薩，轉次授記得阿耨多羅三藐三菩提。」爾時羅睺羅母耶輸陀羅比丘尼作是念：「世尊於授記中，獨不說我名。」佛告耶輸陀羅：「汝於來世百千萬億諸佛法中修菩薩行，為大法師，漸具佛道。於善國中當得作佛，號具足千萬光相如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。佛壽無量阿僧祇劫。」爾時摩訶波闍波提比丘尼及耶輸陀羅比丘尼，并其眷屬，皆大歡喜，得未曾有，即於佛前而說偈言：「世尊導師，  安隱天人，  我等聞記， 心安具足。」 諸比丘尼說是偈已，白佛言：「世尊！我等亦能於他方國土廣宣此經。」」(CBETA 2025.R3, T09, no. 262, p. 36a12-b8)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 4: Chapter 13: “Exhortation to Uphold”):
    At that time, the Buddha’s maternal aunt, bhikṣuṇī Mahāprajāpatī, together with six thousand bhikṣuṇī [who were] in-training and beyond training, arose from their seats and single mindedly pressed their palms together, and reverently gazed at the Honoured One’s face, without turning away [even] momentarily. Thereupon, the World Honoured One addressed the Gautamī: “Why do you look to the Tathāgata with a sorrowful countenance? Is it perhaps that you think I have not said your name, in bestowing predictions of Anuttara-samyak-saṃbodhi? Gautamī! I previously said that all śrāvakas broadly, have already received their predicitions. Now you wish to know your prediction [specifically, which is] that in a future time, you will be a Great Dharma Teacher of sixty-eight billion Buddha’s Dharmas, and the six thousand bhikṣuṇī in-training and beyond training will all [also] be Dharma teachers. In this way you will gradually complete the Bodhisattva Path, and will become a Buddha, named Sarvasattvapriyadarśana Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇa saṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamya sārathi, Śāstā deva manuṣyāṇām, Buddha, Bhagavān. Gautamī! This Sarvasattvapriyadarśana Buddha and [these] six thousand bodhisattvas will successively bestow the prediction of Anuttara-samyak-saṃbodhi [on each other]” At that time, Rāhula’s mother, bhikṣuṇī Yaśodharā, had this thought: “In bestowing predictions, the World Honoured One has only not spoken my name .” The Buddha addressed Yaśodharā [saying]: “You will in a future time practise the cultivations of the Bodhisattva within the Dharma of hundreds of thousands of millions of billions of Buddhas as a Dharma teacher, and will gradually complete the Buddhahood. In a wholesome land, you will become a Buddha and be called Raśmi-śata-sahasra-paripūrṇa-dhvaja Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇa saṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamya sārathi, Śāstā deva manuṣyāṇām, Buddha, Bhagavān. That Buddha’s life-span will be asaṃkhya kalpa. ” At that time, the bhikṣuṇī Mahāprajāpatī and the bhikṣuṇī Yaśodharā, together with their retinues were all overjoyed at attaining that which they did not have before, and spoke verses before the Buddha, saying: “World Honoured Guiding Teacher, give ease and tranquility to gods and men. We have heard our predictions, [and so] our hearts are completely at ease.” After having spoken these verses, all of the bhikṣuṇī spoke to the Buddha saying: “World Honoured One! We are also able to extensively expound this Sūtra in other lands!”
43. 《妙法蓮華經》卷5〈14安樂行品〉：「若有比丘， 於我滅後，  入是行處、  及親近處， 說斯經時，  無有怯弱。  菩薩有時， 入於靜室，  以正憶念，  隨義觀法。 從禪定起，  為諸國王、  王子臣民、 婆羅門等，  開化演暢，  說斯經典， 其心安隱，  無有怯弱。  文殊師利！ 是名菩薩，  安住初法，  能於後世， 說法華經。」(CBETA 2025.R3, T09, no. 262, p. 37c20-28)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 5: Chapter 14: “The Cultivations of Ease and Bliss”):
    If there are Bhikṣu who,
    After My Extinction,
    Enter into this Domain of Practise,
    As well as this Domain of Intimate-association,
    Then when they expound this sūtra,
    They will be without timidity.
    When there are Bodhisattva,
    Who enter into quiet rooms,
    And with correct mindfulness,
    Perceive dharmas in accord with the truth,
    Then when they arise from their dhyāna-concentrations,
    They will for the sake of many Kings of nations,
    Princes, Ministers and subjects,
    And for Brāhmaṇa and so forth,
    Open up, reveal, explain,
    And expound this sūtra!
    Their mind’s will be calm and peaceful,
    And they will be without timidity.
    Mañjuśrī!
    This is referred to as the Bodhisattva’s,
    First Dharma of firm abiding,
    Which can enable him in the Latter Ages,
    To expound the Dharma Flower Sūtra.”
44. 《妙法蓮華經》卷
    5〈14安樂行品〉：「文殊師利！是法華經，於無量國中，乃至名字不可得聞，何況得見受持讀誦？」」(CBETA 2025.R3, T09, no. 262, p. 38c19-21)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 5: Chapter 14: “The Cultivations of Ease and Bliss”):
    Mañjuśrī! Even the name of this Dharma Flower Sūtra cannot be heard in infinite lands; how much more so the seeing, accepting upholding, reading and reciting it!?
45. 《妙法蓮華經》卷5〈14安樂行品〉：「見賢聖軍，與五陰魔、煩惱魔、死魔共戰，有大功勳，滅三毒，出三界，破魔網，爾時如來亦大歡喜。」(CBETA 2025.R3, T09, no. 262, p. 39a11-13)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 5: Chapter 14: “The Cultivations of Ease and Bliss”):
    Seeing the armies of the Worthy and Noble ones, doing battle against the Māras of the aggregates, Māras of the afflictions, the Māra of death; with their great merit extinguishing the three poisons, rescuing the Triple Spheres, and rending the net of Māra- at that time the Tathāgata rejoices greatly.
46. 《妙法蓮華經》卷5〈14安樂行品〉：「文殊師利！此法華經，是諸如來第一之說，於諸說中最為甚深，末後賜與，如彼強力之王久護明珠，今乃與之。文殊師利！此法華經，諸佛如來祕密之藏，於諸經中最在其上，長夜守護不妄宣說，始於今日乃與汝等而敷演之。」(CBETA 2025.R3, T09, no. 262, p. 39a15-20)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 5: Chapter 14: “The Cultivations of Ease and Bliss”):
    Mañjuśrī! This Dharma Flower Sūtra, is the foremost exposition of all the Tathāgatas; most deep and profound, which is granted at the very end; just like that powerful king who protects his Bright Jewel, and only now gives it over. Mañjuśrī! This Dharma Flower Sūtra, is the Secret Cache of all the Buddha Tathāgatas; the most high among all the sūtras, which is protected and maintained during the long night and not vainly declared; it is only today that He has begun to elaborate on it to you all.
47. 《妙法蓮華經》卷5〈14安樂行品〉：「若於夢中，　　但見妙事。 見諸如來，　　坐師子座，　　諸比丘眾、 圍繞說法。　　又見龍神、　　阿修羅等， 數如恒沙，　　恭敬合掌，　　自見其身， 而為說法。　　又見諸佛，　　身相金色， 放無量光，　　照於一切，　　以梵音聲， 演說諸法。　　佛為四眾，　　說無上法， 見身處中，　　合掌讚佛，　　聞法歡喜， 而為供養，　　得陀羅尼，　　證不退智。 佛知其心，　　深入佛道，　　即為授記， 成最正覺：　　『汝善男子！　　當於來世， 得無量智，　　佛之大道。　　國土嚴淨， 廣大無比；　　亦有四眾，　　合掌聽法。』 又見自身，　　在山林中，　　修習善法， 證諸實相，　　深入禪定，　　見十方佛。 諸佛身金色，　　百福相莊嚴， 聞法為人說，　　常有是好夢。 又夢作國王，　　捨宮殿眷屬， 及上妙五欲，　　行詣於道場。 在菩提樹下，　　而處師子座， 求道過七日，　　得諸佛之智。 成無上道已，　　起而轉法輪， 為四眾說法，　　經千萬億劫， 說無漏妙法，　　度無量眾生。 後當入涅槃，　　如烟盡燈滅。」(CBETA 2025.R3, T09, no. 262, p. 39b20-c15)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 5: Chapter 14: “The Cultivations of Ease and Bliss”):
    Even in dreams, they see only sublime things. They see all the Tathāgatas, sitting on their lions thrones, with the assembly of all the bhikṣus, surrounding them [while They] expound the Dharma. They also see nāgas and spirits, and asuras, in number like the sands of the Ganga, joining their palms in reverence; they see themselves, expounding the Dharma to them. They further see various Buddhas, with bodies of  golden colour, emitting infinite light, illuminating all, and expounding the Dharma, with the voice of Brahmā. [They see] the Buddha expounding the Unsurpassed Dharma, for the sake of the four assemblies, with themselves among them, palms joined in praise of the Buddha, listening to the Dharma with joy, making offerings, attaining dhāraṇī, and realising the Non-retrogressing knowledge. [When the] Buddha knows their hearts, to have deeply entered into the Path of the Buddhas, they then bestow upon them the prediction, of Complete and Supreme Awakening [saying]: “You good sons!, will in the future attain infinite knowledge of the Great Path of the Buddhas. Your land will be adorned with purity, vast and great beyond compare; it will also have a fourfold assembly, who put their palms together and listen to the Dharma.” They also see themselves, repeatedly cultivating the wholesome Dharmas, in the forests of the mountains, realising the True Characteristic of all [dharmas], and deeply entering the dhyāna-concentrations, to see the Buddhas of the ten directions. All of the Buddhas have bodies of golden colour, adorned with hundreds of merits. Those who hear the Dharma and expound it for the sake of people, always have such good dreams as these. They also have dreams of being the king of a nation, and giving up their palace and retinue, as well as the five sublime desires, to go to the Bodhimaṇḍa. And beneath the Bodhi Tree, while seated on the lion throne, they seek the Path and after seven days, they attain the Knowledge of all the Buddhas.
48. 《妙法蓮華經》卷5〈14 安樂行品〉：「若後惡世中，　　說是第一法， 是人得大利，　　如上諸功德。」」(CBETA 2025.R3, T09, no. 262, p. 39c16-17)
    The Sūtra of the Lotus Flower of the Sublime Dharma (Fascicle 5: Chapter 14: “The Cultivations of Ease and Bliss”):
    If in a later evil age, one expounds this Foremost Dharma, this person attains great benefit, [as well as] all of the merits as [mentioned] above.
49. 《妙法蓮華經》卷5〈15從地踊出品〉：「佛說是時，娑婆世界三千大千國土地皆震裂，而於其中，有無量千萬億菩薩摩訶薩同時踊出。是諸菩薩，身皆金色，三十二相，無量光明，先盡在此娑婆世界之下、此界虛空中住。是諸菩薩，聞釋迦牟尼佛所說音聲，從下發來。」(CBETA 2025.R3, T09, no. 262, pp. 39c28-40a4)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 5: Chapter 15: “The Emergence from the Earth”):
    When the Buddha said this, the Sahā World’s Three Thousand Great Thousandfold Worlds all quaked and split asunder, and from therein, emerged at once infinite thousands of myriads of koṭis of Bodhisattva Mahāsattvas. All of these Bodhisattvas had bodies which were of golden colour all over, with the thirty-two major marks, and radiant with infinite light; they had previously until now dwelt in the empty-space beneath this Sahā World. All of these Bodhisattvas, on hearing the sound of Śākyamuni Buddha’s exposition, came out from below.
50. 《妙法蓮華經》卷5〈16如來壽量品〉：「一切世間天、人及阿修羅，皆謂：『今釋迦牟尼佛，出釋氏宮，去伽耶城不遠，坐於道場，得阿耨多羅三藐三菩提。』然，善男子！我實成佛已來無量無邊百千萬億那由他劫。譬如五百千萬億那由他阿僧祇三千大千世界，假使有人末為微塵，過於東方五百千萬億那由他阿僧祇國乃下一塵，如是東行，盡是微塵。諸善男子！於意云何？是諸世界，可得思惟校計知其數不？」彌勒菩薩等俱白佛言：「世尊！是諸世界，無量無邊，非算數所知，亦非心力所及；一切聲聞、辟支佛，以無漏智，不能思惟知其限數；我等住阿惟越致地，於是事中亦所不達。世尊！如是諸世界，無量無邊。」爾時佛告大菩薩眾：「諸善男子！今當分明宣語汝等。是諸世界，若著微塵及不著者盡以為塵，一塵一劫，我成佛已來，復過於此百千萬億那由他阿僧祇劫。自從是來，我常在此娑婆世界說法教化，亦於餘處百千萬億那由他阿僧祇國導利眾生。」
    (CBETA 2024.R3, T09, no. 262, p. 42b9-28)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 5: Chapter 16: “The Lifespan of the Tathāgata”):
    The devas, humans-beings and asuras of all the worlds altogether say: “the present Śākyamuni Buddha left the Palace of the Śākya Clan, went [to a place] not far from the city of Gayā, and sitting at the Place of the Way (bodhimaṇḍa), He attained anuttarā samyak saṃbodhi.” On the contrary, Good sons! In fact, since I became a Buddha until now, [it has been] infinite boundless hundreds of thousands of koṭī of nayutas of aeon. For example, suppose that there was a person who took five hundred koṭī of nayuta of asaṃkhya Three-thousand Great Thousand-fold Worlds, and powdered them into fine dust, and then went east through five hundred koṭī of nayuta of asaṃkhya lands at which point he dropped a single mote-of-dust. And in this manner he travelled east, exhausting these fine motes-of-dust. What do you think: could all of these various worlds be reckoned and calculated, [such that their] number could be known or not?
    Maitreya Bodhisattva together with the rest together responded to the Buddha saying:
    “World Honoured One! All of these worlds would be infinite and boundless, and so their number could not be known by calculation, nor could the capacity of the mind reach it. All of the śrāvakas and pratyekabuddhas by means of the Knowledge that is Without Outflow, would not be able to deliberate on them and know the limits of their number; and all of us [bodhisattvas] who dwell at the Stage of Avaivartika, could not succeed in this matter. World Honoured One! In these ways are all of these various worlds infinite, and boundless.”
    Thereupon, the Buddha spoke to the assembly of Great Bodhisattvas [saying]: “All good sons, I will now now clarify and explain it to you. If all of these various worlds [including those in which he] placed a fine mote, and [those in which he] did not place a fine mote, were entirely made into motes, and then each mote [was equal to] an aeon; the time since I became a Buddha until now would again exceed this by hundreds of thousands of koṭī of nayuta of asaṃkhya aeon. From that time until this one, I have forever been in this Sahā World expounding the Dharma and teaching and transforming [beings]. I have also been in other places, hundreds of thousands of koṭī of nayuta of asaṃkhya lands, guiding and benefiting sentient beings.”
    
    《妙法蓮華經》卷5〈16如來壽量品〉：「自從是來，我常在此娑婆世界說法教化，亦於餘處百千萬億那由他阿僧祇國導利眾生。「諸善男子！於是中間，我說燃燈佛等，又復言其入於涅槃，如是皆以方便分別。」
    (CBETA 2024.R3, T09, no. 262, p. 42b26-c1)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 5: Chapter 16: “The Lifespan of the Tathāgata”):
     From that time until this one, I have forever been in this Sahā World expounding the Dharma and teaching and transforming [beings]. I have also been in other places, hundreds of thousands of koṭī of nayuta of asaṃkhya lands, guiding and benefiting sentient beings. All good sons! During this period I have expounded on Dīpaṃkara Buddha and so forth, and have furthermore spoken of Their entering into nirvāṇa; all of such things as these are skilful dispensations.”
51. 《妙法蓮華經》卷5〈17分別功德品〉：「復有小千國土微塵數菩薩摩訶薩，八生當得阿耨多羅三藐三菩提；」
    (CBETA 2025.R3, T09, no. 262, p. 44a16-18)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 5: Chapter 17: “The Distinguishing of the Merits”):
    Furthermore, there are Bodhisattva Mahāsattvas as numerous as the particles of dust in a lesser thousandfold world, who will attain anuttarā samyak saṃbodhi after eight lifetimes/rebirths.
52. 《妙法蓮華經》卷5〈17分別功德品〉：「復有一四天下微塵數菩薩摩訶薩，一生當得阿耨多羅三藐三菩提；」
    (CBETA 2025.R3, T09, no. 262, p. 44a22-24)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 5: Chapter 17: “The Distinguishing of the Merits”):
    Furthermore, there are Bodhisattva Mahāsattvas as numerous as the particles of dust in the four continents under the heavens, who will attain anuttarā samyak saṃbodhi after one lifetime/rebirth.
53. The six stages of bodhisattva development in the ‘Perfect Teachings’  
    圓教:
    理卽 realization that all beings are of Buddha-nature;
    名字卽 the apprehension of terms, that those who only hear and believe in the Buddha Dharma are potentially Buddha;
    觀行卽 advance beyond terminology to meditation, or study and accordant action; it is known as 五品觀行 or 五品弟子位; 相似卽 semblance stage, or approximation to perfection in purity, the 六根淸淨位, i.e., the 十信位; 分證卽 discrimination of truth and its progressive experiential proof, i.e., the 十住,十行,十廻向,十地, and 等覺位 of the
    別教 known also as the
    聖因 cause or root of nobility.
    究竟卽 Perfect Enlightenment, i.e., the 妙覺位 or 聖果
    the Noble Fruits.
54. 《妙法蓮華經》卷6
    〈18隨喜功德品〉：「爾時，彌勒菩薩摩訶薩白佛言：「世尊！若有善男子、善女人，聞是法華經隨喜者，得幾所福？」而說偈言：「世尊滅度後，  其有聞是經， 若能隨喜者，  為得幾所福？」」(CBETA 2025.R3, T09, no. 262, p. 46b22-26)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 6: Chapter 18: “The Merit of Responding with Joy”):
    At that time, Maitreya Bodhisattva Mahāsattva spoke to the Buddha saying: “World Honoured One! If there are good sons and good daughters who on hearing this Dharma Flower Sūtra [now], respond to it with joy, how much merit will they acquire?” Then he spoke a verse saying: “After the World Honoured One’s Liberation of Extinction, among those who hear this  Sūtra, if there are those who respond to it with joy, how much merit will they acquire?”
55. The various stages on the path to Buddhahood, the five lowest or preliminary levels of practice and attainment (in the Perfect Teaching圓教) for a disciple of the Buddha: (1) appropriate joy 隨喜品; (2) reading and reciting of the sutras 讀誦品; (3) preaching the Dharma 說法品; (4) preliminary practice of the six perfections while practicing contemplation 兼行六度品, and (5) the proper practice of the six perfections 正行六度品. The five stages of ‘outsider’ practices. The level claimed by Zhiyi to have been attained in his life. Abbreviated as五品位.
56. 《妙法蓮華經》卷6〈19法師功德品〉：「爾時佛告常精進菩薩摩訶薩：「若善男子、善女人，受持是法華經，若讀、若誦、若解說、若書寫，是人當得八百眼功德、千二百耳功德、八百鼻功德、千二百舌功德、八百身功德、千二百意功德，以是功德、莊嚴六根，皆令清淨。是善男子、善女人，父母所生清淨肉眼，見於三千大千世界內外所有山林河海，下至阿鼻地獄，上至有頂，亦見其中一切眾生，及業因緣、果報生處，悉見悉知。」」(CBETA 2025.R3, T09, no. 262, p. 47c3-11)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 6: Chapter 19: “The Merit of the Dharmabhāṇaka”):
    At that time, the Buddha addressed the Nityavīrya Bodhisattva Mahāsattva [saying]: “If there are good sons and good daughters, who accept and uphold this Dharma Flower Sūtra; and if they read it; if they recite it; if they comprehend it and expound it [to others]; if they write and copy it- these individuals will attain eight hundred merits of their eye [organ]; twelve hundred merits of their ear [organ]; eight hundred merits of their nose [organ]; twelve hundred merits of their tongue [organ]; eight hundred merits of the [organ of their] body; and twelve hundred merits of their mental [organ]. With these merits adorning their six sense [organs], they will be made entirely pure. These good sons and good daughters, with the purified fleshly eye generated by their mother and father, will see the mountains, forests, rivers, and seas within and without a Three Thousand Great Thousandfold World, down to the Avīci Hell, and up to the Bhavāgra. And they will also see therein all the sentient beings, as well as their karmic causes and conditions, their karmic fruits and places of rebirth; seeing all of this, they will know it all.”
57. In the course of the five practices memorizing, reading, chanting, explaining, and copying the sutra, oneʼs faculties are purified.
58. This
    ‘Threefold Buddha-Nature’ 三因佛性 is intended to retain the term’s primary meaning as the causal component for Buddhahood, while transforming it into a dynamic process resistive to
    being reified as a substantial/static essence within beings. When we claim that all beings sentient or insentient possess Buddha-Nature, we intend to say that they have:
    1) Buddha-Nature as the Cause-Proper [of Buddhahood]
    正因佛性
    2) Buddha-Nature as the Revealing-Cause [of Buddhahood]
    了因佛性
    3) Buddha-Nature as the Conditioning-Cause [of Buddhahood]
    緣因佛性.
    By provisionally distinguishing these three components of Buddha-Nature, Zhiyi intends on the one hand to emphasise the distinctive roles or components implied in
    the usage of the singular term ‘Buddha-Nature’, while on the other hand asserting the
    interdependence of the three, inasmuch as they are in fact all one nature (i.e.BuddhaNature).
    –Buddha-Nature as Cause-Proper accounts for Buddha-Nature as the inherent potentiality for Buddhahood granted to beings from their nativity.
    –Buddha-Nature as Revealing-Cause is the wisdom or cognition conducive to, and derivative of Buddhahood. That is, the recognition of Buddha-Nature as ultimate reality per se, which ‘reveals what was already so’ (Buddha-Nature as Cause Proper).
    – Buddha-Nature as Conditioning-Cause refers to the practices conducive to, and derivative of, Buddhahood.
59. 《妙法蓮華經》卷6〈20常不輕菩薩品〉：「爾時有一菩薩比丘名常不輕。得大勢！以何因緣名常不輕？是比丘，凡有所見——若比丘、比丘尼、優婆塞、優婆夷——皆悉禮拜讚歎而作是言：『我深敬汝等，不敢輕慢。所以者何？汝等皆行菩薩道，當得作佛。』而是比丘，不專讀誦經典，但行禮拜，乃至遠見四眾，亦復故往禮拜讚歎而作是言：『我不敢輕於汝等，汝等皆當作佛。』四眾之中，有生瞋恚、心不淨者，惡口罵詈言：『是無智比丘從何所來？自言：「我不輕汝。」而與我等授記，當得作佛。我等不用如是虛妄授記。』如此經歷多年，常被罵詈，不生瞋恚，常作是言：『汝當作佛。』(CBETA 2022.Q3, T09, no. 262, p. 50c16-28)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 6: Chapter 20: “Bodhisattva Never Despising”):
    Thereupon there was a bodhisattva-bhikṣu name Never Despising. Great Might Obtained! Due to what causes and conditions was he named Never Despising? This bhikṣu to whomever he say, either bhikṣu, bhikṣuṇī, upāsaka or upāsikā to all he would prostrate and praise them saying:
    “I deeply revere you all, and dare not slight you. Wherefore? You are all cultivating the Way of the Bodhisattva and will become Buddhas.”
    However this bhikṣu did not devote himself to reading and reciting the scriptural texts, but only cultivated his prostrations [to all] even when seeing the four assemblies from a distance, he would also go to them and prostrate praising them saying:
    “I dare not slight you all, for you all will become Buddhas.”
    Among the four groups the were those who got angry, and with minds impure verbally abused and slandered him saying:
    “From where has this unlearned bhikṣu come? Who himself says:“I dare not slight you.”
    and gives to us a predicts of us that we will become Buddhas. We have no use of such vacuous predictions.”
    In this way passed many years, constantly being abused but not giving rise to anger and constantly saying:
    “You will become Buddhas.”
60. SEE THE TEN SUBSCRIPT NUMBERS:
    《妙法蓮華經》卷6〈21如來神力品〉：「爾時世尊，於文殊師利等無量百千萬億舊住娑婆世界菩薩摩訶薩，及諸比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，一切眾前，現大神力，出廣長舌上至梵世，一切毛孔放於無量無數色光，皆悉遍照十方世界。眾寶樹下、師子座上諸佛，亦復如是，出廣長舌，放無量光。釋迦牟尼佛及寶樹下諸佛現神力時，滿百千歲，然後還攝舌相。一時謦欬、俱共彈指，是二音聲，遍至十方諸佛世界，地皆六種震動。其中眾生，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，以佛神力故，皆見此娑婆世界，無量無邊百千萬億眾寶樹下、師子座上諸佛；及見釋迦牟尼佛共多寶如來，在寶塔中、坐師子座；又見無量無邊百千萬億菩薩摩訶薩及諸四眾，恭敬圍繞釋迦牟尼佛。既見是已，皆大歡喜，得未曾有。即時諸天、於虛空中、高聲唱言：「過此無量無邊百千萬億阿僧祇世界，有國名娑婆，是中有佛名釋迦牟尼，今為諸菩薩摩訶薩說大乘經，名妙法蓮華，教菩薩法，佛所護念。汝等當深心隨喜，亦當禮拜供養釋迦牟尼佛。」彼諸眾生，聞虛空中聲已，合掌向娑婆世界作如是言：「南無釋迦牟尼佛！南無釋迦牟尼佛！」以種種華、香、瓔珞、幡蓋，及諸嚴身之具、珍寶妙物，皆共遙散娑婆世界。所散諸物，從十方來，譬如雲集，變成寶帳，遍覆此間諸佛之上。于時十方世界，通達無礙，如一佛土。」
    (CBETA 2025.R3, T09, no. 262, pp. 51c14-52a13)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 6: Chapter 21: “The Supranormal Power of the Tathāgata”):
    At that time, the World Honoured One [together with] Mañjuśrī and the infinite hundreds, thousands, ten of thousands, and millions of Bodhisattva Mahāsattvas who had long abided in this Sahā world, as well as the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and non-human beings, manifested before them His great supranormal powers. He put out His vast and long tongue¹ reaching upwards to the Brahmā World, and from the pores emitted infinite numberless coloured rays² which fully illuminated everywhere in the worlds of the ten directions. When Śākyamuni Buddha and all the Buddhas beneath the jeweled trees had manifested these supranormal powers, a full hundred thousand years passed; and only then did they draw back in Their tongues. Then at the same time They cleared Their throats³ and all together snapped Their fingers⁴; these two sounds permeated the all the Buddha worlds in the ten directions, and they all quaked in six ways⁵. The sentient beings therein, [consisting of] devas nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and non-human beings, by means of the Buddha’s supranormal power, all saw all⁶ of the infinite, boundless, hundreds, thousands, tens of thousands, of millions of Buddhas of this Sahā World, seated on lion thrones beneath jewelled trees.They also saw Śākyamuni Buddha seated together with Prabhūtaratna Tathāgata on a lion’s throne within the jeweled stūpa; and further saw infinite, boundless, hundreds, thousands, tens of thousands, of millions of Bodhisattva Mahāsattvas, as well as all of the four assemblies reverently surrounding Śākyamuni Buddha. Then at that time, all of the devas in empty-space, called out in a loud voice saying⁷: “Beyond  infinite, boundless, hundreds, thousands, tens of thousands, of millions of asaṃkhyeya worlds, there is a land call ‘Sahā.’ Therein is a Buddha named Śākyamuni who is now expounding the Mahāyāna Sūtra called the Sublime Dharma of the Lotus Flower Sūtra for the sake of the Bodhisattva Mahāsattvas; it is a method for instructing Bodhisattvas, and is that which the Buddhas maintain in their thoughts. You all should respond to this with profound thoughts of joy, and should prostrate and make offerings to this Śākyamuni Buddha. ⁸Those sentient beings having heard this voice in empty space, put their palms together and faced the Sahā World and said: “Namo Śākyamuni Buddha! Namo Śākyamuni Buddha!” With various flowers, incense, garlands, banners, cannopies, as well as ornaments for adorning the body and treasured sublime things, all together scattered them over the Sahā World from afar.⁹  All thos objects which had been scattered from the ten directions gathered like clouds and transformed into a bejeweled canopy covering the all the Buddhas in that place. At that time, the worlds in the ten directions were joined together without obstructions, as if they were a single Buddha land.¹⁰”
61. See above not for the term’s referent.
62. 《妙法蓮華經》卷6〈22囑累品〉：「爾時，釋迦牟尼佛從法座起，現大神力，以右手摩無量菩薩摩訶薩頂，而作是言：「我於無量百千萬億阿僧祇劫，修習是難得阿耨多羅三藐三菩提法，今以付囑汝等。汝等應當一心流布此法，廣令增益。」如是三摩諸菩薩摩訶薩頂，而作是言：「我於無量百千萬億阿僧祇劫，修習是難得阿耨多羅三藐三菩提法，今以付囑汝等。汝等當受持、讀誦、廣宣此法，令一切眾生普得聞知。所以者何？如來有大慈悲，無諸慳悋，亦無所畏，能與眾生，佛之智慧、如來智慧、自然智慧，如來是一切眾生之大施主。汝等亦應隨學如來之法，勿生慳悋。於未來世，若有善男子、善女人，信如來智慧者，當為演說此法華經，使得聞知，為令其人得佛慧故。若有眾生不信受者，當於如來餘深法中，示教利喜。汝等若能如是，則為已報諸佛之恩。」」(CBETA 2025.R3, T09, no. 262, p. 52c4-21)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 6: Chapter 22: “The Entrustment of the Commission”):
    Thereupon, the Buddha Śākyamuni arose from His Dharma Throne, and manifested great supranormal powers. With His right hand He rubbed the crowns of infinite bodhisattva mahāsattva, and spoke these words: “Throughout infinite hundreds of thousands of tens of thousands of koṭis of asaṃkhyeya kalpas, I repeatedly cultivated the dharmas of this difficult to attain Anuttara samyak saṃbodhi. And now I entrust the commission to all of you. You all ought to single-mindedly spread This Dharma, and extensively causing benefit.” In this way He thrice rubbed the crowns of all the bodhisattva mahāsattva, and said these words: “Throughout infinite hundreds of thousands of tens of thousands of koṭis of asaṃkhyeya kalpas, I repeatedly cultivated the dharmas of this difficult to attain Anuttara samyak saṃbodhi. And now I entrust the commission to all of you. You all ought to accept, uphold, read, recite and extensively promulgate This Dharma, causing all sentient beings to universally attain, hear and comprehend it. Wherefore? The Tathāgatas have great compassionate mercy; are without stinginess; and being without fear They are able to provide sentient beings with the wisdom of the Buddhas; the wisdom of the Tathāgatas; the inherent wisdom; the Tathāgatas are the Great Benefactors for all sentient beings. You all should study in accord with the Dharma of the Tathāgatas, and must not give rise to stinginess. In future ages, if there are good sons and good daughters who have faith in the wisdom of the Tathāgatas, then you should disseminate this Dharma Flower Sūtra for their sake, causing them to attain, hear and comprehend it, that they may attain the wisdom of the Buddhas. If there are sentient beings who do not faithfully accept it, then with the Tathāgata’s other profound Dharmas, you should demonstrate and instruct [them, that they may be] benefited. If you are all able to do so in these ways, you will have already repaid the kindness of all the Buddhas.”
63. 《妙法蓮華經》卷6〈22囑累品〉：「時諸菩薩摩訶薩，聞佛作是說已，皆大歡喜遍滿其身。益加恭敬，曲躬、低頭，合掌向佛，俱發聲言：「如世尊勅，當具奉行。唯然，世尊！願不有慮。」諸菩薩摩訶薩眾，如是三反，俱發聲言：「如世尊勅，當具奉行。唯然，世尊！願不有慮。」」(CBETA 2025.R3, T09, no. 262, p. 52c21-26)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 6: Chapter 22: “The Entrustment of the Commission”):
    At that time, all of the bodhisattva mahāsattva on having heard what the Buddha had expounded, were all permeated throughout their whole being with great joy. And revered [the Buddha] even more, by bowing their bodies, lowering their heads, and putting their palms together facing the Buddha. Together they cried out: “In accord with the instructions of the Tathāgata, we will humbly cultivate it in its entirety. May it be so World Honoured One! We pray that you will not be concerned.” All of the assembly of bodhisattva mahāsattva reiterated thrice in this way. Together crying out “In accord with the instructions of the Tathāgata, we will humbly cultivate it in its entirety. May it be so World Honoured One! We pray that you will not be concerned.”
64. 1.不殺生 not killing;
    2.不偸盜 not stealing;
    3.不邪淫 not committing adultery;
    4.不妄語not lying;
    5.不惡口not speaking harshly;
    6.不兩舌not speaking divisively;
    7.不綺語not speaking idly;
    8.不貪欲not being greedy
    9.不瞋恚not being angry;
    10.不邪見not having wrong views.
65.  《妙法蓮華經》卷
    6〈22囑累品〉：「爾時釋迦牟尼佛令十方來諸分身佛各還本土，而作是言：「諸佛各隨所安，多寶佛塔還可如故。」」
    (CBETA 2025.R3, T09, no. 262, p. 52c26-28)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 6: Chapter 23: “The Entrustment of the Commission”):
    Thereupon, the Buddha Śākyamuni caused all of the partial embodiment buddhas who had come from the ten directions to each return to their original lands, and said these words: “All of the Buddhas [may go] as they wish, for the Stūpa of the Buddha Prabhūtaratna may likewise return.”
66. 《妙法蓮華經》卷6〈23藥王菩薩本事品〉：「爾時彼佛為一切眾生憙見菩薩，及眾菩薩、諸聲聞眾，說法華經。「是一切眾生憙見菩薩，樂習苦行，於日月淨明德佛法中，精進經行，一心求佛，滿萬二千歲已，得現一切色身三昧。得此三昧已，心大歡喜，即作念言：『我得現一切色身三昧，皆是得聞法華經力，我今當供養日月淨明德佛及法華經。』即時入是三昧，於虛空中，雨曼陀羅華、摩訶曼陀羅華、細末堅黑栴檀，滿虛空中，如雲而下，又雨海此岸栴檀之香——此香六銖，價直娑婆世界——以供養佛。作是供養已，從三昧起，而自念言：『我雖以神力供養於佛，不如以身供養。』即服諸香——栴檀、薰陸、兜樓婆、畢力迦、沈水、膠香，又飲瞻蔔諸華香油，滿千二百歲已，香油塗身，於日月淨明德佛前，以天寶衣而自纏身，灌諸香油，以神通力願而自然身，光明遍照八十億恒河沙世界。其中諸佛同時讚言：『善哉，善哉！善男子！是真精進，是名真法供養如來。若以華、香、瓔珞、燒香、末香、塗香、天繒、幡蓋及海此岸栴檀之香，如是等種種諸物供養，所不能及；假使國城、妻子布施，亦所不及。善男子！是名第一之施，於諸施中最尊最上，以法供養諸如來故。』作是語已而各默然。其身火燃千二百歲，過是已後，其身乃盡。「一切眾生憙見菩薩作如是法供養已，命終之後，復生日月淨明德佛國中，於淨德王家結加趺坐，忽然化生。即為其父而說偈言：「『大王今當知，  我經行彼處， 即時得一切，  現諸身三昧。 懃行大精進，  捨所愛之身， 供養於世尊，  為求無上慧。』」(CBETA 2025.R3, T09, no. 262, p. 53a22-b25)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 6: Chapter 23: “The Former Acts of the Bodhisattva Bhaiṣajyarāja”):
    Thereupon, that Buddha expounded the Dharma Flower Sūtra for the sake of Bodhisattva Sarvasattvapriyadarśana, the assembly of bodhisattvas and all of the assembly of śrāvakas. This Bodhisattva Sarvasattvapriyadarśana was fond of repeated ascetic practice, and diligently cultivated within the Dharma of Candrasūryavimalaprabhāsaśrī Buddha. With single mind he sought Buddhahood, and having done so for a full twelve thousand years, he attained the Sarvarūpasaṃdarśana Samādhi. Having attained this samādhi, his heart was greatly overjoyed, and he had this thought: “My attainment of the Sarvarūpasaṃdarśana Samādhi is wholly [the result of] the power of having heard this Dharma Flower Sūtra, [and so] I will now make offerings to Candrasūryavimalaprabhāsaśrī Buddha and the Dharma Flower Sūtra.” Then at that time he entered this samādhi, and from empty space rained down mandārava flowers and mahāmandārava flowers. Filling empty space, fine powdered black candana [incense formed] like clouds and fell. There further rained candana incense from this-shore of the ocean [of existence]. Six portions of this incense has the value of the [whole] Sahā World-sphere, [and it is] with these that he made offerings to the Buddha. Having made these offerings, he arose from samādhi and thought to himself: “Though I’ve made offerings to the Buddha by means of my spiritual powers, this is not equal to making an offering by means of my body. ” Then he ingested all of the incenses, candana kundurūka, turuṣka, pṛkkā, aguru, gulgulu; and drank the scented oils of campaka and all the flowers. Having done this for a full twelve thousand years, he daubed his body with incense and oils, and in front of Candrasūryavimalaprabhāsaśrī Buddha, wrapped his body in heavenly jewelled robes, and sprinkled the incenses and oils [over it]. With the power of his spiritual-penetrations he made a vow, and then ignited his own body, the radiant light of which pervasively illuminated the world-spheres [as numerous as] the sands of eighty million Gaṇgā rivers. Amidst this, all of the Buddhas at the same time praised him saying: “Excellent! Excellent! Good Son! This is true diligence! This is referred to as offering the True Dharma to the Tathāgatas! If with flowers, incense, garlands, burning incense, powdered incense, rubbing-incense, divine cloths, banners, parasols and even candana inscense from this-shore of the ocean [of existence, one were to make offering], the offering of all such things as these would not be equal to this! Even if, with countries, cities, wives and children one made offering, these would also not equal this! Good son! This is referred to as the supreme giving, for among all giving it is most exalted, and most excellent! This is because it is an offering of the Dharma to all the Tathāgatas.” Having said this, each was then silent. His body burned for twelve hundred years, after which his body was finally consumed. Having made an offering of the Dharma like this, [when his] life came to an end he was again born in the land of Candrasūryavimalaprabhāsaśrī Buddha. In the household of King Vimaladatta he was suddenly born by transformation, sitting cross-legged. And then for the sake of his father he spoke verses saying:
     
    “Great King you should now know,
    I cultivated in that place,
    And at that time attained the Samādhi
    Sarvarūpasaṃdarśana.
    Rigorously cultivating Great Vigour,
    I cast off the body that I loved,
    To make an offering to the World Honoured One,
    In order to seek the Unsurpassed Wisdom.” 
67. 《妙法蓮華經》卷6〈23藥王菩薩本事品〉：「「宿王華！譬如一切川流江河，諸水之中海為第一；此法華經亦復如是，於諸如來所說經中，最為深大。又如土山、黑山、小鐵圍山、大鐵圍山及十寶山，眾山之中，須彌山為第一；此法華經亦復如是，於諸經中最為其上。又如眾星之中，月天子最為第一；此法華經亦復如是，於千萬億種諸經法中最為照明。又如日天子能除諸闇；此經亦復如是，能破一切不善之闇。又如諸小王中，轉輪聖王最為第一；此經亦復如是，於眾經中最為其尊。又如帝釋於三十三天中王，此經亦復如是，諸經中王。又如大梵天王，一切眾生之父；此經亦復如是，一切賢聖，學、無學，及發菩薩心者之父。又如一切凡夫人中，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛為第一；此經亦復如是，一切如來所說、若菩薩所說、若聲聞所說，諸經法中，最為第一。有能受持是經典者，亦復如是，於一切眾生中亦為第一。一切聲聞、辟支佛中，菩薩為第一；此經亦復如是，於一切諸經法中最為第一。如佛為諸法王；此經亦復如是，諸經中王。」(CBETA 2025.R3, T09, no. 262, p. 54a19-b11)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 6: Chapter 23: “The Former Acts of the Bodhisattva Bhaiṣajyarāja”):
    “Nakṣatrarājasaṃkusumita! It is like all of the rivers, streams, waterways and canals; among all the waters it is the ocean which is supreme. This Dharma Flower Sūtra is also like this. For amidst all of the sūtras which have been expounded by the Tathāgata, it is foremost in depth and greatness. It is also like the earthen mountains, black mountains, lessor iron-ring mountains, great iron-ring mountains and the ten bejeweled mountains; among the myriad mountains, it is the Mountain of Sumeru which is supreme. This Dharma Flower Sūtra is also like this. For among all of the sūtras it is most exalted. Furthermore, it is just as when among the myriad stars, it is Candradevaputra who is supreme. This Dharma Flower Sūtra is also like this. For within the Dharmas of all the thousands of tens of thousands of kotis of various sūtras, it is foremost in luminosity and clarity. Moreover, just as Sūryadevaputra is able to expel all darkness; this Dharma Flower Sūtra is also like this. For it is able to dstroy the darkness of all unwholesomeness.  Furthermore, just as among the all the lesser kings, the Noble Wheel-turning King is supreme; this Dharma Flower Sūtra is also like this. For among the myriad sūtras, it is foremost in its reverence. Moreover, just as Lord  Śakra is the king within the Trāyastriṃśa Heaven; this Dharma Flower Sūtra is also like this. For it is the father of all those who’re Worthy, Noble, Within Training, Without Training, and all the newly aspiring bodhisattvas. Furthermore, among all common worldlings, the Srotaāpannas, Sakṛdāgāmins, Anāgāmins, Arhats, and Pratyekabuddha are supreme; this Dharma Flower Sūtra is also like this. For among all of the expositions of the Tathāgatas, the expositions of the Bodhisattvas, or the expositions of the Śrāvakas; among all of the Dharmas of the sūtras, it is foremost in its supremacy.[Therefore,] one who is able to accept and uphold This Sūtra is also like this. For among all sentient beings they’re supreme. Among all the Śrāvakas and Pratyekabuddhas, the Bodhisattvas are supreme; this Dharma Flower Sūtra is also like this. For among the various Dharmas of all the sūtras, it is foremost in its supremacy. Just as the Buddha is King of all the Dharmas, This Sūtra is also like this, [in being] King of the various sūtras.”
68. 《妙法蓮華經》卷7〈24妙音菩薩品〉：「佛告華德菩薩：「過去有佛，名雲雷音王多陀阿伽度、阿羅訶、三藐三佛陀，國名現一切世間，劫名憙見，妙音菩薩於萬二千歲，以十萬種伎樂供養雲雷音王佛，并奉上八萬四千七寶鉢。以是因緣果報，今生淨華宿王智佛國，有是神力。」
    (CBETA 2025.R3, T09, no. 262, p. 56a3-9)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 7: Chapter 24: “The Bodhisattva Gadgadasvara”):
    Thje Buddha addressed the Bodhisattva Padmaśrī [by saying]: “In the past there was a Buddha named Meghadundubhisvararāja, a Tathāgata, Arhat, and Samyak saṃbuddha. His land was called Sarvarūpasaṃdarśana; His kalpa was called Priyadarśana (Joyful to ‘see’/’behold’). For a full twelve thousand years the Bodhisattva Gadgadasvara made offerings to the Buddha Meghadundubhisvararāja with one hundred thousand kinds of musical performance, and respectfully offered up eighty four thousand bowls [filled with] the seven treasures. It is as a result of these causes and conditions that He is now born in the land of the Buddha Kamaladala-vimala-nakṣatra-rāja-saṃkusumitābhijña, and is in possession of these supranormal powers.”
69. fire 火難, flood 水難, rakṣasa 羅刹難, misrule 王難
    , evil spirits 鬼難, cangue and prison 枷鎖難, and bandits 怨賊難.
70. 《妙法蓮華經》卷
    7〈25觀世音菩薩普門品〉：「若有持是觀世音菩薩名者，設入大火，火不能燒，由是菩薩威神力故。若為大水所漂，稱其名號，即得淺處。(CBETA 2025.R3, T09, no. 262, p. 56c8-11)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 7: Chapter 25: “The Bodhisattva Avalokiteśvara”):
    If there are those who uphold the name of the Bodhisattva Avalokiteśvara, should they enter a great conflagration the fire would not be able to burn them, due to the mighty supranormal power of this bodhisattva. If one were carried away by great waters, by intoning his name, onewould immediately find the shallows.
     
    《妙法蓮華經》卷7〈25觀世音菩薩普門品〉：「假使黑風吹其船舫，飄墮羅剎鬼國，其中若有，乃至一人，稱觀世音菩薩名者，是諸人等皆得解脫羅剎之難。」(CBETA 2025.R3, T09, no. 262, p. 56c12-15)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 7: Chapter 25: “The Bodhisattva Avalokiteśvara”):
    Supposing that a black wind were to blow their vessel, casting it ashore in the land of the rākṣasa demons; if there is among them even one person who calls out the name of the Bodhisattva Avalokiteśvara, then all of these people without exception will attain freedon from the perils of the rākṣasa.
     
    《妙法蓮華經》卷7〈25觀世音菩薩普門品〉：「若三千大千國土滿中夜叉、羅剎欲來惱人，聞其稱觀世音菩薩名者，是諸惡鬼尚不能以惡眼視之，況復加害。」(CBETA 2025.R3, T09, no. 262, p. 56c17-20)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 7: Chapter 25: “The Bodhisattva Avalokiteśvara”):
    Were the lands of the Three-thousand Great Thousandfold World filled with yakṣas and rākṣasas who wished to come and harm one, on hearing the person intone the name of the Bodhisattva Avalokiteśvara, these wicked demons would not even be able to look upon one with wicked eyes; how much less could they harm one!
     
     
    《妙法蓮華經》卷7〈25觀世音菩薩普門品〉：「設復有人，若有罪、若無罪，杻械、枷鎖檢繫其身，稱觀世音菩薩名者，皆悉斷壞，即得解脫。」
    (CBETA 2025.R3, T09, no. 262, p. 56c20-22)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 7: Chapter 25: “The Bodhisattva Avalokiteśvara”):
    Suppose furthermore that there was a person, whether a wrongdoer or not a wrongdoer, who was handcuffed and manacled, with their body bound and chained; for one who calls out the name of the Bodhisattva Avalokiteśvara, all of these [bonds] will be completely broken and destroyed, and they will immediately attain freedom.
     
    《妙法蓮華經》卷7〈25觀世音菩薩普門品〉：「若三千大千國土滿中怨賊，有一商主將諸商人，齎持重寶經過嶮路。其中一人作是唱言：『諸善男子！勿得恐怖！汝等應當一心稱觀世音菩薩名號。是菩薩能以無畏施於眾生。汝等若稱名者，於此怨賊當得解脫。』眾商人聞，俱發聲言：『南無觀世音菩薩。』稱其名故，即得解脫。」(CBETA 2025.R3, T09, no. 262, p. 56c22-28)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 7: Chapter 25: “The Bodhisattva Avalokiteśvara”):
    Were the lands of the Three-thousand Great Thousandfold World filled with malevolent bandits, and were there a merchant chief who was leading all the merchants to transport their precious jewels through the perilous roads; suppose a person among them yelled: “all good sons! Be not afraid! You all should single-mindedly call out the name of the Bodhisattva Avalokiteśvara. This bodhisattva is able to grant fearlessness to sentient beings. If you all call out his name, we will attain freedom from these malevolent bandits.” [And then] on hearing [this],the band of merchants together voiced the cry: “Namo ’valokiteśvarāya bodhisattvāya!”; because they called out his name, they would immediately gain their freedom.    
     
    《妙法蓮華經》卷7〈25觀世音菩薩普門品〉：「或遭王難苦，  臨刑欲壽終， 念彼觀音力，  刀尋段段壞。」(CBETA 2025.R3, T09, no. 262, p. 57c27-28)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 7: Chapter 25: “The Bodhisattva Avalokiteśvara”):
    If one were to encounter the peril of a king’s punishment, and then when the execution that would end their life was approaching, they called to mind the power of that Avalokiteśvara, the blades would instantly shatter into pieces.  
71. 妙法蓮華經》卷7〈26陀羅尼品〉：「爾時藥王菩薩白佛言：「世尊！我今當與說法者陀羅尼呪，以守護之。」即說呪曰：「安爾
    (一)　曼爾(二)　摩禰(三)摩摩禰(四)旨隷(五)遮梨第(六)賒咩
    (羊鳴音)(七)賒履(冈雉反)多瑋(八)羶輸千反)帝(九)目帝(十)
    目多履(十一)娑履(十二)阿瑋娑履(十三)桑履(十四)娑履(十五)
    叉裔(十六)阿叉裔(十七)阿耆膩
    (十八)羶帝(十九)賒履(二十)
    陀羅尼(二十一)阿盧伽婆娑(蘇奈反)簸蔗毘叉膩(二十二)禰毘剃(二十三)阿便哆(都餓反)邏禰履剃(二十四)阿亶哆波隷輸地
    (途賣反)(二十五)漚究隷(二十六)牟究隷(二十七)阿羅隷(二十八)波羅隷(二十九)首迦差(
    初几反)(三十)阿三磨三履(三十一)佛䭾毘吉利袠帝(三十二)達磨波利差(猜離反)帝(三十三)
    僧伽涅瞿沙禰(三十四)婆舍婆舍輸地(三十五)曼哆邏(三十六)
    曼哆邏叉夜多(三十七)郵樓哆
    (三十八)郵樓哆憍舍略(來加反)(三十九)惡叉邏(四十)惡叉冶多冶(四十一)阿婆盧(四十二)阿摩若(荏蔗反)那多夜(四十三)
    「世尊！是陀羅尼神咒，六十二億恒河沙等諸佛所說，若有侵毀此法師者，則為侵毀是諸佛已。」」(CBETA 2025.R3, T09, no. 262, p. 58b17-c6)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 7: Chapter 26: “The Dhāraṇī”):
    Thereupon, the Bodhisattva Bhaiṣajyarāja spoke to the Buddha saying: “World Honoured One! I will now grant a dhāraṇī formula to the expounders of [This] Dharma, in order to guard and protect them.” Then he spoke the formula, saying:
    Anye (1), manye (2), maṇi (3), mamaṇi (4), citte (5), carite (6), śame (7), śamita (8), śānte (9), mukte (10), muktatame (11), same (12), aviṣame (13), samasame (14), jaye (15), kṣaye (16), akṣaye (17), akṣīṇe (18), śānte (19), samite (20), dhāraṇi (21), ālokabhāse (22), pratyavekṣaṇi (23), nivisthite (24), abhyantaraniviṣṭe (25), atyantapariśuddhi (26), ukkule (27), mukkule (28), arare (29), parare (30), śukāṅkṣi (31), asamasame (32), buddhavilocite (33), dharmaparīkṣite (34), saṃghanirghoṣaṇi (35), nirghoṣaṇi (36), bhāṣābhāṣyaviśuddhi (37), mantre (38), mantrakṣayate (39), rute (40), rutakauśalye (41), akṣaye (42), akṣayavanatāye (43), avaloke (44), amanyatāya (45).
    “World Honoured One! This dhāraṇī formula has been expounded by many buddhas, equaling the sands of sixty two billion Gaṅgā rivers! [And so,] should there be those who would insult or harm these Dharmabhāṇakas, then they will have already insulted and harmed all of these buddhas.”
72. The three disasters; they are of two kinds, minor and major. The minor, appearing during a decadent world-period, are wars, pestilence, and famine; the major大三災, for world-destruction, are fire, floods, and storms. 
73.  《妙法蓮華經》卷7〈27妙莊嚴王本事品〉：「於是二子念其父故，踊在虛空，高七多羅樹，現種種神變——於虛空中行住坐臥；身上出水、身下出火，身下出水、身上出火；或現大身滿虛空中，而復現小，小復現大；於空中滅，忽然在地；入地如水，履水如地。現如是等種種神變，令其父王心淨信解。時父見子神力如是，心大歡喜，得未曾有，合掌向子言：『汝等，師為是誰，誰之弟子？』二子白言：『大王！彼雲雷音宿王華智佛，今在七寶菩提樹下法座上坐，於一切世間天人眾中廣說法華經，是我等師，我是弟子。』父語子言：『我今亦欲見汝等師，可共俱往。』」
    (CBETA 2025.R3, T09, no. 262, p. 60a4-16)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 7: Chapter 27: “The Former Deeds of the King Śubhavyūha”):
    Then, bringing their father to mind, these two sons ascended up into the empty sky to a height of seven tāla trees, and manifested various supranormal transformations; walking, standing, sitting and lying down in empty space; emitting water from the upper [part of of their] body and emitting fire from the lower [part of their] body, emitting water from the lower [part of their body and] emitting fire from the upper [part of their] body; they either manifested a great form filling empty space, or else manifested a small [form]; [or they manifested] a small [form] and then manifested a great [form]; they disappeared from the sky and suddenly appeared upon the ground; and they entered the earth as if it were water, and stood upon the waters as if were the earth. Manifesting various supranormal transformations such as these, they caused their father the king’s heart [to give rise to] a mind of pure adhimukti. When the king saw that his sons had supranormal powers such as these, his heart was overjoyed at having attained that which he had not had before, and placing his palms together facing his sons, he said: “Who is your master? Whose disciples are you?” The two sons responded to him saying: “Great king! That Buddha Jaladhara-garjita-ghoṣa-susvara-nakṣatra-rāja-saṅkusumitā-bhijña, is currently beneath the seven jewelled Bodhi Tree seated atop the Dharma Throne, and He is extensively expounding the Dharma Flower Sūtra to the masses of gods and men of the whole world. This is our master, and we are His disciples.” The father responded to his sons by saying: “I would now also like to see your master, let us go to him together.”
74. 《妙法蓮華經》卷7〈28普賢菩薩勸發品〉：「「世尊！若後世後五百歲、濁惡世中，比丘、比丘尼、優婆塞、優婆夷，求索者、受持者、讀誦者、書寫者，欲修習是法華經，於三七日中，應一心精進。滿三七日已，我當乘六牙白象，與無量菩薩而自圍繞，以一切眾生所憙見身，現其人前，而為說法，示教利喜，」
    (CBETA 2025.R3, T09, no. 262, p. 61b9-15)
    The Sūtra of the Lotus Flower of the Sublime Dharma  (Fascicle 7: Chapter 28: “The Exhortations of the Bodhisattva Samantabhadra”):
    World Honoured One! If, during the final five hundred years of the final age, there are bhikṣu, bhikṣuṇī, upāsaka, and upāsikā, who amidst [that] tainted and wicked age seek out, accept and uphold, read and recite, copy and write out this Dharma Flower Sūtra, desiring to repeatedly cultivate it, they should single-mindedly persevere for three times seven days. At the completion of the three times seven days, I will ride upon my six tusked white elephant together with infinite bodhisattvas surrounding me, and in a form which all sentient beings delight in beholding, I will manifest before them and expound the Dharma for their sake, demonstrating and teaching it, that they may be benefited and delighted.