安樂行品第十四
爾時文殊師利法王子菩薩摩訶薩白佛言：「世尊！是諸菩薩，甚為難有，敬順佛故，發大誓願，於後惡世，護持讀說是法華經。世尊！菩薩摩訶薩於後惡世，云何能說是經？」
At that time, Dharma Prince Mañjuśrī Bodhisattva-mahāsattva said to the Buddha, "World-Honored One! These bodhisattvas are extremely rare. Out of reverence and obedience to the Buddha, they have made great vows to protect, uphold, read, and expound this Lotus Sutra in the later evil time. World-Honored One! How will bodhisattva mahāsattvas be able to expound this sutra in the later evil time?"
佛告文殊師利：「若菩薩摩訶薩，於後惡世欲說是經，當安住四法。一者、安住菩薩行處及親近處，能為眾生演說是經。
The Buddha said to Mañjuśrī, "If a bodhisattva mahāsattva wishes to expound this sutra in the later evil time, they should abide in four dharmas. First, they should abide in the bodhisattva's place of practice and place of intimate acquaintance, and be able to expound this sutra for sentient beings."
「文殊師利！云何名菩薩摩訶薩行處？若菩薩摩訶薩住忍辱地，柔和善順而不卒暴，心亦不驚；又復於法無所行，而觀諸法如實相，亦不行不分別，是名菩薩摩訶薩行處。云何名菩薩摩訶薩親近處？菩薩摩訶薩不親近國王、王子、大臣、官長，不親近諸外道梵志、尼揵子等，及造世俗文筆、讚詠外書，及路伽耶陀、逆路伽耶陀者；亦不親近諸有兇戲、相扠相撲，及那羅等種種變現之戲；又不親近旃陀羅，及畜猪羊鷄狗，畋獵漁捕諸惡律儀。如是人等，或時來者，則為說法，無所悕望。又不親近求聲聞比丘、比丘尼、優婆塞、優婆夷，亦不問訊。若於房中，若經行處，若在講堂中，不共住止。或時來者，隨宜說法，無所悕求。
"Mañjuśrī! What is called the place of practice of a bodhisattva mahāsattva? If a bodhisattva mahāsattva dwells on the ground of patient tolerance, is gentle and compliant without being rash, and their mind is not alarmed; furthermore, they do not act upon dharmas, yet observe all dharmas in their true nature, neither acting nor discriminating - this is called the place of practice of a bodhisattva mahāsattva.
What is called the place of intimate acquaintance of a bodhisattva mahāsattva? A bodhisattva mahāsattva does not associate closely with kings, princes, ministers, or officials. They do not associate closely with non-Buddhist ascetics, Nirgranthas, and others, nor with those who compose worldly literature, praise external writings, or practice materialistic or nihilistic philosophies. They also do not associate closely with those who engage in violent games, wrestling matches, or various transformative performances like those of nāṭa actors. Furthermore, they do not associate closely with outcasts, or those who raise pigs, sheep, chickens, and dogs, or those who hunt, fish, or engage in other evil livelihoods. If such people come, they teach them the Dharma without expectations. They also do not associate closely with śrāvakas, bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās who seek [only that vehicle], nor do they greet them. Whether in their dwelling, walking meditation area, or lecture hall, they do not dwell together. If such people come, they teach the Dharma as appropriate, without seeking anything."
「文殊師利！又菩薩摩訶薩不應於女人身，取能生欲想相而為說法，亦不樂見。若入他家，不與小女、處女、寡女等共語。亦復不近五種不男之人以為親厚，不獨入他家，若有因緣須獨入時，但一心念佛。若為女人說法，不露齒笑，不現胸臆，乃至為法猶不親厚，況復餘事。不樂畜年少弟子、沙彌、小兒，亦不樂與同師。常好坐禪，在於閑處，修攝其心。文殊師利！是名初親近處。」
"Mañjuśrī! Furthermore, a bodhisattva mahāsattva should not look upon a woman's body in a way that gives rise to thoughts of desire when expounding the Dharma, nor should they take pleasure in seeing women. When entering another's home, they should not converse with young girls, unmarried women, or widows. They should also not become close to the five types of eunuchs. They should not enter another's home alone; if there is a reason they must enter alone, they should single-mindedly recite the Buddha's name. When expounding the Dharma to women, they should not smile showing their teeth or reveal their chest. Even for the sake of the Dharma, they should not become too familiar, let alone for other matters. They should not take pleasure in keeping young disciples, novices, or children, nor should they enjoy having the same teacher as others. They should always enjoy sitting in meditation, staying in quiet places, and cultivating control over their mind. Mañjuśrī! This is called the initial place of intimate acquaintance."
「復次，菩薩摩訶薩觀一切法空，如實相，不顛倒、不動、不退、不轉，如虛空，無所有性。一切語言道斷，不生、不出、不起，無名、無相，實無所有，無量、無邊，無礙、無障，但以因緣有，從顛倒生故說。常樂觀如是法相，是名菩薩摩訶薩第二親近處。」
"Furthermore, the bodhisattva mahāsattva observes that all dharmas are empty, as they truly are, not inverted, not moving, not retreating, not turning, like empty space, without inherent nature. All paths of language are cut off; dharmas are unborn, do not emerge, do not arise, are nameless and formless, truly having no existence, are immeasurable and boundless, unobstructed and unhindered. They only exist due to causes and conditions, and are spoken of as arising from inversion. Always delighting in observing the ‘characteristics of dharmas’ such as these is called the second place of intimate acquaintance for the bodhisattva mahāsattva."
爾時世尊欲重宣此義，而說偈言：
At that time, the World-Honored One, wishing to restate this meaning, spoke in verse saying:
若有菩薩， 於後惡世， 無怖畏心， 欲說是經， 應入行處， 及親近處。
If there are bodhisattvas Who in the later evil age, With fearless hearts, Wish to expound this sutra, They should enter the sphere of practice And the sphere of intimate acquaintance.
常離國王， 及國王子、 大臣官長， 兇險戲者， 及旃陀羅、 外道梵志。
They should always stay away from kings, And princes, ministers, High officials, Those engaged in dangerous amusements, As well as caṇḍālas (outcastes), And unorthodox ascetics.
亦不親近， 增上慢人， 貪著小乘、 三藏學者，
They should also not be close to Those with overweening pride, Those attached to the Lesser Vehicle, Or Tripiṭaka scholars,
破戒比丘， 名字羅漢， 及比丘尼， 好戲笑者，
Bhikṣus who break precepts, Arhats in name only, And bhikṣuṇīs Who are fond of joking and laughter,
深著五欲， 求現滅度， 諸優婆夷， 皆勿親近。
Those deeply attached to the five desires, Or seeking present nirvana, Nor to upāsikās - All these they should not be close to.
若是人等， 以好心來， 到菩薩所， 為聞佛道。
But if such people Come with good intentions To the bodhisattva's place To hear the Buddha's Way,
菩薩則以， 無所畏心， 不懷悕望， 而為說法。
The bodhisattva then, With a fearless heart, Without harboring expectations, Should expound the Dharma for them.
寡女處女， 及諸不男， 皆勿親近， 以為親厚。
Widows and unmarried women, And various types of eunuchs, Should not be approached Or become intimate with.
亦莫親近， 屠兒魁膾， 畋獵漁捕， 為利殺害，
Also do not be close to Butchers or executioners, Hunters or fishers, Those who kill for profit,
販肉自活， 衒賣女色， 如是之人， 皆勿親近。
Those who sell meat for a living, Or pander for women's charms, Such people as these Should all not be approached.
兇險相撲， 種種嬉戲， 諸婬女等， 盡勿親近。
Dangerous wrestling matches, Various kinds of amusements, And prostitutes, Should all not be approached.
莫獨屏處， 為女說法， 若說法時， 無得戲笑。
Do not be alone in a secluded place To expound the Dharma for women. When expounding the Dharma, Do not engage in joking or laughter.
入里乞食， 將一比丘， 若無比丘， 一心念佛。
When entering a village to beg for food, Take along a bhikṣu. If there is no bhikṣu, Single-mindedly recite the Buddha's name.
是則名為， 行處近處， 以此二處， 能安樂說。
These are called The spheres of action and intimate acquaintance. By means of these two spheres, One can expound [the Dharma] in peace and comfort.
又復不行， 上中下法， 有為無為， 實不實法， 亦不分別， 是男是女。
Furthermore, do not practice Superior, middling, or inferior dharmas, Conditioned or unconditioned, Real or unreal dharmas. Also do not discriminate Between male and female.
不得諸法， 不知不見， 是則名為， 菩薩行處。
Do not apprehend dharmas, Do not know or see [them]. This is called The bodhisattva's place of practice.
一切諸法， 空無所有， 無有常住， 亦無起滅， 是名智者， 所親近處。
All dharmas Are empty and without substance, Have no permanent abiding, And neither arise nor cease. For the wise, this is called The place of intimate acquaintance.
顛倒分別， 諸法有無， 是實非實， 是生非生。
From inverted discrimination Come notions of dharmas' existence or non-existence, Reality or unreality, Birth or non-birth.
在於閑處， 修攝其心， 安住不動， 如須彌山。
Dwelling in a quiet place, Cultivating and collecting one's mind, Abiding unmoved Like Mount Sumeru.
觀一切法， 皆無所有， 猶如虛空， 無有堅固。
Observing all dharmas As having no substance, Like empty space, Without solidity.
不生不出， 不動不退， 常住一相， 是名近處。
Neither born nor emerging, Neither moving nor retreating, Always abiding in a single characteristic - This is called the place of intimate acquaintance.
若有比丘， 於我滅後， 入是行處、 及親近處， 說斯經時， 無有怯弱。
If there are bhikṣus Who, after my extinction, Enter this place of practice And place of intimate acquaintance, When they expound this sutra, They will have no timidity.
菩薩有時， 入於靜室， 以正憶念， 隨義觀法。
Bodhisattvas sometimes Enter a quiet room, And with right mindfulness Contemplate the Dharma according to its meaning.
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。
Arising from meditation, For kings, Princes, ministers, and people, Brahmins and others, They open, explain, and expound, Teaching this sutra. Their minds at peace, Without any timidity.
文殊師利！ 是名菩薩， 安住初法， 能於後世， 說法華經。
Mañjuśrī! This is called a bodhisattva Abiding securely in the initial dharma, Able in future ages To expound the Lotus Sutra.
「又，文殊師利！如來滅後，於末法中欲說是經，應住安樂行。若口宣說、若讀經時，不樂說人及經典過。亦不輕慢諸餘法師，不說他人好惡、長短。於聲聞人，亦不稱名說其過惡，亦不稱名讚歎其美，又亦不生怨嫌之心。善修如是安樂心故，諸有聽者不逆其意，有所難問，不以小乘法答，但以大乘而為解說，令得一切種智。」
"Furthermore, Mañjuśrī! After the Tathāgata's extinction, those who wish to expound this sutra in the latter age of the Dharma should abide in peaceful practices. Whether orally expounding or reading the sutra, they should not take pleasure in speaking of the faults of people or scriptures. They should also not disparage other Dharmabhānakas, nor speak of others' good and bad points or strengths and weaknesses. Regarding those of the śrāvaka vehicle, they should not mention them by name to speak of their faults, nor mention them by name to praise their virtues. Also, they should not harbor feelings of resentment. By cultivating such a peaceful mind, those who listen will not oppose their intentions. If there are difficult questions, they should not answer with the Dharma of the Lesser Vehicle, but explain using only the Great Vehicle, enabling all to attain all-encompassing wisdom."
爾時世尊欲重宣此義，而說偈言：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
菩薩常樂， 安隱說法， 於清淨地， 而施床座。
Bodhisattvas always delight In expounding the Dharma peacefully. On pure ground, They provide seats.
以油塗身， 澡浴塵穢， 著新淨衣， 內外俱淨， 安處法座， 隨問為說。
Anointing their bodies with oil, Bathing away dust and grime, Wearing fresh, clean garments, Pure inside and out, Seated comfortably on the Dharma seat, They respond to questions.
若有比丘， 及比丘尼， 諸優婆塞， 及優婆夷，
If there are bhikṣus, And bhikṣuṇīs, Upāsakas, And upāsikās,
國王王子、 群臣士民， 以微妙義， 和顏為說。
Kings and princes, Ministers, officials, and common people, Using subtle and wondrous meanings, They explain with gentle countenance.
若有難問， 隨義而答， 因緣譬喻， 敷演分別。
If there are difficult questions, They answer according to the meaning, Using causes and conditions, parables, To expound and discriminate.
以是方便， 皆使發心， 漸漸增益， 入於佛道。
By these upāya, They cause all to generate the [bodhi] mind, Gradually increasing [in understanding], To enter the Buddha's Way.
除嬾惰意， 及懈怠想， 離諸憂惱， 慈心說法。
Eliminating lazy thoughts And ideas of indolence, Departing from all worries, With a compassionate mind expound the Dharma.
晝夜常說， 無上道教， 以諸因緣、 無量譬喻， 開示眾生， 咸令歡喜。
Day and night constantly expound The supreme teaching of the Way, Using various causes and conditions, And countless parables, To reveal to living beings, Causing all to rejoice.
衣服臥具， 飲食醫藥， 而於其中， 無所悕望。
Clothing, bedding, Food, drink, and medicine, In these matters Have no expectations.
但一心念， 說法因緣， 願成佛道， 令眾亦爾。
With single-minded focus, On the causes for expounding the Dharma, Wishing to accomplish the Buddha's Way, And causing others to do likewise.
是則大利， 安樂供養。
This is then great benefit, A peaceful and joyous offering.
我滅度後， 若有比丘， 能演說斯， 妙法華經。
After my extinction, If there are bhikṣus Who can expound This wondrous Lotus Sutra,
心無嫉恚， 諸惱障礙， 亦無憂愁， 及罵詈者，
Their minds without jealousy or anger, Without vexations or hindrances, Also without sorrow, Nor those who revile them,
又無怖畏 加刀杖等， 亦無擯出， 安住忍故。
Also without fear Of knives or staves, Nor being banished, Because they abide in patience.
智者如是， 善修其心， 能住安樂， 如我上說。
The wise ones thus Skillfully cultivate their minds, Able to dwell in peace and comfort, As I have explained above.
其人功德， 千萬億劫， 算數譬喻， 說不能盡。
The merit of such a person, In thousands of millions of kalpas, Cannot be exhausted By calculation or analogy.
「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，受持、讀誦斯經典者，無懷嫉妬謟誑之心，亦勿輕罵學佛道者，求其長短。若比丘、比丘尼、優婆塞、優婆夷，求聲聞者、求辟支佛者、求菩薩道者，無得惱之，令其疑悔，語其人言：『汝等去道甚遠，終不能得一切種智。所以者何？汝是放逸之人，於道懈怠故。』又亦不應戲論諸法，有所諍競。當於一切眾生起大悲想，於諸如來起慈父想，於諸菩薩起大師想，於十方諸大菩薩，常應深心恭敬禮拜。於一切眾生，平等說法，以順法故，不多不少，乃至深愛法者，亦不為多說。」
"Furthermore, Mañjuśrī! When the Dharma is about to perish in the latter age, those bodhisattva mahāsattvas who uphold, read, and recite this sutra should not harbor thoughts of jealousy, flattery, or deception. They should not disparage those who study the Buddha's path, seeking their shortcomings. Whether bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, those seeking to be śrāvakas, pratyekabuddhas, or those seeking the bodhisattva path, they should not trouble them, cause them to doubt or regret, or say to them: 'You are far from the path and will never attain all-knowing wisdom. Why? Because you are indulgent and lazy regarding the path.' Also, they should not engage in frivolous discussions about the Dharma or argue and compete. They should give rise to thoughts of great compassion toward all beings, think of the Tathāgatas as kind fathers, think of bodhisattvas as great teachers, and deeply respect and bow to the great bodhisattvas of the ten directions. They should expound the Dharma equally to all beings, neither too much nor too little in accordance with the Dharma, even to those who deeply love the Dharma."
「文殊師利！是菩薩摩訶薩，於後末世法欲滅時，有成就是第三安樂行者，說是法時，無能惱亂，得好同學共讀誦是經，亦得大眾而來聽受，聽已能持，持已能誦，誦已能說，說已能書、若使人書，供養經卷，恭敬、尊重、讚歎。」
"Mañjuśrī! When the Dharma is about to perish in the latter age, if there are bodhisattva mahāsattvas who accomplish this third peaceful practice, when they expound this Dharma, they will be free from trouble and disturbance. They will gain good fellow students to read and recite this sutra together, and will also attract large assemblies to come listen and accept it. After listening, they will be able to remember it; after remembering, they will be able to recite it; after reciting, they will be able to expound it; after expounding, they will be able to write it out or have others write it out, and make offerings to the sutra scrolls with reverence, respect, and praise."
爾時世尊欲重宣此義，而說偈言：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
若欲說是經， 當捨嫉恚慢、 謟誑邪偽心， 常修質直行。
If one wishes to expound this sutra, One should abandon jealousy, anger, and pride, As well as flattery and a false mind, And always practice straightforward conduct.
不輕蔑於人， 亦不戲論法， 不令他疑悔， 云汝不得佛。
Do not look down on people, Nor engage in frivolous discussions of the Dharma. Do not cause others to doubt or regret, Saying, "You will not attain Buddhahood."
是佛子說法， 常柔和能忍， 慈悲於一切， 不生懈怠心。
These Buddha's children, in expounding the Dharma, Are always gentle and able to endure, Compassionate toward all, Never giving rise to a lazy mind.
十方大菩薩， 愍眾故行道， 應生恭敬心， 是則我大師。
The great bodhisattvas of the ten directions, Out of pity for the multitudes, practice the Way. One should give rise to a respectful mind, Thinking, "These are my great teachers."
於諸佛世尊， 生無上父想， 破於憍慢心， 說法無障礙。
Regarding all Buddhas, the World-Honored Ones, Think of them as unsurpassed fathers. Break through the mind of arrogance, And expound the Dharma without obstruction.
第三法如是， 智者應守護， 一心安樂行， 無量眾所敬。
Such is this third dharma; The wise should guard it well. By practicing this peaceful and joyous conduct with one mind, One will be respected by countless multitudes.
「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，有持是法華經者，於在家、出家人中生大慈心，於非菩薩人中生大悲心，應作是念：『如是之人，則為大失。如來方便隨宜說法，不聞不知不覺、不問不信不解，其人雖不問不信不解是經，我得阿耨多羅三藐三菩提時，隨在何地，以神通力、智慧力引之，令得住是法中。』文殊師利！是菩薩摩訶薩，於如來滅後、有成就此第四法者，說是法時，無有過失，常為比丘、比丘尼、優婆塞、優婆夷、國王、王子、大臣、人民、婆羅門、居士等，供養恭敬、尊重讚歎。虛空諸天，為聽法故亦常隨侍。若在聚落、城邑、空閑林中，有人來欲難問者，諸天晝夜常為法故而衛護之，能令聽者皆得歡喜。所以者何？此經是一切過去、未來、現在諸佛神力所護故。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？」
"Furthermore, Mañjuśrī! When the Dharma is about to perish in the latter age, if there are bodhisattva mahāsattvas who uphold this Lotus Sutra, they should generate great compassion towards both householders and monastics, and great compassion towards those who are not bodhisattvas. They should think, 'Such people have suffered a great loss. The Tathāgata teaches the Dharma using upāya according to circumstances, yet they do not hear, do not know, do not realize, do not ask, do not believe, and do not understand. Although these people do not ask about, believe in, or understand this sutra, when I attain anuttara-samyak-sambodhi, wherever they may be, I will use my supernatural powers and wisdom to guide them and cause them to abide in this Dharma.'
Mañjuśrī! If after the Tathāgata's extinction there are bodhisattva mahāsattvas who accomplish this fourth dharma, when they expound this Dharma, they will be free from faults. They will constantly receive offerings, respect, honor, and praise from bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, kings, princes, ministers, common people, brahmins, and householders. The devas in the sky will also constantly attend them to hear the Dharma. Whether in villages, cities, or secluded forests, if people come to ask difficult questions, the devas will protect them day and night for the sake of the Dharma, enabling all listeners to attain joy. Why? Because this sutra is protected by the supernatural power of all Buddhas of the past, present, and future.
Mañjuśrī! The name of the Lotus Sutra cannot even be heard in countless lands, how much less can it be seen, upheld, read, and recited?"
「文殊師利！譬如強力轉輪聖王，欲以威勢降伏諸國，而諸小王不順其命，時轉輪王起種種兵而往討罰。王見兵眾戰有功者，即大歡喜，隨功賞賜，或與田宅、聚落、城邑；或與衣服、嚴身之具；或與種種珍寶：金、銀、琉璃、車璩、馬腦、珊瑚、虎珀，象馬車乘，奴婢人民。唯髻中明珠，不以與之。所以者何？獨王頂上有此一珠，若以與之，王諸眷屬必大驚怪。
"Mañjuśrī! It is like a powerful wheel-turning sage king who wishes to use his might to subdue various countries. When the lesser kings do not obey his command, the wheel-turning king raises various armies to go and punish them. The king, seeing soldiers who have fought with merit, becomes greatly delighted and rewards them according to their merits. He may give them fields, houses, villages, or cities; or he may give them clothing or personal adornments; or he may give them various precious treasures: gold, silver, lapis lazuli, conch shells, agates, coral, amber, elephants, horses, chariots, servants, and commoners. Only the bright pearl in his topknot he does not give away. Why? Because only the king has this one pearl on the top of his head, and if he were to give it away, the king's attendants would certainly be greatly astonished.
「文殊師利！如來亦復如是，以禪定智慧力得法國土，王於三界，而諸魔王不肯順伏。如來賢聖諸將與之共戰，其有功者，心亦歡喜，於四眾中為說諸經，令其心悅，賜以禪定、解脫、無漏根力、諸法之財，又復賜與涅槃之城，言得滅度，引導其心，令皆歡喜，而不為說是法華經。
Mañjuśrī! The Tathāgata is also like this. Through the power of meditation and wisdom, he has gained the country of the Dharma and is king of the three realms, yet the various Māra kings are unwilling to submit. The Tathāgata's worthy and sage generals battle with them together. For those who have merit, he is also delighted. Among the four groups of disciples, he expounds various sutras, causing their hearts to rejoice. He bestows upon them the meditations, liberations, faculties and powers without outflows, and the wealth of the Dharma. He further bestows upon them the city of nirvana, saying they have attained extinction, guiding their minds and causing them all to rejoice. Yet he does not expound to them this Lotus Sutra.
「文殊師利！如轉輪王，見諸兵眾有大功者，心甚歡喜，以此難信之珠，久在髻中不妄與人，而今與之。如來亦復如是，於三界中為大法王，以法教化一切眾生。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。此法華經，能令眾生至一切智，一切世間多怨難信，先所未說而今說之。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。」
Mañjuśrī! Just as the wheel-turning king, seeing soldiers who have great merit, is extremely delighted and now gives them this hard-to-believe pearl that has long been in his topknot, which he has not recklessly given to anyone, the Tathāgata is also like this. As the great Dharma king of the three realms, he teaches and transforms all living beings with the Dharma. Seeing the worthy and sage army battling together with the Māra of the five aggregates, the Māra of afflictions, and the Māra of death, having great merit and virtue, extinguishing the three poisons, escaping the three realms, and breaking the net of Māra, at that time the Tathāgata is also greatly delighted. This Lotus Sutra can cause living beings to reach all-knowing wisdom. It is something that all worldly people find hard to believe, with many resentments. It has not been expounded before, but now it is expounded. Mañjuśrī! This Lotus Sutra is the foremost teaching of all Tathāgatas, the most profound among all teachings. It is bestowed at the very end, just like that powerful king who long protected his bright pearl and now gives it away. Mañjuśrī! This Lotus Sutra is the secret treasury of all Buddhas and Tathāgatas. Among all sutras, it is supreme. Through long nights it has been guarded and not recklessly proclaimed. Only today do I expound it to you all."
爾時世尊欲重宣此義，而說偈言：
At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:
常行忍辱， 哀愍一切， 乃能演說， 佛所讚經。
Always practicing patience, Compassionate towards all, One is able to expound This sutra praised by the Buddha.
後末世時， 持此經者， 於家出家， 及非菩薩，
In the latter age, Those who uphold this sutra, Towards both householders and monastics, And those who are not bodhisattvas,
應生慈悲， 斯等不聞， 不信是經， 則為大失。
Should generate compassion. Those who do not hear Or believe this sutra Have suffered a great loss.
我得佛道， 以諸方便， 為說此法， 令住其中。
When I attain the Buddha Way, Using various upāya, I will expound this Dharma, Causing them to abide in it.
譬如強力， 轉輪之王， 兵戰有功， 賞賜諸物，
It is like a powerful Wheel-turning king, Who rewards his soldiers With merit in battle,
象馬車乘， 嚴身之具， 及諸田宅， 聚落城邑，
Giving elephants, horses, chariots, Adornments for the body, As well as fields and houses, Villages and cities,
或與衣服， 種種珍寶， 奴婢財物， 歡喜賜與。
Or bestowing clothing, Various precious treasures, Servants and wealth, Joyfully granting these.
如有勇健， 能為難事， 王解髻中， 明珠賜之。
If there are brave and strong ones, Who can perform difficult tasks, The king unties the pearl from his topknot, And bestows it upon them.
如來亦爾， 為諸法王， 忍辱大力， 智慧寶藏，
The Tathāgata is also like this, As the king of all dharmas, With great power of patience, And a treasury of wisdom,
以大慈悲， 如法化世。 見一切人、 受諸苦惱， 欲求解脫， 與諸魔戰。
With great compassion, He transforms the world according to the Dharma. Seeing all people Suffering various afflictions, Seeking liberation, And battling with various Māras.
為是眾生， 說種種法， 以大方便， 說此諸經。
For these beings, He expounds various dharmas, Using great upāya, He teaches these sutras.
既知眾生， 得其力已， 末後乃為， 說是法華。
Having known that beings Have gained strength, At the very end, He expounds this Lotus Sutra.
如王解髻， 明珠與之。 此經為尊， 眾經中上，
Like the king untying his topknot, And giving away the bright pearl. This sutra is supreme, Foremost among all sutras,
我常守護， 不妄開示， 今正是時， 為汝等說。
I have always guarded it, Not recklessly revealing it. Now is precisely the time To expound it to you all.
我滅度後， 求佛道者， 欲得安隱， 演說斯經，
After my extinction, Those who seek the Buddha's Way, Wishing to attain peace And expound this sutra,
應當親近， 如是四法。 讀是經者， 常無憂惱，
Should draw near to These four dharmas. Those who read this sutra Will always be free from sorrow and affliction,
又無病痛， 顏色鮮白， 不生貧窮、 卑賤醜陋。
Also free from illness and pain, Their complexion fresh and white, Not born into poverty, Lowliness or ugliness.
眾生樂見， 如慕賢聖， 天諸童子， 以為給使。
Beings will delight in seeing them, As if admiring the worthy and sage, Heavenly youths Will serve them.
刀杖不加， 毒不能害， 若人惡罵， 口則閉塞。
Swords and staves will not harm them, Poison cannot injure them, If people curse them, Their mouths will be stopped.
遊行無畏， 如師子王， 智慧光明， 如日之照。
They will travel without fear, Like the lion king, The light of wisdom Will illuminate like the sun.
若於夢中， 但見妙事。
If in their dreams, They will see only wondrous things.
見諸如來， 坐師子座， 諸比丘眾、 圍繞說法。
They will see the Tathāgatas Seated on lion thrones, Surrounded by assemblies of bhikṣus, Expounding the Dharma.
又見龍神、 阿修羅等， 數如恒沙， 恭敬合掌， 自見其身， 而為說法。
They will also see nagas, spirits, Asuras and others, In numbers like the sands of the Ganges, Reverently joining palms, And see themselves Expounding the Dharma.
又見諸佛， 身相金色， 放無量光， 照於一切， 以梵音聲， 演說諸法。
They will also see the Buddhas, With golden-hued bodies, Emitting immeasurable light Illuminating all, With Brahma's voice Expounding the Dharmas.
佛為四眾， 說無上法， 見身處中， 合掌讚佛，
For the fourfold assembly, Buddha expounds the supreme Dharma, Seeing themselves in the midst, Joining palms and praising Buddha,
聞法歡喜， 而為供養， 得陀羅尼， 證不退智。
Hearing the Dharma with joy, And making offerings, Obtaining dhāraṇīs, And certifying to the wisdom of non-retrogression.
佛知其心， 深入佛道， 即為授記， 成最正覺：
Buddha, knowing their minds Have deeply entered the Buddha's Way, Immediately gives them predictions Of attaining supreme perfect enlightenment:
『汝善男子！ 當於來世， 得無量智， 佛之大道。
"You, good men! Shall in future ages Attain immeasurable wisdom, The great Way of the Buddha.
國土嚴淨， 廣大無比。』 亦有四眾， 合掌聽法。
Your lands will be pure and adorned, Vast and incomparable." The fourfold assembly Will also join palms and listen to the Dharma.
又見自身， 在山林中， 修習善法， 證諸實相， 深入禪定， 見十方佛。
Again they see themselves In mountain forests, Practicing good dharmas, Realizing all true marks, Deeply entering meditation, Seeing Buddhas of the ten directions.
諸佛身金色， 百福相莊嚴， 聞法為人說， 常有是好夢。
The Buddhas' bodies are golden-hued, Adorned with the hundred blessings' marks, Hearing the Dharma and expounding it for others, Always having such good dreams.
又夢作國王， 捨宮殿眷屬， 及上妙五欲， 行詣於道場。
Again they dream of being a king, Abandoning palace, retinue, And the five supreme desires, Going to the place of enlightenment.
在菩提樹下， 而處師子座， 求道過七日， 得諸佛之智。
Under the Bodhi tree, Seated on the lion throne, Seeking the Way for seven days, Attaining the wisdom of all Buddhas.
成無上道已， 起而轉法輪， 為四眾說法， 經千萬億劫，
Having achieved the supreme Way, They rise and turn the Dharma wheel, Expounding the Dharma to the fourfold assembly For thousands of millions of kalpas,
說無漏妙法， 度無量眾生。 後當入涅槃， 如烟盡燈滅。
Preaching the wondrous Dharma without outflows, Saving countless beings. Later they will enter nirvana, Like smoke dispersing and a lamp going out.
若後惡世中， 說是第一法， 是人得大利， 如上諸功德。」
If in the later evil age One expounds this foremost Dharma, That person will gain great benefit, All the merits as described above.