---
title: "妙法蓮華經 · 1 序品"
description: "妙法莲华经是大乘佛教重要经典，由鸠摩罗什于姚秦弘始八年（406年）译成汉文。该经共二十八品，以“开权显实”“会三归一”为核心思想，主张一切众生皆可成佛，强调佛陀教法的统一性与究竟性。经中通过大量譬喻故事，如“火宅喻”“化城喻”等，阐述一佛乘理念，被誉为“经中之王”。在汉传佛教中具有崇高地位，是天台宗根本经典，对中国佛教思想发展影响深远。现存版本以鸠摩罗什译本流传最广，文辞优美，义理深邃。"
url: "https://rushiwowen.co/en/r/cm9xd3oem000kfs0wc3jgr4ds"
---

### 序品第一

> Chapter 1: The Prologue

如是我聞：

> Thus have I heard:

一時，佛住王舍城耆闍崛山中，與大比丘眾萬二千人俱，皆是阿羅漢，諸漏已盡，無復煩惱，逮得己利，盡諸有結，心得自在。其名曰：阿若憍陳如、摩訶迦葉、優樓頻螺迦葉、伽耶迦葉、那提迦葉、舍利弗、大目揵連、摩訶迦旃延、阿㝹樓馱、劫賓那、憍梵波提、離婆多、畢陵伽婆蹉、薄拘羅、摩訶拘絺羅、難陀、孫陀羅難陀、富樓那彌多羅尼子、須菩提、阿難、羅睺羅，如是眾所知識大阿羅漢等。復有學、無學二千人。摩訶波闍波提比丘尼，與眷屬六千人俱。羅睺羅母耶輸陀羅比丘尼，亦與眷屬俱。菩薩摩訶薩八萬人，皆於阿耨多羅三藐三菩提不退轉；皆得陀羅尼；樂說辯才，轉不退轉法輪；供養無量百千諸佛，於諸佛所殖眾德本，常為諸佛之所稱歎；以慈修身，善入佛慧；通達大智，到於彼岸；名稱普聞無量世界，能度無數百千眾生。其名曰：文殊師利菩薩、觀世音菩薩、得大勢菩薩、常精進菩薩、不休息菩薩、寶掌菩薩、藥王菩薩、勇施菩薩、寶月菩薩、月光菩薩、滿月菩薩、大力菩薩、無量力菩薩、越三界菩薩、跋陀婆羅菩薩、彌勒菩薩、寶積菩薩、導師菩薩，如是等菩薩摩訶薩八萬人俱。

> Thus have I heard. At one time, the Buddha was staying at Vulture Peak in Rajagriha, together with a great assembly of twelve thousand monks, all of whom were arhats, free of defilement, with no further afflictions, having attained their own benefit, having ended all bonds of existence, and their minds fully liberated. Their names were: Ajnata Kaundinya, Mahakashyapa, Uruvilva Kashyapa, Gaya Kashyapa, Nadi Kashyapa, Shariputra, Mahamaudgalyayana, Mahakatyayana, Aniruddha, Kapphina, Gavampati, Revata, Pilindavatsa, Bakkula, Mahakaushthila, Nanda, Sundarananda, Purna Maitrayaniputra, Subhuti, Ananda, and Rahula. These were the great arhats well known to the assembly. There were also two thousand others, both those still in training and those beyond training. Mahaprajapati, the nun, was present with her retinue of six thousand. Yashodhara, the nun and mother of Rahula, was also present with her retinue. There were also eighty thousand bodhisattva-mahasattvas, all of whom had attained irrevocability from Anuttara Samyaksambodhi. They had all attained dharani, delighted in eloquent exposition, and turned the irrevocable wheel of the Dharma. They had made offerings to countless hundreds of thousands of Buddhas, planting roots of virtue under these Buddhas, and were constantly praised by them. They cultivated themselves through compassion, entered deeply into the Buddha's wisdom, penetrated the great insight, and reached the other shore. Their names were known throughout countless worlds, and they were able to liberate innumerable hundreds of thousands of beings. Their names were: Manjushri Bodhisattva, Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva, Constant Effort Bodhisattva, Never Resting Bodhisattva, Jewel Palm Bodhisattva, Medicine King Bodhisattva, Courageous Giver Bodhisattva, Jewel Moon Bodhisattva, Moonlight Bodhisattva, Full Moon Bodhisattva, Great Strength Bodhisattva, Immeasurable Strength Bodhisattva, Transcending the Three Realms Bodhisattva, Bhadrapala Bodhisattva, Maitreya Bodhisattva, Jewel Accumulation Bodhisattva, and Guide Bodhisattva. Such bodhisattva-mahasattvas, eighty thousand in all, were gathered together.

爾時釋提桓因，與其眷屬二萬天子俱。復有名月天子、普香天子、寶光天子、四大天王，與其眷屬萬天子俱。自在天子、大自在天子，與其眷屬三萬天子俱。娑婆世界主梵天王——尸棄大梵、光明大梵等，與其眷屬萬二千天子俱。有八龍王——難陀龍王、跋難陀龍王、娑伽羅龍王、和脩吉龍王、德叉迦龍王、阿那婆達多龍王、摩那斯龍王、優鉢羅龍王等，各與若干百千眷屬俱。有四緊那羅王——法緊那羅王、妙法緊那羅王、大法緊那羅王、持法緊那羅王，各與若干百千眷屬俱。有四乾闥婆王——樂乾闥婆王、樂音乾闥婆王、美乾闥婆王、美音乾闥婆王，各與若干百千眷屬俱。有四阿修羅王——婆稚阿修羅王、佉羅騫馱阿修羅王、毘摩質多羅阿修羅王、羅睺阿修羅王，各與若干百千眷屬俱。有四迦樓羅王——大威德迦樓羅王、大身迦樓羅王、大滿迦樓羅王、如意迦樓羅王，各與若干百千眷屬俱。韋提希子阿闍世王，與若干百千眷屬俱。各禮佛足，退坐一面。

> At that time, Shakra, the King of Gods, came with his retinue of twenty thousand celestial beings. Then there came the Moon Light Heavenly Prince, the Universal Fragrance Heavenly Prince, and the Jeweled Light Heavenly Prince, along with the Four Heavenly Kings, each accompanied by their retinues of ten thousand celestial beings. The Sovereign Heavenly Prince and the Great Sovereign Heavenly Prince came with their retinues of thirty thousand celestial beings. Then Brahma, the Lord of the Saha World, together with the Great Brahma Shikhi and the Great Brahma of Radiance, came with twelve thousand celestial beings in their company. There were also eight Dragon Kings—Nanda, Upananda, Sagara, Vasuki, Takshaka, Anavatapta, Manasvin, and Utpalaka—each accompanied by retinues numbering in the hundreds of thousands. There were four Kinnara Kings—Dharma Kinnara King, Wonderful Dharma Kinnara King, Great Dharma Kinnara King, and Dharma-Holding Kinnara King—each with retinues numbering in the hundreds of thousands. There were four Gandharva Kings—Music Gandharva King, Melodious Music Gandharva King, Beautiful Gandharva King, and Beautiful Sound Gandharva King—each with their own retinues of hundreds of thousands. There were four Asura Kings—Bali, Kharaskandha, Vemacitrin, and Rahu—each with retinues numbering in the hundreds of thousands. There were four Garuda Kings—Great Virtue and Power Garuda King, Great Body Garuda King, Great Fullness Garuda King, and Wish-Fulfilling Garuda King—each with retinues numbering in the hundreds of thousands. Then came King Ajatashatru, son of Vaidehi, with his retinue of hundreds of thousands. Each in turn bowed at the Buddha's feet and then withdrew to sit to one side.

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。是時天雨曼陀羅華、摩訶曼陀羅華、曼殊沙華、摩訶曼殊沙華而散佛上及諸大眾。普佛世界，六種震動。爾時會中，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，及諸小王、轉輪聖王，是諸大眾，得未曾有，歡喜合掌，一心觀佛。

> At that time, the World-Honored One was surrounded by the four assemblies, who offered him alms, paid him respect, honored him, and praised him. For the bodhisattvas, he taught a Mahayana sutra called the Sutra of Infinite Meanings, a method for teaching bodhisattvas, one that is guarded and kept in mind by all Buddhas. After the Buddha had delivered this sutra, he sat cross-legged and entered the samadhi of the Place of Infinite Meanings, his body and mind utterly still. At that moment, celestial flowers fell like rain—mandarava flowers, great mandarava flowers, manjushaka flowers, and great manjushaka flowers—scattering over the Buddha and the entire assembly. Throughout all Buddha-worlds, the earth shook in six ways. In that gathering, there were monks, nuns, laymen, laywomen, celestial beings, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans alike, as well as lesser kings and universal monarchs. All of them, having witnessed what they had never seen before, joyfully pressed their palms together and fixed their gaze upon the Buddha with single-minded attention.

爾時佛放眉間白毫相光，照東方萬八千世界，靡不周遍，下至阿鼻地獄，上至阿迦尼吒天。於此世界，盡見彼土六趣眾生，又見彼土現在諸佛，及聞諸佛所說經法。并見彼諸比丘、比丘尼、優婆塞、優婆夷，諸修行得道者。復見諸菩薩摩訶薩，種種因緣、種種信解、種種相貌，行菩薩道。復見諸佛般涅槃者。復見諸佛般涅槃後，以佛舍利起七寶塔。

> At that time, the Buddha emitted a beam of light from the white curl between his eyebrows, illuminating eighteen thousand worlds in the eastern direction. The light reached everywhere, from the deepest hell below to the highest heaven above. In this light, the assembly could see all beings in those realms—those in the six paths of existence. They also saw the Buddhas presently teaching in those worlds and heard the scriptures they expounded. They saw monks, nuns, laymen, and laywomen who had attained realization through their practice. They further saw great bodhisattvas treading the bodhisattva path, each with their own causes, understandings, and appearances. They saw Buddhas who had entered final nirvana and, after their passing, stupas adorned with seven treasures built to enshrine their relics.

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。」

> At that time, the Bodhisattva Maitreya thought to himself: "Now the World-Honored One manifests these miraculous transformations—what cause and condition bring about such an auspicious sign? The Buddha has entered deep meditative absorption, an inconceivable and unprecedented event. Whom should I ask? Who can answer this?" Then he thought further: "Manjushri, the son of the Dharma King, has already drawn near and served countless Buddhas of the past. Surely he must have seen such rare and extraordinary manifestations. I should ask him."

爾時比丘、比丘尼、優婆塞、優婆夷，及諸天、龍、鬼神等，咸作此念：「是佛光明神通之相，今當問誰？」

> At that time, the monks, nuns, laymen, and laywomen, along with the gods, dragons, spirits, and other beings, all had this thought: "The Buddha's radiant light and miraculous powers are truly extraordinary. Who should we ask about this?"

爾時彌勒菩薩欲自決疑，又觀四眾比丘、比丘尼、優婆塞、優婆夷，及諸天，龍、鬼神等眾會之心，而問文殊師利言：「以何因緣而有此瑞神通之相，放大光明，照于東方萬八千土，悉見彼佛國界莊嚴？」於是彌勒菩薩欲重宣此義，以偈問曰：

> At that time, Maitreya Bodhisattva, wishing to resolve his own doubts and also observing the minds of the assembly—monks, nuns, laymen, laywomen, as well as gods, dragons, spirits, and other beings—asked Manjushri Bodhisattva: “What causes and conditions give rise to these miraculous signs and spiritual manifestations? A great light has been emitted, illuminating eighteen thousand lands to the east, revealing the majestic adornments of those Buddha realms.” Then Maitreya Bodhisattva, wishing to elaborate this meaning, posed his question in verse:

「文殊師利！ 導師何故， 眉間白毫，大光普照。 雨曼陀羅、 曼殊沙華，栴檀香風， 悅可眾心？ 以是因緣，地皆嚴淨， 而此世界， 六種震動。時四部眾， 咸皆歡喜， 身意快然，得未曾有。 眉間光明， 照于東方，萬八千土， 皆如金色， 從阿鼻獄，上至有頂。 諸世界中， 六道眾生，生死所趣， 善惡業緣， 受報好醜，於此悉見。 又覩諸佛、 聖主師子、演說經典， 微妙第一。 其聲清淨，出柔軟音， 教諸菩薩， 無數億萬，梵音深妙， 令人樂聞。 各於世界，講說正法， 種種因緣。 以無量喻，照明佛法， 開悟眾生。 若人遭苦，厭老病死， 為說涅槃， 盡諸苦際。若人有福， 曾供養佛， 志求勝法，為說緣覺。 若有佛子、 修種種行，求無上慧， 為說淨道。 文殊師利！我住於此， 見聞若斯， 及千億事，如是眾多， 今當略說。 我見彼土，恒沙菩薩， 種種因緣， 而求佛道。或有行施， 金銀珊瑚、 真珠摩尼、車𤦲馬腦、 金剛諸珍， 奴婢車乘、寶飾輦輿， 歡喜布施。 迴向佛道，願得是乘， 三界第一， 諸佛所歎。或有菩薩， 駟馬寶車、 欄楯華蓋、軒飾布施。 復見菩薩， 身肉手足，及妻子施， 求無上道。 又見菩薩，頭目身體， 欣樂施與， 求佛智慧。文殊師利！ 我見諸王， 往詣佛所，問無上道， 便捨樂土、 宮殿臣妾，剃除鬚髮， 而被法服。 或見菩薩，而作比丘， 獨處閑靜， 樂誦經典。又見菩薩， 勇猛精進， 入於深山，思惟佛道。 又見離欲， 常處空閑，深修禪定， 得五神通。 又見菩薩，安禪合掌， 以千萬偈、 讚諸法王。復見菩薩， 智深志固， 能問諸佛，聞悉受持。 又見佛子， 定慧具足，以無量喻， 為眾講法。 欣樂說法，化諸菩薩， 破魔兵眾， 而擊法鼓。又見菩薩， 寂然宴默， 天龍恭敬，不以為喜。 又見菩薩， 處林放光，濟地獄苦， 令入佛道。 又見佛子，未甞睡眠， 經行林中， 懃求佛道。又見具戒， 威儀無缺， 淨如寶珠，以求佛道。 又見佛子， 住忍辱力，增上慢人， 惡罵捶打， 皆悉能忍，以求佛道。 又見菩薩， 離諸戲笑，及癡眷屬， 親近智者， 一心除亂，攝念山林， 億千萬歲， 以求佛道。或見菩薩， 餚饍飲食、 百種湯藥，施佛及僧。 名衣上服， 價直千萬，或無價衣， 施佛及僧。 千萬億種，栴檀寶舍、 眾妙臥具， 施佛及僧。清淨園林， 華菓茂盛， 流泉浴池，施佛及僧。 如是等施， 種種微妙，歡喜無厭， 求無上道。 或有菩薩，說寂滅法， 種種教詔， 無數眾生。或見菩薩， 觀諸法性， 無有二相，猶如虛空。 又見佛子， 心無所著，以此妙慧、 求無上道。 文殊師利！又有菩薩， 佛滅度後， 供養舍利。又見佛子， 造諸塔廟， 無數恒沙，嚴飾國界， 寶塔高妙， 五千由旬，縱廣正等， 二千由旬。 一一塔廟，各千幢幡， 珠交露幔， 寶鈴和鳴。諸天龍神、 人及非人， 香華伎樂，常以供養。 文殊師利！ 諸佛子等，為供舍利， 嚴飾塔廟， 國界自然，殊特妙好， 如天樹王， 其華開敷。佛放一光， 我及眾會， 見此國界，種種殊妙。 諸佛神力、 智慧希有，放一淨光， 照無量國。 我等見此，得未曾有。 佛子文殊！ 願決眾疑。四眾欣仰， 瞻仁及我。 世尊何故，放斯光明？ 佛子時答， 決疑令喜。何所饒益， 演斯光明？ 佛坐道場，所得妙法， 為欲說此？ 為當授記？示諸佛土， 眾寶嚴淨， 及見諸佛，此非小緣。 文殊當知， 四眾龍神，瞻察仁者， 為說何等。」

> "Manjushri, why does the Teacher's white curl between his brows emit a great light that shines universally? It rains mandarava and mansaka flowers, and sandalwood-scented breezes delight all hearts. Because of these causes, the earth becomes adorned and pure, and this world trembles in six ways. At that time, the fourfold assembly all rejoiced, their bodies and minds at ease, experiencing what they had never known before. The light from between his brows shines toward the east, illuminating eighteen thousand worlds, all appearing golden, from the deepest hells up to the highest heavens. In all these worlds, beings of the six realms, their births and deaths, their karmic causes of good and evil, and the rewards they receive—fair or foul—are all clearly seen. One also sees the Buddhas, the holy lion kings, proclaiming scriptures of supreme subtlety. Their pure voices speak in gentle tones, teaching countless billions of bodhisattvas. Their Brahma-like voices are deep and wonderful, delightful to hear. In each world, they teach the right dharma through various causes and conditions, using countless similes to illuminate the Buddha's teachings and awaken beings. If someone suffers, weary of birth, aging, sickness, and death, they speak of nirvana, ending all suffering. If someone is blessed, having once made offerings to Buddhas, and seeks the supreme Dharma, they speak of the pratyekabuddha path. If a child of the Buddha cultivates various practices, seeking supreme wisdom, they speak of the pure path. Manjushri, dwelling here I see and hear such things, along with countless million events—so many that I will now briefly describe them. I see in those lands bodhisattvas as numerous as Ganges sand, seeking Buddhahood through various causes and conditions. Some give alms—gold, silver, coral, pearls, mani gems, conch shells, agate, diamonds, and other treasures—along with servants, carriages, and adorned chariots, giving joyfully, dedicating the merit to Buddhahood, hoping to attain that vehicle, supreme in the three realms, praised by all Buddhas. Some bodhisattvas give four-horsed jeweled chariots, railings, flower canopies, and ornate decorations. I also see bodhisattvas giving their own flesh, hands, feet, wives, and children, seeking the supreme path. I see bodhisattvas joyfully offering their heads, eyes, and bodies, seeking Buddha's wisdom. Manjushri, I see kings who go to the Buddhas, asking about the supreme path, then renouncing their pleasant lands, palaces, ministers, and consorts, shaving their hair and beards, and donning the Dharma robes. I see bodhisattvas who become monks, dwelling alone in quiet places, delighting in reciting scriptures. I see bodhisattvas, courageous and diligent, entering deep mountains to contemplate the Buddha's path. I see those who have abandoned desire, always dwelling in solitude, deeply cultivating meditation, and attaining the five supernatural powers. I see bodhisattvas, serene in meditation with palms joined, praising the Dharma kings with thousands of verses. I also see bodhisattvas of profound wisdom and firm resolve, able to question the Buddhas and retain all they hear. I see children of the Buddha, complete in meditation and wisdom, teaching the Dharma to others with countless similes. They delight in speaking the Dharma, transforming bodhisattvas, vanquishing Mara's armies, and beating the Dharma drum. I see bodhisattvas, serenely silent, with dragons and gods paying homage, yet not elated. I see bodhisattvas, dwelling in forests, radiating light to rescue beings from hellish suffering and guiding them into the Buddha's path. I see children of the Buddha who never sleep, walking through the forests, diligently seeking Buddhahood. I see those with perfect precepts, flawless in deportment, pure as jewels, seeking the Buddha's path. I see children of the Buddha who abide in patience, enduring insults, abuse, and beatings from arrogant people, all for the sake of Buddhahood. I see bodhisattvas who abandon playful laughter and foolish companions, befriend the wise, single-mindedly quelling distraction, focusing their thoughts in the mountains for millions of billions of years, seeking the Buddha's path. I see bodhisattvas offering fine food, a hundred kinds of medicine, to Buddhas and monks. They offer famous garments worth millions, or priceless robes, to Buddhas and monks. They offer millions of kinds of sandalwood jeweled lodgings and excellent bedding to Buddhas and monks. They offer pure gardens with flourishing flowers and fruits, flowing springs and bathing pools, to Buddhas and monks. Such offerings, subtle and wonderful, made joyfully without fatigue, seeking the supreme path. Some bodhisattvas teach the Dharma of tranquility, instructing countless beings in various ways. I see bodhisattvas contemplating the nature of all things, free of duality, like empty space. I see children of the Buddha, with minds unattached, seeking the supreme path through this subtle wisdom. Manjushri, there are bodhisattvas who, after the Buddha's parinirvana, make offerings to his relics. I see children of the Buddha building stupas and temples countless as Ganges sand, adorning the land. Precious stupas, lofty and wonderful, five thousand yojanas high and two thousand yojanas wide and long. Each stupa is adorned with a thousand banners, jewel-strung canopies, and jeweled bells that chime harmoniously. Dragons, gods, humans, and non-humans constantly make offerings with incense, flowers, and music. Manjushri, the children of the Buddhas, to honor the relics, adorn these stupas and temples, and the land naturally becomes uniquely beautiful, like the king of heavenly trees in full bloom. The Buddha emitted one ray of light, and I with the assembly see these lands, all their various splendor. The Buddhas' miraculous powers and wisdom are rare indeed—emitting one pure light that illumines countless lands. Seeing this, we have experienced what we never knew before. Child of the Buddha, Manjushri, please resolve the assembly's doubts. The fourfold assembly gazes upon you and me with admiration. Why does the World-Honored One radiate this light? O child of the Buddha, answer at once, resolve doubts and bring joy. What benefit does he intend by shining this light? Having sat at the site of awakening and attained the wonderful Dharma, does he wish to teach it? Or will he confer predictions? He shows the Buddha-lands, adorned with treasures and purity, and reveals the Buddhas—this is no small matter. Manjushri, know this: the fourfold assembly and dragon gods all gaze upon you, asking what teaching you will impart."

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。

> At that time, Manjushri spoke to Maitreya Bodhisattva Mahasattva and all the great beings, saying: "Good men, as I reflect upon this, the World-Honored One now wishes to teach the Great Dharma, showering the great rain of Dharma, sounding the great conch of Dharma, beating the great drum of Dharma, and expounding the profound meaning of the Dharma. Good men, in the past, I have seen this auspicious sign among the Buddhas of old. After emitting this light, they would then teach the Great Dharma. Therefore, you should know that the light now shown by the World-Honored One is likewise intended so that all beings may hear and understand a teaching that is difficult to believe in this world. It is for this reason that this auspicious sign now appears."

「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。

> Good men! In the past, countless, boundless, and inconceivable eons ago, there was a Buddha named Sun-Moon-Lamp Bright Thus Come One, worthy of offerings, of right universal knowledge, perfect in clarity and conduct, well-gone, understanding the world, supreme being, tamer of men, teacher of gods and humans, Buddha, World-Honored One. He expounded the true Dharma, which was good in the beginning, good in the middle, and good in the end, with profound meaning and skillful words, pure and undefiled, complete with the marks of a pure and chaste life. For those seeking the state of Hearers, he taught the Dharma of the Four Noble Truths, to transcend birth, aging, sickness, and death, and to reach ultimate Nirvana. For those seeking the state of Pratyekabuddhas, he taught the Dharma of the Twelve Links of Dependent Origination. For Bodhisattvas, he taught the Six Perfections, enabling them to attain Anuttara Samyak Sambodhi and achieve all-knowing wisdom.

「次復有佛亦名日月燈明，次復有佛亦名日月燈明，如是二萬佛，皆同一字，號日月燈明，又同一姓，姓頗羅墮。彌勒當知，初佛後佛，皆同一字，名日月燈明，十號具足。所可說法，初中後善。其最後佛，未出家時有八王子：一名有意，二名善意，三名無量意，四名寶意，五名增意，六名除疑意，七名嚮意，八名法意。是八王子，威德自在，各領四天下。是諸王子，聞父出家，得阿耨多羅三藐三菩提，悉捨王位亦隨出家，發大乘意，常修梵行，皆為法師，已於千萬佛所、殖諸善本。

> Then there was another Buddha, also named Sun-Moon-Lamp Brightness. After him, another Buddha, also named Sun-Moon-Lamp Brightness. In this way, there were twenty thousand Buddhas, all sharing the same name, Sun-Moon-Lamp Brightness, and the same clan, the Bharadvāja clan. Maitreya, you should know that the first Buddha and the last Buddha all shared the same name, Sun-Moon-Lamp Brightness, and were fully endowed with the ten epithets. The teachings they proclaimed were virtuous in the beginning, middle, and end. The last of these Buddhas, before renouncing the household life, had eight princes: the first named Intent, the second named Good Intent, the third named Immeasurable Intent, the fourth named Jewel Intent, the fifth named Increasing Intent, the sixth named Dispelling Doubt Intent, the seventh named Aspiring Intent, and the eighth named Dharma Intent. These eight princes, majestic and virtuous, each ruled over the four continents. When these princes heard that their father had renounced the household life and attained Anuttarā Samyaksaṃbodhi, they all gave up their royal positions and followed him into renunciation. They awakened the aspiration for the Great Vehicle, constantly cultivated pure conduct, and all became Dharma teachers. They had already planted wholesome roots in the presence of countless millions of Buddhas.

「是時日月燈明佛說大乘經，名無量義，教菩薩法，佛所護念。說是經已，即於大眾中結加趺坐，入於無量義處三昧，身心不動。是時、天雨曼陀羅華，摩訶曼陀羅華，曼殊沙華，摩訶曼殊沙華，而散佛上、及諸大眾。普佛世界，六種震動。爾時會中，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，及諸小王、轉輪聖王等，是諸大眾，得未曾有，歡喜合掌，一心觀佛。

> At that time, the Buddha Sun-Moon-Lamp spoke a Mahayana sutra called the Teaching of Immeasurable Meanings, a guide for bodhisattvas, profoundly cherished and protected by all Buddhas. Having spoken this sutra, he sat cross-legged in the midst of the assembly, entering a deep state of meditation called the "Samadhi of the Immeasurable Meanings." His body and mind became utterly still. Then, flowers rained down from the heavens—mandara flowers, great mandara flowers, manjusha flowers, and great manjusha flowers—scattering over the Buddha and the entire assembly. The whole universe trembled in six ways. In that moment, the assembly—monks, nuns, laymen, laywomen, gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-humans, along with the lesser kings and the universal monarchs—were filled with wonder beyond anything they had ever experienced. With joyful hearts, they pressed their palms together and gazed at the Buddha with unwavering focus.

「爾時如來放眉間白毫相光，照東方萬八千佛土，靡不周遍，如今所見是諸佛土。彌勒當知，爾時會中，有二十億菩薩樂欲聽法。是諸菩薩，見此光明、普照佛土，得未曾有，欲知此光所為因緣。時有菩薩，名曰妙光，有八百弟子。是時日月燈明佛從三昧起，因妙光菩薩、說大乘經，名妙法蓮華，教菩薩法，佛所護念，六十小劫不起于座。時會聽者亦坐一處，六十小劫身心不動，聽佛所說，謂如食頃。是時眾中，無有一人若身若心而生懈惓。

> At that time, the Thus Come One emitted a beam of light from the white curl between his brows, illuminating eighteen thousand Buddha lands to the east, reaching everywhere without exception, just as these Buddha lands are now seen. Maitreya, you should know that at that time, in the assembly, there were twenty billion bodhisattvas who delighted in hearing the Dharma. Seeing this light universally illuminating the Buddha lands, these bodhisattvas experienced something never before known and wished to understand the causes and conditions behind this light. At that time, there was a bodhisattva named Wondrous Light, who had eight hundred disciples. At that moment, the Buddha Sun-Moon-Lamp arose from samadhi and, through Bodhisattva Wondrous Light, spoke the Great Vehicle sutra called the Wonderful Dharma Lotus Flower, teaching bodhisattva practices and the protection and mindfulness of the Buddha. For sixty small kalpas, he did not rise from his seat. The listeners in the assembly also sat in one place for sixty small kalpas, their bodies and minds unmoving, listening to the Buddha's teaching, feeling as if it lasted but the time of a single meal. At that time, in the entire assembly, no one—whether in body or mind—felt weariness or fatigue.

「日月燈明佛於六十小劫說是經已，即於梵、魔、沙門、婆羅門、及天、人、阿修羅眾中，而宣此言：『如來於今日中夜，當入無餘涅槃。』時有菩薩，名曰德藏，日月燈明佛即授其記。告諸比丘：『是德藏菩薩，次當作佛，號曰淨身多陀阿伽度、阿羅訶、三藐三佛陀。』佛授記已，便於中夜、入無餘涅槃。佛滅度後，妙光菩薩持妙法蓮華經，滿八十小劫為人演說。日月燈明佛八子皆師妙光，妙光教化令其堅固阿耨多羅三藐三菩提。是諸王子、供養無量百千萬億佛已，皆成佛道，其最後成佛者，名曰燃燈。八百弟子中，有一人號曰求名，貪著利養，雖復讀誦眾經，而不通利，多所忘失，故號求名。是人亦以種諸善根因緣故，得值無量百千萬億諸佛，供養、恭敬，尊重、讚歎。彌勒當知，爾時妙光菩薩豈異人乎？我身是也；求名菩薩，汝身是也。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。』」

> The Buddha of Sun-Moon-Lamp, after expounding this sutra for sixty kalpas, then declared before the assembly of Brahmā, Māra, ascetics, Brahmins, devas, humans, and asuras: "The Tathāgata will enter parinirvāṇa at midnight tonight." At that time, there was a bodhisattva named Virtue Treasury, and the Buddha of Sun-Moon-Lamp conferred upon him a prophecy, announcing to the monks: "This bodhisattva Virtue Treasury will next become a Buddha, named Pure Body Tathāgata, Arhat, Samyaksaṃbuddha." Having conferred the prophecy, he entered parinirvāṇa at midnight. After the Buddha's passing, the bodhisattva Wondrous Light upheld the Lotus Sūtra and expounded it for eighty kalpas. The eight sons of the Buddha of Sun-Moon-Lamp all took Wondrous Light as their teacher, and he guided them to firmly establish themselves in supreme enlightenment. Those princes, after making offerings to countless billions of Buddhas, all attained Buddhahood, the last of them being the Buddha Dīpaṃkara. Among the eight hundred disciples of Wondrous Light, there was one called Fame-Seeker, who was attached to gain and honor. Though he recited many scriptures, he could not master them and forgot much, hence his name. Yet because of his many roots of goodness, he too encountered countless billions of Buddhas, making offerings and paying homage to them with reverence and praise. Maitreya, you should know: was the bodhisattva Wondrous Light a different person? He was myself. And the bodhisattva Fame-Seeker—that was you. What we see today is no different from that occasion. Therefore I reflect: "This day the Tathāgata will teach the great vehicle sutra, the Lotus of the Wondrous Dharma, which instructs bodhisattvas and is guarded and remembered by the Buddhas."

爾時文殊師利於大眾中，欲重宣此義，而說偈言：

> At that time, Manjushri, wishing to reiterate this meaning within the assembly, spoke these verses:

「我念過去世， 無量無數劫，有佛人中尊， 號日月燈明。世尊演說法， 度無量眾生，無數億菩薩， 令入佛智慧。佛未出家時， 所生八王子，見大聖出家， 亦隨修梵行。時佛說大乘， 經名無量義，於諸大眾中， 而為廣分別。佛說此經已， 即於法座上，加趺坐三昧， 名無量義處。天雨曼陀華， 天鼓自然鳴，諸天龍鬼神， 供養人中尊。一切諸佛土， 即時大震動，佛放眉間光， 現諸希有事。此光照東方， 萬八千佛土，示一切眾生， 生死業報處。有見諸佛土， 以眾寶莊嚴，琉璃頗梨色， 斯由佛光照。及見諸天人、 龍神夜叉眾、乾闥緊那羅， 各供養其佛。又見諸如來， 自然成佛道，身色如金山， 端嚴甚微妙。如淨琉璃中， 內現真金像，世尊在大眾， 敷演深法義。一一諸佛土， 聲聞眾無數，因佛光所照， 悉見彼大眾。或有諸比丘， 在於山林中，精進持淨戒， 猶如護明珠。又見諸菩薩， 行施忍辱等，其數如恒沙， 斯由佛光照。又見諸菩薩， 深入諸禪定，身心寂不動， 以求無上道。又見諸菩薩， 知法寂滅相，各於其國土， 說法求佛道。爾時四部眾， 見日月燈佛，現大神通力， 其心皆歡喜，各各自相問： 『是事何因緣？』天人所奉尊， 適從三昧起，讚妙光菩薩： 『汝為世間眼，一切所歸信， 能奉持法藏，如我所說法， 唯汝能證知。』世尊既讚歎， 令妙光歡喜，說是法華經， 滿六十小劫，不起於此座。 所說上妙法，是妙光法師， 悉皆能受持。佛說是法華， 令眾歡喜已，尋即於是日， 告於天人眾：『諸法實相義， 已為汝等說，我今於中夜， 當入於涅槃。汝一心精進， 當離於放逸，諸佛甚難值， 億劫時一遇。』世尊諸子等， 聞佛入涅槃，各各懷悲惱， 佛滅一何速。聖主法之王， 安慰無量眾：『我若滅度時， 汝等勿憂怖，是德藏菩薩， 於無漏實相，心已得通達。 其次當作佛，號曰為淨身， 亦度無量眾。』佛此夜滅度， 如薪盡火滅，分布諸舍利， 而起無量塔。比丘比丘尼， 其數如恒沙，倍復加精進， 以求無上道。是妙光法師， 奉持佛法藏，八十小劫中， 廣宣法華經。是諸八王子， 妙光所開化，堅固無上道， 當見無數佛。供養諸佛已， 隨順行大道，相繼得成佛， 轉次而授記。最後天中天， 號曰燃燈佛，諸仙之導師， 度脫無量眾。是妙光法師， 時有一弟子，心常懷懈怠， 貪著於名利，求名利無厭， 多遊族姓家，棄捨所習誦， 廢忘不通利。以是因緣故， 號之為求名。亦行眾善業， 得見無數佛，供養於諸佛， 隨順行大道，具六波羅蜜， 今見釋師子。其後當作佛， 號名曰彌勒，廣度諸眾生， 其數無有量。彼佛滅度後， 懈怠者汝是；妙光法師者， 今則我身是。我見燈明佛， 本光瑞如此，以是知今佛， 欲說法華經。今相如本瑞， 是諸佛方便，今佛放光明， 助發實相義。諸人今當知， 合掌一心待，佛當雨法雨， 充足求道者。諸求三乘人， 若有疑悔者，佛當為除斷， 令盡無有餘。」

> I recall the ages past, Countless eons without end, There was a Buddha, honor among humans, Named Sun, Moon, and Lamp Light. The World-Honored One expounded the Dharma, Liberating countless beings, Innumerable billions of bodhisattvas, Leading them into the Buddha's wisdom. Before the Buddha left home, He had eight prince sons; Seeing the Great Sage renounce the world, They too followed the holy path. Then the Buddha taught the Great Vehicle, A sutra named "Infinite Meaning," Among the great assembly, He explained it widely in detail. After speaking this sutra, Right there on the Dharma seat, He sat cross-legged in meditation, Called the "Samadhi of Infinite Meaning." Heavenly mandarava flowers fell, Divine drums sounded on their own; Gods, dragons, ghosts, and spirits All made offerings to the honor of humans. All the Buddha lands Immediately quaked greatly; The Buddha emitted light from between his brows, Revealing many rare wonders. This light shone to the east, Across eighteen thousand Buddha lands, Showing all beings The realms of birth, death, karma, and retribution. Some beheld Buddha lands Adorned with myriad treasures, With lapis lazuli and crystal hues— All from the Buddha's light. And saw gods and humans, Dragon spirits, yakshas, Gandharvas and kinnaras, Each making offerings to their Buddha. They also saw Thus-Come Ones Naturally attaining the Buddha way, Their bodies colored like gold mountains, Solemn, fine, and supremely subtle. As within pure crystal Appears a true golden image, The World-Honored One amid the assembly Expounded profound meaning. In each and every Buddha land, Hearers' assemblies beyond count— Because the Buddha's light shone, They saw all those multitudes. Some monks, In mountain forests, Diligent, upholding pure precepts, Guarding them like bright pearls. And saw bodhisattvas Practicing giving, patience, and more— Their numbers like Ganges sands, All from the Buddha's light. And saw bodhisattvas Deep in meditative concentration, Body and mind still and unmoving, Seeking the supreme path. And saw bodhisattvas Who understood the tranquil nature of phenomena, Each in their own land Teaching the Dharma to seek the Buddha way. Then the fourfold assembly Saw Sun, Moon, and Lamp Buddha Displaying great spiritual powers— Their hearts all rejoiced, And each asked another: "What is the cause of this?" The World-Honored One, revered by gods and humans, Just arose from samadhi And praised Bodhisattva Wondrous Light: "You are the eyes of the world, Trusted by all as a refuge, Able to uphold the treasury of Dharma. The Dharma I have spoken— Only you can truly realize it." After the World-Honored One praised him, Making Wondrous Light rejoice, He spoke the Lotus Sutra For a full sixty small eons, Never rising from that seat. The sublime Dharma he taught— All of it, Master Wondrous Light Was able to receive and uphold. After the Buddha taught the Lotus And brought joy to the assembly, That very day He told the gods and humans: "The true meaning of all phenomena I have already explained to you. Now, at midnight, I will enter nirvana. Be single-minded and diligent; Stay away from negligence. Buddhas are extremely rare— Encountered but once in a billion eons." The World-Honored One's sons and others, Hearing of the Buddha's nirvana, Each felt grief and distress— "The Buddha passes away so soon!" The holy sovereign, king of Dharma, Comforted the countless multitudes: "When I pass into extinction, Do not fear or worry. This Bodhisattva Virtue Treasury Has already penetrated The unconditioned, true reality. Next, he will become Buddha, Named Pure Body, And also liberate countless beings." That night the Buddha passed away, Like fire out when fuel is spent. His relics were distributed, And countless stupas were raised. Monks and nuns, Numberless as Ganges sands, Redoubled their diligence To seek the supreme path. Master Wondrous Light, Upholding the Buddha's Dharma treasury, For eighty small eons Widely proclaimed the Lotus Sutra. Those eight prince sons, Converted by Wondrous Light, Firmly established in the supreme path, Were to see countless Buddhas. After making offerings to those Buddhas, They followed and practiced the great way, One after another became Buddhas, Receiving prophecies in turn. The last, honor of gods, Was called the Buddha Dīpaṃkara, Guide of all sages, Liberating countless beings. Master Wondrous Light Then had a disciple Whose mind was always lazy, Greedy for fame and profit, Seeking them without end, Often visiting noble families, Abandoning what he'd learned, Forgetting and unable to recite. For this reason, He was called "Seeker of Fame." Yet he also did many good deeds, Saw countless Buddhas, Made offerings to them all, Followed and practiced the great way, Perfecting the six pāramitās— Now he sees the Lion of the Śākyas. In the future he will become Buddha, Named Maitreya, Broadly liberating all beings— Their numbers immeasurable. After that Buddha's passing, That lazy one—that is you. Master Wondrous Light— Now that is myself. I saw Lamp Light Buddha With such portents of light before, And so I know the present Buddha Intends to teach the Lotus Sutra. Now the signs match those past— These are the skillful means of Buddhas. Now the Buddha emits light To aid in revealing the true meaning. All of you should now know: Join your palms and wait with one mind. The Buddha will rain the Dharma rain, Fully satisfying those who seek the path. Those seeking the three vehicles, If any harbor doubt or regret, The Buddha will sever and eliminate it, Leaving nothing at all.