English
English version Not lightly hearing the *Lotus Sūtra* (Saddharma-puṇḍarīka-sūtra) results in the present reward of purification of the six senses (eyes, ears, nose, tongue, body, and mind), further increasing lifespan and widely proclaiming it to others. For those with increased arrogance (*adhimāna*), it enables them to believe and follow. Those with supernatural powers (*ṛddhi-bala*) receive the present reward of the six senses. Those who enjoy speaking and have eloquence proclaim the *Lotus Sūtra* to the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās), using myriad good deeds to support themselves, which is called having the power of great good tranquility. Bodhisattvas (*bodhisattva*) subdue and transform hundreds of millions of beings, and those who abide in *bodhi* all attain the stage of inherent nature. Fourth, after the end of their lives, those who are destined to become Buddhas are so because they encountered Buddhas three times in the past, and their names are all the same, called Heart of Sun Moon Lamp Brightness. Those who are fearless (*abhaya*) initially rely on bodhisattvas and are free from the five fears. Fifth, 'What do you think?', until 'those who do not regress', this is the convergence of past and present events. 'From Great Power and the four assemblies at that time onwards', this is the convergence of disciples past and present. Because of slighting me (referring to Bodhisattva Never Disparaging, Sadāparibhūta), it is said that for two hundred billion kalpas they constantly encountered Buddhas, and for a thousand kalpas they suffered great torment in Avīci hell (Avīci). If they had not encountered me, the suffering would have been endless. Because they saw me, the suffering had an end. The sage of the Way does not create causes for affliction. After the sins are exhausted, they again encounter Bodhisattva Never Disparaging and attain liberation in the realm of inherent nature, so it is said that they attain the three *bodhis* (trayo bodhi). 'Are the four assemblies of Great Power different people?' This is the convergence of the names of the disciples. Sixth, those who attain Great Power should know that this *Lotus Sūtra* greatly benefits all bodhisattvas. The prose section ends, urging them to receive and uphold it. The verses repeat the praise, initially one and a half verses, praising the first, the place where Bodhisattva Never Disparaging practiced. 'After the Buddha's extinction' four verses, praising the second, the four assemblies and Bodhisattva Never Disparaging making names. At that time, the four assemblies, those attached to the Dharma, those studying the Small Vehicle, may have the reason to be gradually transformed, so it is said to reach where they are. 'When the sins are exhausted' three verses, praising the third, the six senses receive present rewards. Bodhisattva Never Disparaging's death one and a half verses, praising the fourth, encountering three Buddhas. The following five and a half verses, praising the fifth, the convergence of past and present events. 'From billions and billions of kalpas onwards', praising the sixth, urging people to receive and uphold it. Chapter on the Supernatural Powers of the Thus Come One The reason for this chapter is that although evidence was cited above, it failed to convince people. It is necessary to widely manifest supernatural transformations, indicating that the Great Dharma has real benefits in the present and future, and is not false. Wanting not to entrust the circulation, hence this chapter. 'At that time, thousands of worlds emerged from the earth', above... --------------------------------------------------------------------------------
Chinese
明闻如来。言我下方。自有恒河沙菩萨。自能受持。咸皆从地踊出。今者说法既同。欲以此法。末代世中。流通法华。自行兼人也。尔时世尊。于文殊师利。旧住大众等前。现其神力。付嘱流通也。此品大泮。有七种神力。第一出广长舌者。表明不谈语相。上来明因乘真实。一果长孝。明师及弟子。所得果报。上来所说。皆实不虚。所以出广长舌。上至梵世者。通化之处故也。第二一切毛孔。放无数色光者。欲明大乘之道。善无不积德无不备表明一乘具足之理。欲使四依。未来于彼有缘经因。开其惠目。照事法相。已如似因光照于万像。故放无数色光也。教化十方人等。故遍照十方也。分身诸佛。出广长舌者。证理是一。皆表不望语相。第三一时磬咳者。明道自昔以来。但说三乘。一乘离隔。在于凶衿。今日时中。大理得障。本意得畅也。第四俱供弹指者。明昔日以来。设有所说。皆契当法法相也。是二音声遍至十方者通化之处也。第五动地者。地本刚矿难动。欲明像正中人。烦恼刚矿。喻若于地。欲使二依。未作流通以大乘柔伏喻除其三毒。故动地应之。豫现柔软之拔也。欲使他方八部。以佛神力。皆使遥见娑婆净土。见诸佛及以四众也。即时诸天。于虚空中唱言以下。所以唱告者。今若不使十方众生。识诸佛名字 现代汉语译本： 明了听闻如来所说，‘我的下方世界，自有如恒河沙数般众多的菩萨，他们自然能够受持此经。’他们都从地涌出，如今所说的法与我相同，我希望用此《法华经》，在末法时代流通，自己修行也帮助他人。当时世尊，在文殊师利（Manjushri，智慧的象征）过去所居住的大众面前，显现他的神通之力，嘱托他们流通此经。这一品经文大体上有七种神通之力。第一种是伸出广长舌相，表明不谈论语言文字的表象。上面说明了因乘的真实，一果长孝，说明了老师和弟子所得的果报。上面所说的一切，都是真实不虚的，所以伸出广长舌相，上至梵世（Brahma-loka，色界天的最高层），是为了通达教化之处。第二种是一切毛孔，放出无数种颜色的光芒，想要表明大乘的道理，善事没有不积累的，功德没有不完备的，表明一乘法具足的道理。想要使四依（比丘、比丘尼、优婆塞、优婆夷）在未来，对于那些与此经有缘的人，开启他们的智慧之眼，照亮事物的法相，已经如同因光照耀万象一般，所以放出无数种颜色的光芒。教化十方的人们，所以光芒遍照十方。分身诸佛，伸出广长舌相，证明道理是一致的，都表示不执着于语言文字的表象。第三种是一同发出磬咳的声音，表明佛道自古以来，只说了三乘法，一乘法被隔离，存在于心中。今天这个时候，大道理得以彰显，本意得以畅通。第四种是一同弹指，表明过去所说的一切，都契合于法法之实相。这两种声音遍及十方，是为了通达教化之处。第五种是震动大地，大地原本刚硬难以撼动，想要表明像法时期和正法时期中的人们，烦恼刚强顽固，好比大地。想要使二依（在家二众）在未作流通之前，用大乘的柔和来降伏，比喻去除他们的贪嗔痴三毒，所以震动大地来回应，预先显现柔软调伏的力量。想要使他方世界的八部众（天龙八部），凭借佛的神力，都能够遥遥看见娑婆净土（Saha world，我们所居住的这个世界），看见诸佛以及四众弟子。紧接着，诸天在虚空中唱言以下的内容，之所以要唱告，是因为现在如果不让十方众生，认识诸佛的名字
English
English version: Clearly hearing what the Tathagata (如来，another name for Buddha) said, 'In my lower world, there are Bodhisattvas (菩萨，enlightened beings) as numerous as the sands of the Ganges River, who can naturally uphold this Sutra.' They all spring forth from the earth, and the Dharma (法，teachings) they speak is the same as mine. I wish to use this *Lotus Sutra* to circulate in the Dharma-ending Age, cultivating myself and helping others as well.' At that time, the World-Honored One, in front of the assembly where Manjushri (文殊师利，symbol of wisdom) used to reside, manifested his divine powers and entrusted them to circulate this Sutra. This chapter generally has seven kinds of divine powers. The first is extending the broad and long tongue, indicating not to discuss the appearance of language and words. Above, it explains the truth of the cause-vehicle, the long filial piety of one fruit, explaining the rewards obtained by the teacher and disciples. Everything said above is true and not false, so the broad and long tongue is extended, reaching up to the Brahma-loka (梵世，the highest level of the Form Realm), in order to reach the place of universal transformation. The second is that all the pores emit countless colors of light, wanting to show the principle of the Mahayana (大乘，Great Vehicle), that there is no good that is not accumulated, and no merit that is not complete, showing the principle of the completeness of the One Vehicle. Wanting to enable the four supports (比丘，bhikshu - monks; 比丘尼，bhikshuni - nuns; 优婆塞，upasaka - male lay devotees; 优婆夷，upasika - female lay devotees) in the future, for those who have affinity with this Sutra, to open their eyes of wisdom, illuminating the Dharma-characteristics of things, already like the light of cause illuminating all phenomena, so emitting countless colors of light. Teaching and transforming people in the ten directions, so the light shines everywhere in the ten directions. The manifested Buddhas, extending their broad and long tongues, proving that the principle is the same, all indicating not to be attached to the appearance of language and words. The third is the simultaneous sound of clearing the throat, indicating that the Buddha-way has only spoken of the Three Vehicles since ancient times, and the One Vehicle has been isolated, existing in the heart. At this time today, the great principle is revealed, and the original intention is expressed. The fourth is the simultaneous snapping of fingers, indicating that everything said in the past is in accordance with the true aspect of all Dharmas. These two sounds pervade the ten directions, in order to reach the place of universal transformation. The fifth is the shaking of the earth, the earth is originally hard and difficult to move, wanting to show that people in the Dharma-image period and the Dharma-ending period, their afflictions are strong and stubborn, like the earth. Wanting to enable the two supports (在家二众，lay devotees) before they circulate the Sutra, to subdue them with the gentleness of the Mahayana, metaphorically removing their three poisons of greed, hatred, and delusion, so the earth shakes in response, foreshadowing the power of gentle taming. Wanting to enable the eight divisions (天龙八部，Devas, Nagas and the other supernatural beings) of other worlds, by the power of the Buddha, to be able to see the Saha world (娑婆净土，our world) from afar, to see the Buddhas and the fourfold assembly. Following this, the devas (诸天，gods) in the empty space chant the following content, the reason for chanting is that if we do not let the beings of the ten directions know the names of the Buddhas now --------------------------------------------------------------------------------
Chinese
。及以国土。二依未来道化。何能取信。故先唱告。使识诸佛名字。及以国土。二依未来流通。闻音都障。靡不从顺也。彼诸众生闻空中声已。合掌向娑婆者。明十方顿首。理可钦敬。故重归命。称南无释迦也。第六所散诸物以下。变成宝帐者。如来遂其人意。盖合为一欲明万善之因。归一果也。亦欲使二依诸人。未来弘通大乘。十方同行也。第七是时十方世界。如一佛土者。欲明十方诸佛。法轮道同。理处唯一也。尔时佛告上行菩以下。明经理深重。付嘱二依。若我以是神力。于阿僧祇劫。为嘱累故。说是经功德。曾不能尽明。法华大乘。理处无量何可具说。以要言之者。文简而理收。为要言也。如来所有一切之法以者。自上以来。明破三归一。万善同归。大乘之道也。自在神通之力者。即是观彼久远。由若今日也。秘密之藏者。明此经自昔以来。隐而不彰。名秘密。功德积聚名。如来一切甚深之事者。常住理深。显在此经。故言甚深藏也。亦言我净土不毁。而不见烧尽。皆指此法华经。宜示显说。汝等于如来灭后以下。劝二依人。受持如说修行。若其经所住之处。皆应起塔供养者。明理深故也。所以者何。下释明经理深重。当知道场者。此经是诸佛之母。由之得佛也。道场者。是得道之处。由此经故。能断其惑得 。一切智。故言是处即是道场。诸佛于此经中。修学道成正觉也。欲以法道照天下。不欲独善一已。故言请佛于此。转于法轮。缘尽则化灭。故诸佛于此。而般涅槃。自下说偈。初四偈。颂七种神力之事。上直明叹经理深重。自下有十二偈。人以叹法。何以得知。经文言。嘱累是经故。叹美持经者。故知。就人叹经也。 嘱累品 此品所以而来。上明师及弟子所得果报。引证分明。现其神力。明经深重。欲以此法委之二依。摩顶付嘱。故所以来也。自下正明付嘱二依。末代流通。像正中人。要假二依。已为匠主。行得成就。事相之中。似若供相劳累。故言嘱累。理而言之应名嘱利。所以然者。明二依像正流通。匠导化物□已万行得成。有此大利。应名嘱利也。所以然者。二依□□□以右手摩无量菩萨顶者。明理甚深故。如摩顶劝人。如是殷勤至三。我于无量阿僧祇劫。修集是难得无上菩提法。今以付嘱汝等。汝等应末代流通。自行兼人。随缘施化。广作利益。令一切众生。普得闻知。所以者何下。释所劝汝者。何明如来有大慈悲。慈本与乐至极。悲能拔苦尽原。故言有大慈悲。每叹与人。无说悭吝。更何所惠也。能与众生。大乘佛之智惠也。如来是一切之大施主者。施中最极。莫过大乘。故言是施主也。 现代汉语译本：一切智（Sarvajna，指佛陀所证得的遍知一切的智慧）。所以说这个地方就是道场。诸佛就是在这部经中修学，成就正觉的。想要用佛法真理照亮天下，不希望独自获得利益，所以说请佛在这里转法轮。因缘结束就会化灭，所以诸佛在这里入般涅槃（Parinirvana，指佛陀的最终寂灭）。下面开始用偈颂，最初的四句偈，赞颂七种神通力量的事情。上面直接说明佛经的意义深远重大。从下面开始有十二句偈，用人来赞叹佛法。凭什么知道呢？经文说，‘嘱咐流传这部经’，赞美受持这部经的人，所以知道这是用人来赞叹经书。 嘱累品 这一品为什么而来呢？上面说明了老师和弟子所得到的果报，引用的证据非常明确，展现了他们的神通力量，说明了经书的意义深远重大，想要用这部佛法委托给二依（指僧团和寺院），摩顶付嘱。所以这一品就来了。下面正式说明付嘱二依，在末法时代流通。在像法时代和正法时代的人，需要依靠二依，已经作为工匠的主人，修行才能成就。在事相之中，好像是供养的劳累，所以说是嘱累。从道理上来说，应该叫做嘱利。为什么这么说呢？说明二依在像法时代和正法时代流通，引导众生，修行万行才能成就，有这样大的利益，应该叫做嘱利。为什么这么说呢？二依用右手摩无量菩萨的头顶，说明道理非常深刻，好像摩顶劝人一样，这样殷勤地劝说了三次，‘我于无量阿僧祇劫（Asamkhya-kalpa，无数大劫），修集这难得的无上菩提法（Anuttara-samyak-sambodhi-dharma，无上正等正觉之法），现在把它付嘱给你们，你们应该在末法时代流通，自己修行也帮助别人修行，随顺因缘施与教化，广泛地做利益众生的事情，让一切众生，普遍地能够听闻和知道。’为什么呢？下面解释所劝你们的原因。说明如来有大慈悲，慈悲的根本是给予快乐到极点，悲悯能够拔除痛苦的根源，所以说有大慈悲。常常叹息给予别人，没有说吝啬，还能惠及什么呢？能够给予众生大乘佛的智慧。如来是一切的大施主，布施中最极的，没有超过大乘的，所以说是施主。