All that I say is true, not false, because I see the triple world as it is.

He who has seen Reality never again sees what is not real. [The Buddha’s] original intention was to ferry them over to Reality and awaken them to it. Thus, in accordance with the way they responded he devised expedients. Even though these are not identical their imports are not different. However, it is said here that [the Thus Come One] sees only “[the marks of] the triple sphere.” He has already seen something more than that. Because [everything] he says contains his original [intention] he seeks to find the words and expressions in various forms [that would suit the existential situations of beings].

The number of the kalpas which have elapsed since I became the Buddha is on hundred thousand billion nayuta asaṃkhyas larger than the number of the particles of the dust thus produced.

The Form-body (rūpakāya) of the Buddha must be something visible and existent but without real form. If he is not real, how can he be spoken of in terms of life-span? However, the [different] modes and forms [of manifestation] are directed to arrive at the same [goal]. He is one throughout the past and the present; the past also is the present, and vice versa. There is no time when he is not existent. There is no place where he is not present. If there are times when something is not existent and there are places when something is not present, it applies only to beings, but not to the Sage. For the reason, ultimately [the Sage] establishes the eternity [of the Buddha], suggesting that Gayā is (a part of) it. If Gayā is [a part of] it, there is no more Gayā. Because there is no more Gayā, how can eternity exist alone? [Therefore], eternity and shortness are not [separately] existent; this is the reason why both eternity and shortness remain existent.

Thereupon the Buddha aid to the great multitude including Bodhisattvas and others, “Good men! Understand my sincere and infallible words by faith!” {the true speech of the Thus Come One}.

They beg for it three times, also expressing how intense is their aspiration.

The gods, men and asuras in the world think that I, Śākyamuni Buddha, left the palace of the Śākyas, sat at the place of enlightenment not far from the City of Gayā, and attained Anuttara-samyak-saṃbodhi [forty and odd years ago].

Here is the point of which many are doubtful. Thus, he points it out to dispel the doubts. This day [the Buddha] proves that his long life-span is real, thereby showing that [his enlightenment at] Gayā is unreal. If one perceives that Gayā is untrue, one also knows that [a] long or short [life-span] applies to beings, whereas the Sage is ever in the unconditioned state (wu-wei, asaṃskṛta).

The profound mirror is void and clear. It is outside the realm of phenomena. How can any being with a distinct form do away with lifespan, long or short? However, the proposition that there is nothing that is with form and enjoys [a long] life-span stems from various delusions. There is no way that the Sage can be in that category. Only the deluded would count the actual lifespan of the Buddha as a hundred years. Now such a [mental] impediment is driven out. [The Buddha] relies on [the theory of] longevity to dispel it. Thus this chapter is titled “Life-Span.” Life-span is none other than that which prompted the Buddhas [to achieve) spiritual insight in the earlier chapters and is none other than the ultimate effect. Because the ultimate fruit has been shown, is it not true that they abide eternally? Furthermore, they tend to have an affinity for life and distaste for death. What is now said about longevity must invigorate them greatly.

Thereupon Maitreya Bodhisattva and the [other] Bodhisattvas [who had already been present in the congregation before the arrival of the Bodhisattvas from underground], eight thousand times as many as the sands of the River Ganges in number, thought: ‘We have never before seen these great Bodhisattva-mahāsattvas who sprang up from underground, stood before [Śākyamuni,] the World-Honored One, joined their hands together towards him, and made offerings to him. [Now we see that their leaders] inquire after him.’

It is said that [even] Maitreya did not recognize a single person because the [endowment] is such that [as an object of] enlightenment it cannot be empirically experienced [even by one who is] in the tenth stage. That what welled up was not Buddhas but bodhisattvas means that this endowment for enlightenment has necessarily to be studied accumulatively until there is nothing left to learn.

Thereupon Maitreya Bodhisattva-mahāsattva, seeing what the Bodhisattvas numbering eight thousand times as many as the sands of the River Ganges had in their minds, and also wishing to remove his own doubts, joined his hands together towards the Buddha

Riding on the thought of the multitude, [Maitreya] harbors doubts regarding [how] the Buddha since his attainment of Buddhahood could accomplish so many things [in such a short time], [Maitreya] begs [the Buddha] to resolve these doubts for the multitude, showing them the ultimate within themselves. The ever-abiding, subtle meaning is gradually revealing itself in this way.

When he had said this, the ground of the Sahā-World, which was composed of one thousand million Sumeru-worlds, quaked and cracked, and many thousands of billions of Bodhisattva-mahāsattvas sprang up from underground simultaneously.

That the earth split and [the bodhisattvas] welled up suggests that living beings inherently possess an endowment for enlightenment, and it cannot remain concealed; they are bound to break the earth of defilements and emerge to safeguard the Dharma.

This chapter introduces an integral part of the next [chapter], concerning the life-span [of the Thus Come One], and is designed to demonstrate that the effect of the three becomes that of the One. Earlier there was an introduction regarding the cause; in accord with that speech, flowers [rained down] and the earth trembled (Chapter 1). This chapter introduces the effect; in accord with this speech, a great number of bodhisattvas well up out of the earth. Here Maitreya harbors doubts, as he did before. It [the chapter] also manifests the ever-abiding meaning.

“No, good men! I do not want you to protect or keep this sūtra

The reason for saying stop is to initiate the entrance of the bodhisattvas [equal in number to the sands of] sixty thousand Ganges

because there are Bodhisattva-mahāsattvas sixty thousand times as many as the sands of the River Ganges in this Sahā-World.

The teaching of the Sage has its rise and fall; its deep purport is not fathomable. However, as it has widely prevailed throughout times earlier and later, the meaning can be grasped. In the preceding [the Buddha] urged them to protect the Dharma, but now he says “[there is] no need.” [Why the discrepancy?] They are both [valid statements] each with its own purpose. The Dharma by which living beings emerge from delusion and are led to Buddhahood and nirvāṇa is designed to extinguish itself completely; they [beings] must volunteer to protect it. Hence, the words of exhortation, so that they may strengthen their will [to protect it]. However, living beings all are endowed with [the faculty of] great enlightenment; all are without exception potential bodhisattvas. [In this respect] there is no time when it [the sūtra] is not protected. Then why does he have to rely on bodhisattvas from other regions [for protection]? Reliance on [bodhisattvas from] other regions makes it appear that the li of the transformative teaching is insufficient. Thus, [the Buddha] shows the rising-up [of the bodhisattva mahāsattvas] in order to express this idea. Six [of sixty thousand or six ten-thousands (wan)] refers to the six states of existence (gati). The sands of the Ganges Rivers mean “a lot.” The earth refers to the bonds and the instigators of depravites. And the living being’s endowment for enlightenment lies under these instigators of depravities. [They all had been] under [this Sahā world-sphere], in an open space indicates that [beings] are in void-li [or li of emptiness (śūnyatā), the state of li devoid of instigators].

A Bodhisattva-mahāsattvas who wishes to expound this sūtra in the age of the decline of the teachings after my extinction should perform the following peaceful practices. When he expounds or reads this sūtra, he should not point out the faults of other persons or sūtras.

As for the second dharma, it is the committing of no fault through body or mouth. Although this does not refer to the karma committed through body, it is chanted in the gāthās. [Although] this section may touch on the karma through mind, it is strictly meant to complete the theme that they [beings] should commit no fault through body or mouth; it does not deal with mind as such.

A Bodhisattva-mahāsattvas who wishes to keep, read and recite this sūtra in the latter days after [my extinction] when the teachings are about to be destroyed, should not nurse jealousy against others, or flatter or deceive them.

The third dharma is the [harboring] of no envy or jealousy. Although this refers to karma committed through the mouth, it is designed to drive home the theme of [committing] no fault of karma through mind; it does not speak of mouth as such.

A Bodhisattva-mahāsattvas who keeps this Sutra of the Lotus Flower of the Wonderful Dharma in the latter days after [my extinction] when the teachings are about to be destroyed, should have great loving-kindness towards laymen and monks, and great compassion towards those who are not Bodhisattvas.

The fourth dharma is the state of feeling “great compassion” (mahākaruṇa). Because of its being “great,” in altruistically embracing beings’ it is described later. If they can rest in these four dharmas, they will then not have fear or weakness. [If] they propagate the teaching by availing themselves of these [dharmas], the fruit will be a rich one.