Buddha or Buddha Gautama, also known as Shakyamuni Buddha, was a great spiritual Master from ancient India. Born as Prince Siddhārtha Gautama in 5th century BC, he would have naturally inherited the vast wealth of a kingdom.

However, the prince one day left the palace life in search of spiritual knowledge. After years of contemplative seeking, the Buddha attained enlightenment under the Bodhi tree. He then shared the merits of his practice by providing a method for other sentient beings to be freed from the cycle of death and rebirth. The rich treasury of Buddha’s spiritual teachings on universal truths are studied and revered to this day for their deep wisdom and compassion. Today we would like to share with you the sage teachings of the Buddha – chapter two of The Sutra of the Lotus of the Wonderful Dharma, also known as the Lotus Sutra.

It’s our pleasure to have you with us for today’s episode of Between Master and Disciples here on Supreme Master Television. Join us again next Wednesday for part 2 of “Buddhism’s Sacred Scripture: The Sutra of the Lotus of the Wonderful Dharma, Chapter 2.” Planet Earth: Our Loving Home is up next after Noteworthy News. We wish you much love and kindness in the days ahead.

Thank you for your gentle presence for today’s episode of Between Master and Disciples. Join us again next Wednesday for part 3 of “Buddhism’s Sacred Scripture: The Sutra of the Lotus of the Wonderful Dharma, Chapter 2.” Please stay tuned to Supreme Master Television for Planet Earth: Our Loving Home, coming up next after Noteworthy News. May Heaven grace your life with everlasting love and harmony.

We appreciate your loving company for today’s episode of Between Master and Disciples. Up next is Planet Earth: Our Loving Home, right after Noteworthy News. Please stay tuned to Supreme Master Television. Farewell for now.

The Sutra of the Lotus of the Wonderful Dharma (Lotus Sutra)

Chapter Two: Expedient Means At that time the World-Honored One calmly arose from his samadhi (the internal state of imperturbability achieved through meditation) and addressed Shariputra, saying: "The wisdom of the Buddhas is infinitely profound and immeasurable. The door to this wisdom is difficult to understand and difficult to enter. Not one of the voice-hearers or pratyekabuddhas (self-awakened Buddhas) is able to comprehend it. What is the reason for this?

A Buddha has personally attended a hundred, a thousand, ten thousand, a million, a countless number of Buddhas and has fully carried out an immeasurable number of religious practices. He has exerted himself bravely and vigorously, and his name is universally known. He has realized the Dharma that is profound and never known before, and preaches it in accordance with what is appropriate, yet his intention is difficult to understand. Shariputra, ever since I attained Buddhahood I have through various causes and various similes widely expounded my teachings and have used countless expedient means to guide living beings and cause them to renounce attachments. Why is this? Because the Tathagata (Buddha) is fully possessed by both expedient means and the paramita of wisdom. Shariputra, the wisdom of the Tathagata is expansive and profound.

He has immeasurable mercy, unlimited eloquence, power, fearlessness, concentration, emancipation, and samadhis, and has deeply entered the boundless and awakened to the Dharma (true teaching) never before attained. Shariputra, the Tathagata knows how to make various kinds of distinctions and to expound the teachings skillfully. His words are soft and gentle and delight the hearts of the assembly. Shariputra, to sum it up: the Buddha has fully realized the Dharma (true teaching) that is limitless, boundless, never attained before. But stop, Shariputra, I will say no more. Why? Because what the Buddha has achieved is the rarest and most difficult-to-understand Dharma (true teaching).

The true entity of all phenomena can only be understood and shared between Buddhas. This reality consists of the appearance, nature, entity, power, influence, inherent cause, relation, latent effect, manifest effect, and their consistency from beginning to end." At that time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying: The hero of the world is unfathomable. Among heavenly beings or the people of the world, among all living beings, none can understand the Buddha. The Buddha's power, fearlessness, emancipation and samadhis and the Buddha's other attributes no one can reckon or fathom. Earlier, under the guidance of countless Buddhas he fully acquired and practiced various ways, profound, subtle and wonderful doctrines that are hard to see and hard to understand. For immeasurable millions of kalpas (one kalpa is a period of four hundred and thirty two million years of mortals) he has been practicing these ways until in the place of practice he achieved the goal.

I have already come to see and know completely this great goal and recompense, the meaning of these various natures and characteristics. I and the other Buddhas of the ten directions can now understand these things. This Dharma (true teaching) cannot be described, words fall silent before it. Among the other kinds of living beings there are none who can comprehend it, except the many bodhisattvas (spiritual practitioners) who are firm in the power of faith. The many disciples of the Buddhas in the past have given offerings to the Buddhas, have already cut off all outflows and now are dwelling in their last incarnation. But even such persons as they have not the power needed. Even if the whole world were filled with men like Shariputra, though they exhausted their thoughts and pooled their capacities, they could not fathom the Buddha's knowledge. Even if ten directions were all filled with men like Shariputra or like the other disciples, though they filled the lands in the ten directions and exhausted their thoughts and pooled their capacities, still they could not understand it.

If pratyekabuddhas (self-awakened Buddhas), acute in understanding, without outflows, in their last incarnation, should fill the worlds in the ten directions, as numerous as bamboos in a grove, though they should join together with one mind for a million or for countless kalpas (one kalpa is a period of four hundred and thirty two million years of mortals), hoping to conceive of the Buddha's true wisdom, they could not understand the smallest part of it. If bodhisattvas (spiritual practitioners) newly embarked on their course should give offerings to numberless Buddhas, completely mastering the intent of the various doctrines and also able to preach the Dharma (true teaching) effectively, like so many rice and hemp plants, bamboos or reeds, filling the lands in the ten directions, with a single mind, with their wonderful knowledge, for kalpas (one kalpa is a period of four hundred and thirty two million years of mortals) numerous as Ganges sands should all together pool their thoughts and capacities, they could not understand the Buddha's knowledge. If bodhisattvas who never regress, their number like Ganges sands, with a single mind should join in pondering and seeking, they could not understand it either. I also announce to you, Shariputra, that this profound subtle and wonderful Dharma (true teaching) without outflows, incomprehensible, I have now attained in full. Only I understand its characteristics, and the Buddhas of the ten directions do likewise. Shariputra, you should know that the words of the various Buddhas never differ.

Toward the Dharma preached by the Buddhas you must cultivate a great power of faith. The World-Honored One has long expounded his doctrines and now must reveal the truth. I announce this to the assembly of voice-hearers and to those who seek the vehicle of the pratyekabuddha (self-awakened Buddha); I have enabled people to escape the bonds of suffering and to attain Nirvana (the highest paradise). The Buddha, through the power of expedient means, has shown them the teachings of the three vehicles prying living beings loose from this or that attachment and allowing them to attain release.” At that time among the great assembly there were voice-hearers, arhats (saints) whose outflows had come to an end, Ajnata Kuandinya and the others, twelve hundred persons. And there were monks, nuns, laymen and laywomen who had conceived a desire to become voice-hearers or pratyekabuddhas (self-awakened Buddha). Each of these had this thought: Now for what reason does the World-Honored One so earnestly praise expedient means and state that the Dharma (true teaching) attained by the Buddha is profound and difficult to understand, that it is very difficult to comprehend the meaning of the words he preaches, that not one of the voice-hearers or pratyekabuddhas (self-awakened Buddha) can do so? If the Buddha preaches but one doctrine of emancipation, then we too should be able to attain this Dharma (true teaching) and reach the state of Nirvana (Eternal Bliss). We cannot follow the gist of what he is saying now. At that time Shariputra understood the doubts that were in the minds of the four kinds of believers, and he himself had not fully comprehended. So he addressed the Buddha, saying, “World-Honored One, what causes and conditions lead you to earnestly praise expedient means, the foremost device of the Buddhas, the profound, subtle and wonderful Dharma (true teaching) that is difficult to understand? From times past I have never heard this kind of preaching from the Buddha. Now the four kinds of believers all have doubts. We beg that the World-Honored One earnestly praise this Dharma (true teaching) that is profound, subtle and wonderful, difficult to understand?” At that time Shariputra, wishing to state his meaning once more, spoke in verse from, saying: Sun of wisdom, great sage and venerable one, at long last you preach this Dharma (true teaching). You yourself declare you have attained power, fearlessness, samadhis (the internal state of imperturbability achieved through meditation), concentration, emancipation, and these other attributes, and the Dharma (true teaching) that is beyond comprehension.

This Dharma (true teaching) attained in the place of practice no one is capable of questioning you about. ‘My intention is hard to fathom, and no one can question me.’ No one questions, yet you yourself preach, praising the path you walk on. Your wisdom is very subtle and wonderful, that which all the Buddhas attain. The arhats (saints) who are without outflows and those who seek Nirvana (the highest paradise) now have all fallen into the net of doubt, wondering for what reason the Buddha preaches this. Those who seek to become pratyekabuddhas (self-awakened Buddhas), monks and nuns, heavenly beings, dragons and spirits, along with the gandharvas (demigods) and others, look at one another, filled with perplexity, gazing upward at the most honored of two-legged beings. What is the meaning of all this? I beg the Buddha to explain it for us. Among the assembly of voice-hearers the Buddha has said I am foremost, yet now I lack the wisdom to solve these doubts and perplexities. Have I in fact grasped the ultimate Dharma (true teaching), or am I still on the path of practice?

The sons born from the Buddha's mouth press palms together, gaze upward and wait. We beg you to put forth subtle and wonderful sounds and at this time explain to us how it really is. The heavenly beings, dragons, spirits, and the others, their numbers like Ganges sands, the bodhisattvas (spiritual practitioners) seeking to be Buddhas in a great force of eighty thousand, as well as the wheel-turning sage kings come from ten thousands of millions of lands, all press their palms and with reverent minds wish to hear the teaching of perfect endowment.” At that time the Buddha addressed Shariputra, saying, "Stop, stop! There is no need to speak further. If I speak of this matter, then the heavenly and human beings throughout the worlds will all be astonished and doubtful."

Shariputra once more spoke to the Buddha, saying, "World-Honored One, we beg you to preach! We beg you to preach! What is the reason? Because this assembly of countless hundreds, thousands, ten thousands, millions of asamkhyas (infinitudes) of living beings in the past have seen the Buddhas; their faculties are vigorous and acute and their wisdom is bright. If they hear the Buddha preach, they will be capable of reverent belief." At that time Shariputra, wishing to state his meaning once more, spoke in verse form, saying: “Dharma King, none more highly honored, speak, we beg you, without reserve! In this assembly of numberless beings are those capable of reverent belief.”

The Buddha repeated, "Stop, Shariputra! If I speak of this matter, the heavenly and human beings and asuras (supernatural beings) throughout the worlds will all be astonished and doubtful. The monks who are overbearingly arrogant will fall into a great pit." At that time the World-Honored One repeated what he had said in verse form: “Stop, stop, no need to speak! My Dharma is wonderful and difficult to ponder. Those who are overbearingly arrogant when they hear it will never show reverent belief.” At that time Shariputra once more spoke to the Buddha, saying, "World-Honored One, we beg you to preach! We beg you to preach! In this assembly at present the persons like myself number in the hundreds, thousands, ten thousands, millions.

In age after age we have already attended the Buddhas and received instruction. People of this kind are certain to be capable of reverent belief. Throughout the long night they will gain peace and rest and will enjoy many benefits." At that time Shariputra, wishing to state his meaning once more, spoke in verse form, saying: “Supremely honored among two-legged beings, we beg you to preach this foremost Dharma (true teaching). I who am regarded as the Buddha's eldest son ask you to favor us by preaching distinctions. The countless members of this assembly are capable of according reverent belief to this Dharma (true teaching) The Buddhas have already in age after age taught and converted them in this manner.

All with a single mind and palms pressed together desire to hear and receive the Buddha's words. I and the other twelve hundred of our group, as well as the others who seek to become Buddhas, beg that for the sake of this assembly you will favor us by preaching distinctions. When we hear this Dharma (true teaching) we will be filled with great joy.” At that time the World-Honored One said to Shariputra, "Three times you have stated your earnest request. How can I do other than preach? Now you must listen attentively and carefully ponder. For your sake I will now analyze and explain the matter." When he had spoken these words, there were some five thousand monks, nuns, laymen and laywomen in the assembly who immediately rose from their seats, bowed to the Buddha, and withdrew.

What was the reason for this? These persons had roots of guilt that were deep and manifold, and in addition they were overbearingly arrogant. What they had not attained they supposed they had attained, what they had not understood they supposed they had understood. And because they had this failing, they did not remain where they were. The World-Honored One was silent and did not try to detain them. At this time the Buddha said to Shariputra, "Now this assembly of mine is free of branches and leaves, made up solely of the steadfast and truthful. Shariputra, it is well that these persons of overbearing arrogance have withdrawn. Now listen carefully and I will preach for you." Shariputra said, "So be it, World-Honored One. We are eager to listen!"

The Buddha said to Shariputra, "A wonderful Dharma (true teaching) such as this is preached by the Buddhas, the Tathagatas, at certain times. But like the blooming of the udumbara (a blue lotus that blooms once every 3,000 years), such times come very seldom. Shariputra, you and the others must believe me. The words that the Buddhas preach are not empty or false.

What’s the best way to help the world? Meditate and elevate yourself so that you can help others as well. That’s how you help.

Join us on Supreme Master Television on Monday, September 6, for the conclusion of the teleconference with Supreme Master Ching Hai titled “The Truth about Merits: How to Gain or Lose Them” on Between Master and Disciples.

Tune in to Supreme Master Television today for the teleconference with Supreme Master Ching Hai titled “The Truth about Merits: How to Gain or Lose Them” on Between Master and Disciples.

The Sutra of the Lotus of the Wonderful Dharma (Lotus Sutra) Shariputra, the Buddhas preach the Dharma (true teaching) in accordance with what is appropriate, but the meaning is difficult to understand. Why is this? Because we employ countless expedient means, discussing causes and conditions and using words of simile and parable to expound the teachings.

This Dharma (true teaching) is not something that can be understood through pondering or analysis. Only those who are Buddhas can understand it. Why is this? Because the Buddhas, the World-Honored Ones, appear in the world for one great reason alone. Shariputra,

what does it mean to say that the Buddhas, the World-Honored Ones, appear in the world for one great reason alone? The Buddhas, the World-Honored Ones, wish to open the door of Buddha wisdom to all living beings, to allow them to attain purity. That is why they appear in the world. They wish to show the Buddha wisdom to living beings, and therefore they appear in the world. They wish to cause living beings to awaken to the Buddha wisdom, and therefore they appear in the world.

They wish to induce living beings to enter the path of Buddha wisdom, and therefore they appear in the world. Shariputra, this is the one great reason for which the Buddhas appear in the world." The Buddha said to Shariputra, "The Buddhas, the Tathagatas, simply teach and convert the bodhisattvas (spiritual practitioners). All the things they do are at all times done for this one purpose. They simply wish to show the Buddha wisdom to living beings and enlighten them to it. Shariputra, the Tathagatas have only a single Buddha vehicle which they employ in order to preach the Dharma (true teaching) to living beings.

They do not have any other vehicle a second one or a third one. Shariputra, the Dharma (true teaching) preached by all the Buddhas of the ten directions is the same as this. Shariputra, the Buddhas of the past used countless numbers of expedient means, various causes and conditions, and words of simile and parable in order to expound the doctrines for the sake of living beings. These doctrines are all for the sake of the one Buddha vehicle.

These living beings, by listening to the doctrines of the Buddhas, are all eventually able to attain wisdom embracing all species. Shariputra, when the Buddhas of the future make their appearance in the world, they too will use countless numbers of expedient means, various causes and conditions, and words of simile and parable in order to expound the doctrines for the sake of living beings. These doctrines will all be for the sake of the one Buddha vehicle. And these living beings, by listening to the doctrines of the Buddhas, will all eventually be able to attain wisdom embracing all species.

Shariputra, the Buddhas, the World-Honored Ones, who exist at present in the countless hundreds, thousands, ten thousands, and millions of Buddha lands in the ten directions, benefit and bring peace and happiness to living beings in large measure, these Buddhas too use countless numbers of expedient means, various causes and conditions, and words of simile and parable in order to expound the doctrines for the sake of living beings. These doctrines are all for the sake of the one Buddha vehicle. And these living beings, by listening to the doctrines of the Buddhas, are all eventually able to attain wisdom embracing all species.

Shariputra, these Buddhas simply teach and convert the bodhisattvas (spiritual practitioners). They do it because they wish to show the Buddha wisdom to living beings. They do it because they wish to use the Buddha wisdom to enlighten living beings. They do it because they wish to cause living beings to enter the path of Buddha wisdom. Shariputra, I too will now do the same, I know that living beings have various desires. Attachments that are deeply implanted in their minds. Taking cognizance of this basic nature of theirs, I will therefore use various causes and conditions, words of simile and parable, and the power of expedient means and expound the Dharma (true teaching) for them.

Shariputra, I do this so that all of them may attain the one Buddha vehicle and wisdom embracing all species. Shariputra, when the age is impure and the times are chaotic, then the defilements of living beings are grave, they are greedy and jealous and put down roots that are not good. Because of this, the Buddhas, utilizing the power of expedient means, apply distinctions to the one Buddha vehicle and preach as though it were three. Shariputra, if any of my disciples should claim to be an arhat (saint) or a pratyekabuddha (self-awakened Buddha) and yet does not heed or understand that the Buddhas, the Tathagatas, simply teach and convert the bodhisattvas (spiritual practitioners), then he is no disciple of mine, he is no arhat (saint) or pratyekabuddha (self-awakened Buddha).

Again, Shariputra, if there should be monks or nuns who claim that they already have attained the status of Arhat (saint), that this is their last incarnation, that they have reached the final nirvana (the highest paradise), and that therefore they have no further intention of seeking anuttara- samyaksambodhi (the highest wisdom), then you should understand that such as these are all persons of overbearing arrogance. Why do I say this? Because if they are monks who have truly attained the status of arhat (saint), then it would be unthinkable that they should fail to believe this Dharma (true teaching). The only exception would be in a time after the Buddha had passed away, when there was no Buddha present in the world. Why is this?

Because after the Buddha has passed away it will be difficult to find anyone who can embrace, recite, and understand the meaning of sutras such as this. But if persons at that time encounter another Buddha, then they will attain decisive understanding with regard to this Dharma (true teaching). Shariputra, you and the others should with a single mind believe and accept the words of the Buddha. The words of the Buddhas, the Tathagatas, are not empty or false. There is no other vehicle, there is only the one Buddha vehicle.”

At that time the World-Honored One, wishing to state his meaning once more, spoke in verse form, saying: “There are monks and nuns who behave with overbearing arrogance, laymen full of self-esteem, laywomen who are lacking in faith. Among the four kinds of believers, the likes of these number five thousand. They fail to see their own errors, are heedless and remiss with regard to the precepts, clinging to their shortcomings, unwilling to change. But these persons of small wisdom have already left; the chaff among this assembly has departed in the face of the Buddha's authority. These persons were of paltry merit and virtue, incapable of receiving this Dharma (true teaching). This assembly is now free of branches and leaves, made up only of those steadfast and truthful.

Shariputra, listen carefully, for the Dharma (true teaching) which the Buddhas have attained, through the power of countless expedient means they preach for the benefit of living beings. The thoughts that are in the minds of living beings, the different types of paths they follow, their various desires and natures, the good and bad deeds they have done in previous existences – all these the Buddha takes cognizance of, and then he employs causes, similes and parables, words that embody the power of expedient means, in order to gladden and please them all. Sometimes he preaches sutras, verses, stories of the previous lives of disciples, stories of the previous lives of the Buddha, of unheard-of things.

At other times he preaches regarding causes and conditions, uses similes, parables, passages of poetry or discourses. For those of dull capacities who delight in a little Dharma (true teaching), who greedily cling to birth and death, who, despite the innumerable Buddhas, fail to practice the profound and wonderful way but are perplexed and confused by a host of troubles – for these I preach Nirvana (the highest paradise). I devise these expedient means and so cause them to enter into the Buddha wisdom. Up to now I have never told you that you were certain to attain the Buddha way. The reason I never preached in that manner was that the time to preach so had not yet come.

But now is the very time when I must decisively preach the Great Vehicle. I use these nine devices, adapting them to the living beings when I preach my basic aim being to lead them into the Great Vehicle, and that is why I preach this sutra. There are sons of the Buddha whose minds are pure, who are gentle and of acute capacities, who under innumerable Buddhas have practiced the profound and wonderful way. For these sons of the Buddha I preach this sutra of the Great Vehicle. And I predict that these persons in a future existence will attain the Buddha way. Because deep in their minds they think of the Buddha and practice and uphold the pure percepts, they are assured they will attain Buddhahood, and hearing this, their whole bodies are filled with great joy.

The Buddha knows their minds and their practices and therefore preaches for them the Great Vehicle. When the voice-hearers and bodhisattvas (spiritual practitioners) hear this Dharma that I preach, as soon as they have heard one verse they will all without doubt be certain of attaining Buddhahood. In the Buddha lands of the ten directions there is only the Dharma of the one vehicle, there are not two, there are not three, except when the Buddha preaches so as an expedient means, merely employing provisional names and terms in order to conduct and guide living beings and preach to them the Buddha wisdom.

The Buddhas appear in the world solely for this one reason, which is true; the other two are not the truth. Never do they use a lesser vehicle to save living beings and ferry them across. The Buddha himself dwells in this Great Vehicle, and adorned with the power of meditation and wisdom that go with the Dharma (true teaching) he has attained, he uses it to save living beings. He himself testifies to the unsurpassed way, the Great Vehicle, the Dharma (true teaching) in which all things are equal. If I used a lesser vehicle to convert even one person, I would be guilty of stinginess and greed, but such a thing would be impossible.

If a person will believe and take refuge in the Buddha, the Tathagata will never deceive him, nor will he ever show greed or jealousy, for he has rooted out evil from among the phenomena. Therefore throughout the ten directions the Buddha alone is without fear. I adorn my body with the special characteristics and shine my light upon the world. I am honored by numberless multitudes and for them I preach the emblem of the reality of things. Shariputra, you should know that at the start I took a vow, hoping to make all persons equal to me, without any distinction between us, and what I long ago hoped for has now been fulfilled.

I have converted all living beings and caused them all to enter the Buddha way. If when I encounter living beings I were in all cases to teach them the Buddha way, those without wisdom would become confused and in their bewilderment would fail to accept my teachings. I know that such living beings have never in the past cultivated good roots but have stubbornly clung to the five desires, and their folly and craving have given rise to affliction. Their desires are the cause whereby they fall into the three evil paths, revolving wheel-like through the six realms of existence and undergoing every sort of suffering and pain.

Having received a tiny form in the womb, in existence after existence they constantly grow to maturity. Persons of meager virtue and small merit, they are troubled and beset by manifold sufferings. They stray into the dense forest of mistaken views, debating as to what exists and what does not, and in the end cling to such views, embracing all sixty-two of them. They are profoundly committed to false and empty doctrines, holding firmly to them, unable to set them aside. Arrogant and puffed up with self-importance, fawning and envious, insincere in mind, for a thousand, ten thousand, a million kalpas (one kalpa is a period of four hundred and thirty two million years of mortals) they will not hear the Buddha's name, nor will they hear the correct Dharma (true teaching) – such people are difficult to save. For these reasons, Shariputra,

I have for their sake established expedient means, preaching the way that ends all suffering. And showing them nirvana (the highest paradise). But although I preach nirvana (the highest paradise), this is not a true extinction. All phenomena from the very first have of themselves constantly borne the marks of tranquil extinction. Once the sons of the Buddha have carried out this path, then in a future existence they will be able to become Buddhas. I have employed the power of expedient means to unfold and demonstrate this doctrine of three vehicles, but the World-Honored Ones, every one of them, all preach the single vehicle way. Now before this great assembly I must clear away all doubts and perplexities.

There is no discrepancy in the words of the Buddhas, there is only the one vehicle, not two. For numberless kalpas (one kalpa is a period of four hundred and thirty two million years of mortals) in the past countless Buddhas who have now entered extinction, a hundred, thousand, ten thousand, million types in numbers incapable of calculation – such World-Honored Ones, using different types of causes, similes, and parables, the power of countless expedient means, have expounded the characteristics of teachings. These World-Honored Ones have all preached the doctrine of the single vehicle, converting countless living beings and causing them to enter the Buddha way.

And these great sage lords, knowing what is desired deep in the minds of the heavenly and human beings and the other living things throughout all the worlds, have employed still other expedient means to help illuminate the highest truth. If there are living beings who have encountered these past Buddhas, and if they have listened to their Dharma (true teaching), presented alms, or kept the precepts, shown forbearance, been assiduous, practiced meditation and wisdom, and so forth, cultivating various kinds of merit and virtue, then persons such as these all have attained the Buddha way.

The Sutra of the Lotus of the Wonderful Dharma (Lotus Sutra)

After the Buddhas have passed into extinction, if persons are of good and gentle mind, then living beings such as these have all attained the Buddha way. After the Buddhas have passed into extinction, if persons make offerings to the relics, raising ten thousand or a million kinds of towers, using gold, silver and crystal, agate, carnelian, lapis lazuli to purify and adorn them extensively, in this way erecting towers; or if they raise up stone mortuary temples or those of sandalwood or aloes, hovenia or other kinds of timber, or of brick, tile clay or earth; if in the midst of the broad fields they pile up earth to make a mortuary temple for the Buddhas, or even if little boys at play should collect sand to make a Buddha tower, then persons such as these have all attained the Buddha way.

If there are persons who for the sake of the Buddha fashion and set up images, carving them with many distinguishing characteristics, then all have attained the Buddha way. Or if they make things out of the seven kinds of gems, of copper, red or white copper, pewter, lead, tin iron wood, or clay, or use cloth soaked in lacquer or resin to adorn and fashion Buddha images, then persons such as these have all attained the Buddha way.

If they employ pigments to paint Buddha images, endowing them with the characteristics of hundredfold merit, if they make them themselves or have other make them, then all have attained the Buddha way. Even if little boys in play should use a piece of grass or wood or a brush, or perhaps a fingernail to draw an image of the Buddha, such persons as these bit by bit will pile up merit and will become fully endowed with a mind of great compassion; they all have attained the Buddha way.

Merely by converting the bodhisattvas (spiritual practitioners) they bring salvation and release to numberless multitudes. And if persons, in the presence of such memorial towers, such jeweled images and painted images, should with reverent minds make offerings of flowers, incense, banners or canopies, or if they should employ persons to make music, striking drums or blowing horns playing pipes, flutes, zithers, harps, balloon guitars, cymbals and gongs, and if these many kinds of wonderful notes are intended wholly as an offering; or if one with a joyful mind sings a song in praise of the Buddha's virtue, even if it is just one small note, then all who do these things have attained the Buddha way.

If someone with a confused and distracted mind should take even one flower and offer it to a painted image, in time he would come to see countless Buddhas. Or if a person should bow or perform obeisance, or should merely press his palms together, or even should raise a single hand, or give no more than a slight nod of the head, and if this were done in offering to an image, then in time he would come to see countless Buddhas.

And if he himself attains the unsurpassed way and spreads salvation abroad to countless multitudes, he will enter the nirvana of no remainder as a fire dies out when the firewood is exhausted. If persons with confused and distracted minds should enter a memorial tower and once exclaim, "Hail to the Buddha!" Then all have attained the Buddha way. If from past Buddhas when they were in the world or after their extinction, they should be those who heard this Dharma (true teaching), then all have attained the Buddha way.

The World-Honored Ones of the future, whose numbers will be incalculable, these Tathagatas will also employ expedient means to preach the Dharma (true teaching), and all these Tathagatas through countless expedient means will save and bring release to living beings so that they enter the Buddha's wisdom which is free of outflows.

If there are those who hear the Dharma (true teaching), then not one will fail to attain Buddhahood. The original vow of the Buddhas was that the Buddha way, which they themselves practice, should be shared universally among living beings so that they too may attain this same way. The Buddhas of future ages, although they preach hundreds, thousands, millions, a countless number of doctrines, in truth do so for the sake of the single vehicle. The Buddhas, most honored of two-legged beings, know that phenomena have no constantly fixed nature, that the seed of Buddhahood sprout through causation, and for this reason they preach the single vehicle.

But that these phenomena are part of an abiding Dharma (true teaching), that the characteristics of the world are constantly abiding – this they have come to know in the place of practice and as leaders and teachers they preach expedient means. The presently existing Buddhas of the ten directions, whom heavenly and human beings make offerings to, who in number are like Ganges sands, they have appeared in the world in order to bring peace and comfort to living beings, and they too preach the Dharma (true teaching) in this way.

They understand the foremost truth of tranquil extinction and therefore employ the power of expedient means, and though they point out various different paths, in truth they do so for the sake of the Buddha vehicle. They understand the actions of living beings, the thoughts that lie deep in their minds, the deeds they have carried out in the past, their desires, their nature, the power of their exertions, and whether their capacities are acute or dull, and so they employ various causes and conditions, similes, parables, and other words and phrases, adapting what expedient means are suitable to their preaching.

Now I too am like this; in order to bring peace and comfort to living beings I employ various different doctrines to disseminate the Buddha way. Through the power of my wisdom I know the nature and desires of living beings and through expedient means I preach these doctrines, causing all living beings to attain joy and gladness. Shariputra, you should understand that I view things through the Buddha eye, I see the living beings in the six paths, how poor and distressed they are, without merit or wisdom, how they enter the perilous road of birth and death, their sufferings continuing with never a break, how deeply they are attached to the five desires, like a yak enamored of its tail, blinding themselves with greed and infatuation, their vision so impaired they can see nothing.

They do not seek the Buddha, with his great might, or the Dharma (true teaching) that can end their sufferings, but enter deeply into erroneous views, hoping to shed suffering through great suffering. For the sake of these living beings I summon up a mind of great compassion. When I first sat in the place of practice and gazed at the tree and walked around it, for the space of three times seven days I pondered the matter in this way.

The wisdom I have attained, I thought, is subtle, wonderful, the foremost. But living beings, dull in capacity, are addicted to pleasure and blinded by stupidity. With persons such as these, what can I say, how can I save them? At that time the Brahma kings, along with the heavenly king Shakra, the Four Heavenly Kings who guard the world, and the heavenly king Great Freedom, in company with other heavenly beings and their hundreds and thousands of followers, reverently pressing their palms together and bowed, begging me to turn the wheel of the Dharma. Immediately I thought to myself that if I merely praised the Buddha vehicle, then the living beings, sunk in their suffering, would be incapable of believing in this Dharma (true teaching).

And because they rejected the Dharma (true teaching) and failed to believe it, they would fall into the three evil paths. It would be better if I did not preach the Dharma (true teaching) but quickly entered into nirvana (the highest paradise). Then my thoughts turned to the Buddhas of the past and the power of expedient means they had employed, and I thought that the way I had now attained should likewise be preached as three vehicles. When I thought in this manner, the Buddhas of the ten directions all appeared and with Brahma sounds comforted and instructed me. "Well done, Shakyamuni!" they said. "Foremost leader and teacher, you have attained the unsurpassed Dharma (true teaching).

But following the example of all other Buddhas, you will employ the power of expedient means. We too have all attained the most wonderful, the foremost Dharma (true teaching), but for the sake of living beings we make distinctions and preach the three vehicles. People of small wisdom delight in a small Dharma (true teaching), unable to believe that they themselves could become Buddhas. Therefore we employ expedient means, making distinctions and preaching various goals.

But though we preach the three vehicles, we do it merely in order to teach the bodhisattvas (spiritual practitioners)." Shariputra, you should understand this. When I heard these saintly lions and their deep, pure subtle, wonderful sounds, I rejoiced, crying ‘Hail to the Buddhas!’ Then I thought to myself, I have come into this impure and evil world, and as these Buddhas have preached, I too must follow that example in my actions. After I had thought of the matter in this way, I set out at once for Varanasi.

The marks of tranquil extinction borne by all phenomena cannot be explained in words, and therefore I used the power of expedient means to preach to the five ascetics. This I termed turning the wheel of the Dharma, and also with regard to ‘the sound of nirvana,’ and ‘arhat,’ ‘Dharma’ and ‘Samgha,’ I used these terms to indicate distinctions. ‘From infinite kalpas (one kalpa is a period of four hundred and thirty two million years of mortals) in the past I have extolled and taught the Dharma of nirvana, ending the long sufferings of birth and death.’

This is how I customarily preached. Shariputra, you should know this. When I looked at the Buddha sons, I saw incalculable thousands, ten thousands, millions who had determined to seek the way of the Buddha, everyone with a respectful and reverent mind, all coming to the place of the Buddha, persons who in the past had listened to other Buddhas and heard the Dharma (true teaching) preached through expedient means. Immediately the thought came to me that the reason the Tathagata has appeared is so he may preach the Buddha wisdom.

Now is precisely the time to do so. Shariputra, you should understand that persons of dull capacity and small wisdom, who are attached to appearances, proud and overbearing, are incapable of believing in this Dharma (true teaching). Now I, joyful and fearless, in the midst of the bodhisattvas (spiritual practitioners), honestly discarding expedient means, will preach only the unsurpassed Way. When the bodhisattvas (spiritual practitioners) hear this Dharma (true teaching), they will be released from all entanglements of doubt.

The twelve hundred arhats (saints), they too will all attain Buddhahood. Following in the same fashion that the Buddhas of the three existences employ in preaching the Dharma (true teaching), I now will do likewise, preaching a Dharma (true teaching) that is without distinctions. The times when the Buddhas appear in the world are far apart and difficult to encounter. And even when they appear in the world it is difficult for them to preach this Dharma (true teaching).

Throughout incalculable, innumerable kalpas (one kalpa is period of four hundred and thirty two million years of mortals) it is rare that one may hear this Dharma (true teaching), and a person capable of listening to this Dharma (true teaching), such a person is likewise rare. It is like the udumbara flower (blooms once every 3,000 years) which all the world loves and delights in, which heavenly and human beings look on as something rare, but which appears only once in many ages. If a person hears this Dharma (true teaching), delights and praises it, even if he utters just one word, then he has made offerings to all the Buddhas of the three existences.

But a person like this is very rarely found, rarer than the udumbara flower (blooms once every 3,000 years). You should have no doubts. I being king of the doctrines, make this announcement to the entire great assembly. I employ only the single vehicle way to teach and convert the bodhisattvas (spiritual practitioners), I have no voice-hearer disciples. You, Shariputra, and the voice-hearers and bodhisattvas (spiritual practitioners), you should understand that this wonderful Dharma (true teaching) is the secret crux of the Buddhas.

In this evil world of the five impurities those who merely delight in and are attached to the desires, living beings such as this in the end will never seek the Buddha way. When evil persons in ages to come hear the Buddha preach the single vehicle, they will be confused, will not believe or accept it, will reject the Dharma (true teaching) and fall into the evil paths. But when there are those with sense of shame, persons of purity who have determined to seek the Buddha way, then for the sake of such as these one should widely praise the way of the single vehicle. Shariputra, you should understand this.

The Dharma (true teaching) of the Buddhas is like this. Employing ten thousand, a million expedient means, they accord with what is appropriate in preaching the Dharma (true teaching). Those who are not versed in this matter, cannot fully comprehend this. But you and the others already know how the Buddhas, the teachers of the world, accord with what is appropriate in employing expedient means. You will have no more doubts or perplexities but, your minds filled with great joy, will know that you yourselves will attain Buddhahood.”