The White Lotus of the Good Dharma
Skill in Methods
Toh 113
Degé Kangyur, vol. 51 (mdo sde, ja), folios 1.b–180.b
- Surendrabodhi
- Yeshé De
Imprint
Translated by Peter Alan Roberts
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2018
Current version v 1.2.16 (2024)
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Table of Contents
Summary
The White Lotus of the Good Dharma, popularly known as the Lotus Sūtra, is taught by Buddha Śākyamuni on Vulture Peak to an audience that includes bodhisattvas from countless realms, as well as bodhisattvas who emerge from under the ground, from the space below this world. Buddha Prabhūtaratna, who has long since passed into nirvāṇa, appears within a floating stūpa to hear the sūtra, and Śākyamuni enters the stūpa and sits beside him. The Lotus Sūtra is celebrated, particularly in East Asia, for its presentation of crucial elements of the Mahāyāna tradition, such as the doctrine that there is only one yāna, or “vehicle”; the distinction between expedient and definite teachings; and the notion that the Buddha’s life, enlightenment, and parinirvāṇa were simply manifestations of his transcendent buddhahood, while he continues to teach eternally. A recurring theme in the sūtra is its own significance in teaching these points during past and future eons, with many passages in which the Buddha and bodhisattvas such as Samantabhadra describe the great benefits that come from devotion to it, the history of its past devotees, and how it is the Buddha’s ultimate teaching, supreme over all other sūtras.
Acknowledgements
The White Lotus of the Good Dharma Sūtra was translated from Tibetan with reference to the Sanskrit by Peter Alan Roberts. Ling Lung Chen was the consultant for the Chinese versions. Emily Bower was the project manager and editor. Ben Gleason was the proofreader.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of May & George Gu, which helped make the work on this translation possible, is most gratefully acknowledged.
Text Body
The White Lotus of the Good Dharma
Skill in Methods
Then the Bhagavān mindfully and knowingly arose from that samādhi. Having arisen from it, he addressed Brother Śāriputra.99
“Śāriputra, the wisdom of the buddhas, which is profound, difficult to see, and difficult to understand, has been realized by the tathāgatas, arhats, perfectly enlightened buddhas. It is difficult for all śrāvakas and pratyekabuddhas to know. Why is that? Śāriputra, the tathāgatas, arhats, perfectly enlightened buddhas have served many hundred thousand quintillions of buddhas; they have practiced for the highest, complete enlightenment with many hundred thousand quintillions of buddhas; they have followed them for a long time; they have been diligent; [F.13.a] they have obtained marvelous, amazing Dharma; and they know the Dharma that is difficult to know.
“Śāriputra, it is difficult to know the true meaning of the teachings given by the tathāgatas, arhats, perfectly enlightened buddhas. Why is that? They teach the Dharma that they have understood themselves though a diversity of skillful methods, visions of wisdom, illustrations of causes and reasons, supports, expressions, and modes of communication. Through these skills in methods, they liberate this and that being, here and there, from attachment. Śāriputra, the tathāgatas, arhats, perfectly enlightened buddhas have reached the perfection of great skill in methods and the highest vision of wisdom.
“Śāriputra, the tathāgatas, arhats, perfectly enlightened buddhas are endowed with the wonderful dharmas100 of the strength of101 the unimpeded, unobstructed vision of wisdom, as well as the fearlessnesses, the unique qualities, the powers, the strengths, the aspects of enlightenment, the dhyānas, the liberations, the samādhis, and the samāpattis, and they teach a variety of Dharma teachings.
“Śāriputra, the tathāgatas, arhats, perfectly enlightened buddhas have obtained that which is a great marvel. Śāriputra, it is enough to say just that. Śāriputra, the tathāgatas, arhats, perfectly enlightened buddhas have obtained that which is a supreme marvel.
“Śāriputra, the tathāgatas should teach the dharmas of the tathāgatas themselves,102 which are the dharmas that tathāgatas know.
“They know103 what those dharmas104 are, the way they are, their characteristics and their nature just as those dharmas are, the way those dharmas are, the characteristics those dharmas have, and the nature of those dharmas.” [F.13.b]
In that assembly two hundred thousand great śrāvakas such as Ājñātakauṇḍinya, who were arhats, whose defilements had ceased [F.14.b] and who had attained power, and also bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who followed the Śrāvakayāna, and also those who followed the Pratyekabuddhayāna, all thought, “What is the cause and what is the reason why the Bhagavān has praised the skill in methods of the tathāgatas, and said, ‘This profound Dharma is the attainment of buddhahood’ and ‘It is difficult for all śrāvakas and pratyekabuddhas to understand it’? The Bhagavān has said there is but one liberation, and we have obtained the Buddha’s Dharma and we have attained nirvāṇa, and yet we do not know the meaning of what the Bhagavān has said.”
Brother Śāriputra, knowing that the fourfold retinue was uncertain and in doubt, at that time said these words to the Bhagavān: “Bhagavān, what is the cause and what is the reason why the Bhagavān has in this way repeatedly praised the teaching of the Dharma of being wise in skill in methods, and repeatedly said, ‘I have realized this profound Dharma’ and ‘It is difficult to know the intended meaning of the teaching’? I have never before heard this Dharma teaching from the Bhagavān. Also the fourfold retinue is uncertain and in doubt. What is the Tathāgata’s intended meaning? I request that the Bhagavān explain perfectly the profound Dharma of the tathāgatas, of which you have repeatedly spoken.”
When Śāriputra had thus spoken, the Bhagavān asked him, “Śāriputra,105 why should I teach this? What would be the reason? Śāriputra, if I were to teach the meaning of this, [F.15.b] it would alarm this world with its devas.”
Then Brother Śāriputra for a second time made his request to the Bhagavān, saying, “Bhagavān, I request that you teach this meaning. I request that the Sugata teach it. Why is that? Bhagavān, in this assembly there are many hundreds of beings, many thousands of beings, many hundred thousands of beings, many hundred thousand quintillions of beings, who have seen past buddhas and are endowed with wisdom, and they will have faith in the teaching of the Bhagavān, will have conviction in it, and will uphold it.”
Then the Bhagavān said a second time to Brother Śāriputra. “Śāriputra,107 if I were to teach the meaning of this it would alarm this world with its devas, and it would cause bhikṣus who have great pride to fall into a great abyss.”
Then Brother Śāriputra made a third request to the Bhagavān, saying, “I request that the Bhagavān teach. I request that the Sugata teach. Bhagavān, in this assembly there are many hundreds who are like me. Bhagavān, there are many hundreds of such beings, many thousands of such beings, many hundred thousands of such beings, many hundred thousand quintillions of such beings, and there are others who were ripened by the Bhagavān in their previous existences. [F.16.a] They will have faith in, have conviction in, and will uphold the Bhagavān’s teaching, and for a long time it will bring them benefit, welfare, and happiness.”
Then the Bhagavān, knowing Brother Śāriputra had made this request for the third time, said these words to Brother Śāriputra: “Śāriputra, now that you have made this request to the Tathāgata three times, I have said what I had to say about your request. Therefore, Śāriputra, listen carefully and remember, for I will give you the teaching.”
As soon as the Bhagavān had consented, more than five thousand arrogant bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās within that assembly rose from their seats, bowed down their heads to the Bhagavān’s feet, and departed from the assembly. As a result of their arrogance they believed that they had obtained roots of merit when they had not obtained them, and believed they had realization when they did not have realization. They had become aware of their own error and departed from that assembly, the Bhagavān giving his permission to do so by remaining silent.
Then the Bhagavān said to Brother Śāriputra, “Śāriputra, my assembly has become free of its dregs. [F.16.b] Śāriputra, it has become free of those who were worthless, while those for whom faith is essential remain. It is good that those who are arrogant have departed. Therefore, Śāriputra, I shall teach that meaning.”
“Śāriputra,” said the Bhagavān, “a tathāgata rarely teaches this kind of Dharma. Śāriputra, just as fig tree flowers rarely appear, a tathāgata rarely teaches this kind of Dharma. Śāriputra, believe me, I am speaking the truth. I am speaking correctly. I am not speaking otherwise.
“Śāriputra, the tathāgatas’ teaching that contains an inner meaning is difficult to understand. Why is that? Śāriputra, I teach the Dharma by using various definitions, expressions, and parables,108 using hundreds of thousands of different skillful methods.
“Śāriputra, that Dharma109 cannot be analyzed. It is beyond the scope of sophists; it is what is known by a tathāgata. Why is that? Śāriputra, a tathāgata, arhat, perfectly enlightened buddha comes into the world in order to perform one deed, one action: a great deed and a great action.
“Śāriputra, what is a tathāgata’s one deed and one action, his great deed and great action, for which a tathāgata, arhat, perfectly enlightened buddha comes into the world? A tathāgata, arhat, perfectly enlightened buddha comes into this world for the sake of causing beings to acquire the vision of the tathāgatas’ wisdom. A tathāgata, arhat, perfectly enlightened buddha comes into this world [F.17.a] in order to reveal to beings the vision of the tathāgatas’ wisdom. A tathāgata, arhat, perfectly enlightened buddha comes into this world in order that beings will enter the vision of the tathāgatas’ wisdom. A tathāgata, arhat, perfectly enlightened buddha comes into this world in order that beings will realize the vision of the tathāgatas’ wisdom. A tathāgata, arhat, perfectly enlightened buddha comes into this world in order that beings will enter the path to the vision of the tathāgatas’ wisdom.
“Śāriputra, a tathāgata appears in this world for that one deed and one action, for that one great deed and one great action, and with that one intention.
“Śāriputra, in that way a tathāgata accomplishes that one deed and one action, that one great deed and great action of the tathāgatas.110 Why is that? Śāriputra, I cause the acquisition of the vision of the tathāgatas’ wisdom. I reveal the vision of the tathāgatas’ wisdom. Śāriputra, I cause entry into the vision of the tathāgatas’ wisdom. Śāriputra, I cause the realization of the vision of the tathāgatas’ wisdom. Śāriputra, I cause entry into the path to the vision of the tathāgatas’ wisdom.
“Śāriputra, I also I teach the Dharma to beings through a single yāna, which is the Buddhayāna, ultimate omniscience. There are no second or third yānas.
“Śāriputra, this is the true nature everywhere in all worlds in the ten directions. Why is that? Śāriputra, the tathāgatas, arhats, perfectly enlightened buddhas [F.17.b] who in the past have appeared in countless, innumerable worlds in the ten directions have known the thoughts that are the various aspirations, natures, and intentions of beings. For the sake of many beings, for the benefit of many beings, for the happiness of many beings, and with compassion for the world, for the sake of a great number of beings, and for the benefit and happiness of devas and humans, they taught the Dharma by using a variety of teachings on accomplishment, and various teachings on causes, reasons, parables,111 supports, and skillful methods.112
“Śāriputra, all those tathāgatas, arhats, perfectly enlightened buddhas taught the Dharma to beings through a single yāna, which is the Buddhayāna, ultimate omniscience. It is the teaching of the Dharma that causes the acquisition of the vision of the tathāgatas’ wisdom, reveals the vision of the tathāgatas’ wisdom, causes entry into the vision of the tathāgatas’ wisdom, causes the realization of the vision of the tathāgatas’ wisdom, and causes entry into the path to the vision of the tathāgatas’ wisdom.
“Śāriputra, all the beings who heard that Dharma from those tathāgatas, arhats, perfectly enlightened buddhas in the past attained the highest, supreme enlightenment.
“Śāriputra, the tathāgatas, arhats, perfectly enlightened buddhas who in the future will appear in countless, innumerable worlds in the ten directions will also know the thoughts that are the various aspirations, natures, and intentions of beings. For the sake of many beings, for the benefit of many beings, for the happiness of many beings, and with compassion for the world, for the sake of a great number of beings, and for the benefit and happiness of devas and humans, [F.18.a] they will teach the Dharma by using a variety of teachings on accomplishment, and various teachings on causes, reasons, parables,113 supports, and skillful methods.114
“Śāriputra, all those tathāgatas, arhats, perfectly enlightened buddhas will teach the Dharma to beings through a single yāna, which is the Buddhayāna, ultimate omniscience. It is the teaching of the Dharma that causes the acquisition of the vision of the tathāgatas’ wisdom, reveals the vision of the tathāgatas’ wisdom, causes entry into the vision of the tathāgatas’ wisdom, causes the realization of the vision of the tathāgatas’ wisdom, and causes entry into the path to the vision of the tathāgatas’ wisdom.
“Śāriputra, all the beings who hear that Dharma from those tathāgatas, arhats, perfectly enlightened buddhas in the future will attain the highest, supreme enlightenment.
“Śāriputra, the tathāgatas, arhats, perfectly enlightened buddhas who in the present have appeared in countless, innumerable worlds in the ten directions also know the thoughts that are the various aspirations, natures, and intentions of beings. For the sake of many beings, for the benefit of many beings, for the happiness of many beings, and with compassion for the world, for the sake of a great number of beings, and for the benefit and happiness of devas and humans, they teach the Dharma by using a variety of teachings on accomplishment, and various teachings on causes, reasons, parables,115 supports, and skillful methods.116
“Śāriputra, all those tathāgatas, arhats, perfectly enlightened buddhas teach the Dharma to beings through a single yāna, which is the Buddhayāna, ultimate omniscience. [F.18.b] It is the teaching of the Dharma that causes the acquisition of the vision of the tathāgatas’ wisdom, reveals the vision of the tathāgatas’ wisdom, causes entry into the vision of the tathāgatas’ wisdom, causes the realization of the vision of the tathāgatas’ wisdom, and causes entry into the path to the vision of the tathāgatas’ wisdom.
“Śāriputra, all the beings who hear that Dharma from those tathāgatas, arhats, perfectly enlightened buddhas will attain the highest, supreme enlightenment.
“Śāriputra, in that same way, I am a tathāgata, arhat, perfectly enlightened buddha who knows the thoughts that are the various aspirations, natures, and intentions of beings. For the sake of many beings, for the benefit of many beings, for the happiness of many beings, and with compassion for the world, for the sake of a great number of beings, and for the benefit and happiness of devas and humans, I teach the Dharma by using a variety of teachings on accomplishment, and various teachings on causes, reasons, parables,117 supports, and skillful methods.118
“Śāriputra, I also teach the Dharma to beings through a single yāna, which is the Buddhayāna, ultimate omniscience. It is the teaching of the Dharma that causes the acquisition of the vision of the tathāgatas’ wisdom, reveals the vision of the tathāgatas’ wisdom, causes entry into the vision of the tathāgatas’ wisdom, causes the realization of the vision of the tathāgatas’ wisdom, and causes entry into the path to the vision of the tathāgatas’ wisdom.
“Śāriputra, all the beings who now hear that Dharma from me [F.19.a] will also attain the highest, supreme enlightenment.
“Śāriputra, know that in this teaching there is no second yāna anywhere in any world in the ten directions, so how could there be a third?
“However, when tathāgatas, arhats, perfectly enlightened buddhas appear during the degeneration of an eon, or when there is the degeneration of beings, degeneration through the kleśas, degeneration of view, or degeneration of lifespan, then, Śāriputra, when there is that turmoil119 of the degeneration of the era, many defilements, and beings have craving and few roots of merit,120 then, Śāriputra, the tathāgatas, arhats, perfectly enlightened buddhas with skill in methods teach that single Buddhayāna as a teaching of three yānas.
“Śāriputra, those śrāvakas, arhats, and pratyekabuddhas who do not listen to, do not engage in, and do not comprehend the activity of the tathāgatas that causes the acquisition of the Buddhayāna, you should know that they, Śāriputra, are not śrāvakas of the Buddha, and you should know that they are not his arhats or pratyekabuddhas.
“Also, Śāriputra, those bhikṣus or bhikṣuṇīs who vow to become arhats do not possess the aspiration to the highest, complete enlightenment. They say, ‘I have cut myself off from the Buddhayāna; this is my last existence, my nirvāṇa.’
“Śāriputra, know them to be arrogant. Why is that? Śāriputra, it is impossible that a bhikṣu arhat, whose defilements have ceased, who hears this Dharma in the presence of the Tathāgata, will be unable to have faith in it, unless it is after the Tathāgata’s nirvāṇa. Why is that? Śāriputra, at the time, after the Tathāgata’s nirvāṇa, [F.19.b] these śrāvakas will not preserve or teach121 this kind of sūtra.
“Śāriputra, they will have no doubt concerning this Dharma teaching from other tathāgatas, arhats, perfectly enlightened buddhas. Śāriputra, have faith in me, trust in me, and have confidence122 in me.
“Śāriputra, the tathāgatas do not lie. This one yāna, Śāriputra, is the Buddhayāna.”
This concludes “Skill in Methods,” the second chapter of the Dharma teaching of “The White Lotus of the Good Dharma.” [B3]
Colophon
Translated, revised, and finalized by the Indian Upādhyāya Surendrabodhi and the chief editor Lotsawa Bandé Nanam Yeshé Dé.
Bibliography
Tibetan Editions of the Sūtra
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Sanskrit Editions of the Sūtra
Zhongxin, Jiang. Sanskrit Lotus Sutra Fragments from the Lüshun Museum Collection. Tokyo: Sōka Gakkai, 1997.
Vaidya, P. L. Saddharmapuṇḍarīkasūtra. Darbhanga: The Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning, 1960.
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Translations of the Sūtra
Borsig, Margareta von. Lotos-Sutra: Das Große Erleuchtungsbuch des Buddhismus. Freiburg: Herder, 2003.
Burnouf, Eugene. Le lotus de la bonne loi. Paris: L’imprimerie Nationale, 1852.
Hurvitz, Leon. Scripture of the Lotus Blossom of the Fine Dharma. New York: Columbia University Press, 1976.
Katō, Bunnō. “The Sutra of the Lotus Flower of the Wonderful Law.” In The Threefold Lotus Sutra, translated by Bunnō Katō, Yoshirō Tamura, and Kōjirō Miyasaka, with revisions by W. E. Soothill, Wilhelm Schiffer, and Pier P. Del Campana, 18–213. New York and Tokyo: Weatherhill and Kosei, 1993.
Kern, H. Saddharma-Puṇḍarīka or the Lotus of the Good Law. Sacred Books of the East XXII. Oxford: Clarendon Press, 1884.
Kubo, Tsugunari and Akira Yuyama. The Lotus Sutra. Berkeley: Numata Center for Buddhist Translation and Research (revised second edition), 2007.
Montgomery, Daniel B. The Lotus Sutra: The Sutra of the Lotus Flower of the Wonderful Dharma. Tokyo: Nichiren Shu Headquarters, 1991.
Murano, Senchū. The Lotus Sutra: Sutra of the Lotus of the Wonderful Dharma. Hayward, CA: Nichiren Buddhist International Center, 1974.
Reeves, Gene. The Lotus Sutra: A Contemporary Translation of a Buddhist Classic. Somerville, MA: Wisdom Publications, 2008.
Soothill, W.E. The Lotus of the Wonderful Law, or The Lotus Gospel. Richmond: Curzon Press, 1987.
Watson, Burton. The Lotus Sutra. New York: Columbia University Press, 1993.
Other Kangyur Texts
rgya cher rol pa’i mdo (Lalitavistarasūtra, Toh 95. Degé Kangyur vol. 46 (mdo sde, kha), folios 1b–216b. English translation in Dharmachakra Translation committee (2013).
ting nge ’dzin gyi rgyal po’i mdo (Samādhirājasūtra), Toh 127, Degé Kangyur vol. 55 (mdo sde, da), folios 1a–175b. English translation in Roberts (2018).
de bzhin gshegs pa thams cad kyi gsang ba’i mdo (Tathāgataghuyakasūtra) [The Secret of the Tathāgatas Sūtra]. Toh 443, Degé Kangyur vol. 81 (rgyud, ca), folios 90a–157b.
phal po che’i mdo (Avataṁsakasūtra) [A Multitude of Buddhas Sūtra]. Toh 44, Degé Kangyur vols. 35–38 (phal chen, ka–a), folios ka 1a–nga 363a.
lang kar gshegs pa’i mdo (Laṅkāvatārasūtra) [The Entry into Laṅka Sutra]. Toh 107, Degé Kangyur vol. 49 (mdo sde, ca), folios 56a–191b.
shes rab pha rol tu phyin pa brgyad stong pa (Aṣṭasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Eight Thousand Verses]. Toh 12, Degé Kangyur vol. 33 (brgyad stong pa, ka), folios 1b–286a.
sa bcu pa’i mdo (Daśabhūmikasūtra) [The Sūtra of the Ten Bhūmis]. Chapter 31, in Toh 44, Degé Kangyur vol. 36 (phal chen, kha), folios 166a–283a. English translation in Roberts (2021).
gser ’od dam pa’i mdo (Suvarṇaprabhāsūtra) [The Golden Light Sūtra]. Toh 556, Degé Kangyur vol. 89 (rgyud, pa), folios 151b–273a.
Tengyur Texts
Abhayākaragupta. thub pa’i dgongs pa’i rgyan (Munimatālaṁkāra). Toh 3903, Degé Tengyur vol. 210 (dbu ma, a), folios 73b–293a.
Asaṅga. theg pa chen po rgyud bla ma’i bstan bcos rnam par bshad pa (Mahāyānottaratantraśāstravyākhyā). Toh 4025, Degé Tengyur vol. 225 (sems tsam, phi), folios 74b–129a.
Candrakīrti. dbu ma la ’jug pa’i bshad pa (Madhyamakāvatārabhāṣya). Toh 3862, Degé Tengyur vol. 204 (dbu ma, ’a), folios 220b–348a.
———. byang chub sems dpa’i rnal ’byor spyod pa bzhi brgya pa’i ’grel pa (Bodhisattvayogacaryācatuḥśatakaṭīkā) Toh 3865, Degé Tengyur vol. 205 (dbu ma, ya), folios 30b–239a.
Daṃṣṭrāsena, Vasubandhu, or neither. shes rab kyi pha rol tu phyin pa ’bum pa dang nyi khri lnga stong pa dang khri brgyad stong pa’i rgya cher bshad pa (Śatasāhasrikāpañcaviṁśatisāhasrikaṣṭādaśasāhasrikāprajñāpāramitābṛhaṭṭīkā). Toh 3808, Degé Tengyur vol. 93 (sher phyin, pha), folios 1a–292b. English translation in Sparham (2022).
Dharmamitra. tshig rab tu gsal ba (Prasphuṭapadā). Toh 3796, Degé Tengyur vol. 87 (sher phyin, nya), folios 1a–110a.
Jānavajra. de bzhin gshegs pa’i snying po’i rgyan (Tathāgatahṛdayālaṁkāra). Toh 4019, Degé Tengyur vol. 224 (mdo ’grel, pi), folios 1a–310a.
Kamalaśīla. shes rab kyi pha rol tu phyin pa bdun brgya pa rgya cher bshad pa (Saptaśatikāprajñāpāramitāṭīkā). Toh 3815, Degé Tengyur vol. 95 (sher phyin, ma), folios 89a–178a.
Maitreya-Asaṅga. theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottaratantraśāstra) [A Mahāyāna Treatise on the Supreme Continuum]. Toh 4024, Degé Tengyur vol. 225 (sems tsam, phi), folios 54b–73a.
Nāgārjuna. mdo kun las btus pa (Sūtrasamuccaya). Toh 3934, Degé Tengyur vol. 212 (dbu ma, ki), folios 148b–215a.
Saitsalak (sa’i rtsa lag, Kuiji, Pṛthivībandhu). dam pa’i chos padma dkar po’i ’grel pa. Toh 4017, Degé Tengyur, vol. 120 (mdo ’grel, di), folios 175b–302a.
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