tadyathāpi nāma nakṣatrarājasaṃkusumitābhijña sarveṣām utsasarastaḍāgānāṃ mahāsamudro mūrdhaprāptaḥ, evam eva nakṣatrarājasaṃkusumitābhijña sarveṣāṃ tathāgatabhāṣitānāṃ sūtrāntānām ayaṃ saddharmapuṇḍarīko dharmaparyāyo mūrdhaprāptaḥ |
tadyathāpi nāma nakṣatrarājasaṃkusumitābhijña sarveṣāṃ kālaparvatānāṃ cakravālānāṃ mahācakravālānāṃ ca sumeruḥ parvatarājo mūrdhaprāptaḥ, evam eva nakṣatrarājasaṃkusumitābhijña (241,1) ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ sarveṣāṃ tathāgatabhāṣitānāṃ sūtrāntānāṃ rājā mūrdhaprāptaḥ |
tadyathāpi nāma nakṣatrarājasaṃkusumitābhijña sarveṣāṃ nakṣatrāṇāṃ candramāḥ prabhākaro ’graprāptaḥ, evam eva nakṣatrarājasaṃkusumitābhijña sarveṣāṃ tathāgatabhāṣitānāṃ sūtrāntānām ayaṃ saddharmapuṇḍarīko dharmaparyāyaś candrakoṭīnayutaśatasahasrātirekaprabhākaro ’graprāptaḥ |
tadyathāpi nāma nakṣatrarājasaṃkusumitābhijña sūryamaṇḍalaṃ sarvaṃ tamondhakāraṃ vidhamati, evam eva nakṣatrarājasaṃkusumitābhijña ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ sarvākuśalatamondhakāraṃ vidhamati |
tadyathāpi nāma nakṣatrarājasaṃkusumitābhijña trāyastriṃśānāṃ devānāṃ śakro devānām indraḥ, evam eva nakṣatrarājasaṃkusumitābhijña ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ sarveṣāṃ tathāgatabhāṣitānāṃ sūtrāntānām indraḥ |
tadyathāpi nāma nakṣatrarājasaṃkusumitābhijña brahmā sahāṃpatiḥ sarveṣāṃ brahmakāyikānāṃ devānāṃ rājā brahmaloke pitṛkāryaṃ karoti, evam eva nakṣatrarājasaṃkusumitābhijña ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ sarveṣāṃ sattvānāṃ śaikṣāśaikṣāṇāṃ ca sarvaśrāvakāṇāṃ pratyekabuddhānāṃ bodhisattvayānasaṃprasthitānāṃ ca pitṛkāryaṃ karoti |
tadyathāpi nāma nakṣatrarājasaṃkusumitābhijña sarvabālapṛthagjanānatikrāntaḥ srotaāpannaḥ sakṛdāgāmī anāgāmī arhan pratyekabuddhaś ca, evam eva nakṣatrarājasaṃkusumitābhijña ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ sarvāṃs tathāgatabhāṣitān sūtrāntānatikramya abhyudgato mūrdhaprāpto veditavyaḥ |
te ’pi nakṣatrarājasaṃkusumitābhijña sattvā mūrdhaprāptā veditavyāḥ, ye khalv imaṃ sūtrarājaṃ dhārayiṣyanti |
tadyathāpi nāma nakṣatrarājasaṃkusumitābhijña sarvaśrāvakapratyekabuddhānāṃ bodhisattvo ’gra ākhyāyate, evam eva nakṣatrarājasaṃkusumitābhijña ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ sarveṣāṃ tathāgatabhāṣitānāṃ sutrāntānām agra ākhyāyate |
tadyathāpi nāma nakṣatrarājasaṃkusumitābhijña sarveṣāṃ śrāvakapratyekabuddhabodhisattvānāṃ tathāgato dharmarājaḥ paṭṭabaddhaḥ, evam eva nakṣatrarājasaṃkusumitābhijña ayaṃ saddharmapuṇḍarīko dharmaparyāyas tathāgatabhūto bodhisattvayānasaṃprasthitānām |
trātā khalv api nakṣatrarājasaṃkusumitābhijña ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ sarvasattvānāṃ sarvabhayebhyaḥ, vimocakaḥ sarvaduḥkhebhyaḥ |
taḍāga iva tṛṣitānām agniriva śītārtānāṃ cailam iva nagnānāṃ sārthavāha iva vaṇijānāṃ māteva putrāṇāṃ nauriva pāragāmināṃ iva āturāṇāṃ dīpa iva tamondhakārāvṛtānāṃ ratnam iva dhanārthināṃ cakravartīva sarvakoṭṭarājānāṃ samudra iva saritāmulkeva sarvatamondhakāravidhamanāya |
evam eva nakṣatrarājasaṃkusumitābhijña ayaṃ saddharmapuṇḍarīko dharmaparyāyaḥ sarvaduḥkhapramocakaḥ sarvavyādhicchedakaḥ sarvasaṃsārabhayabandhanasaṃkaṭapramocakaḥ |
yena cāyaṃ nakṣatrarājasaṃkusumitābhijña saddharmapuṇḍarīko dharmaparyāyaḥ śruto bhaviṣyati, yaś ca likhati, yaś ca lekhayati, eṣāṃ nakṣatrarājasaṃkusumitābhijña puṇyābhisaṃskārāṇāṃ bauddhena jñānena na śakyaṃ paryanto ’dhigantum, yāvantaṃ puṇyābhisaṃskāraṃ sa kulaputro vā kuladuhitā vā prasaviṣyati |
ya imaṃ dharmaparyāyaṃ dhārayitvā vācayitvā vā deśayitvā vā śrutvā vā likhitvā (242,1) vā pustakagataṃ vā kṛtvā satkuryāt gurukuryānmānayet pūjayet puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapatākavaijayantībhir vādyavastrāñjalikarm abhir vā ghṛtapradīpair vā gandhatailapradīpair vācampakatailapradīpair vā sumanātailapradīpair vā pāṭalatailapradipair vā vārṣikatailapradīpair vā navamālikātailapradīpair vā bahuvidhābhiś ca pūjābhiḥ satkāraṃ kuryād gurukāraṃ kuryāt mānanāṃ kuryāt pūjanāṃ kuryāt, bahu sa nakṣatrarājasaṃkusumitābhijña bodhisattvayānasaṃprasthitaḥ kulaputro vā kuladuhitā vā puṇyaṃ prasaviṣyati ya imaṃ bhaiṣajyarājapūvayogaparivartaṃ dhārayiṣyati vācayiṣyati śroṣyati |
sacet punar nakṣatrarājasaṃkusumitābhijña mātṛgrāma imaṃ dharmaparyāyaṃ śrutvā udgahīṣyati dhārayiṣyati tasya sa eva paścimaḥ strībhāvo bhaviṣyati |
yaḥ kaścinnakṣatrarājasaṃkusumitābhijña imaṃ bhaiṣajyarājapūrvayogaparivartaṃ paścimāyāṃ pañcāśatyāṃ śrutvā mātṛgrāmaḥ pratipatsyate sa khalv ataścyutaḥ sukhāvatyāṃ lokadhātāvupapatsyate yasyāṃ sa bhagavān amitāyus tathāgato ’rhan samyaksaṃbuddho bodhisattvagaṇaparivṛtastiṣṭhati dhriyate yāpayati |
sa tasyāṃ padmagarbhe siṃhāsane niṣaṇṇa upapatsyate |
na ca tasya rāgo vyābādhiṣyate, na dveṣo na moho na māno na mātsaryaṃ na krodho na vyāpādaḥ |
sahopapannāś ca pañcābhijñāḥ pratilapsyate |
anutpattikadharmakṣāntiṃ ca pratilapsyate |
anutpattikadharmakṣāntipratilabdhaḥ sa khalu punar nakṣatrarājasaṃkusumitābhijña bodhisattvo mahāsattvo dvāsaptatigaṅgānadīvālikāsamāṃs tathāgatān drakṣyati |
tādṛśaṃ cāsya cakṣurindriyaṃ pariśuddhaṃ bhaviṣyati, yena cakṣurindriyeṇa pariśuddhena tān buddhān bhagavato drakṣyati |
te cāsya buddhā bhagavantaḥ sādhukāramanupradāsyanti - sādhu sādhu kulaputra, yattvayā saddharmapuṇḍarīkaṃ dharmaparyāyaṃ śrutvā tasya bhagavataḥ śākyamunes tathāgatasyārhataḥ samyaksaṃbuddhasya pravacane uddiṣṭaṃ svādhyāyitaṃ bhāvitaṃ cintitaṃ manasi kṛtaṃ parasattvānāṃ ca saṃprakāśitam, ayaṃ te kulaputra puṇyābhisaṃskāro na śakyamagninā dagdhuṃ nodakena hartum |
ayaṃ te kulaputra puṇyābhisaṃskāro na śakyaṃ buddhasahesreṇāpi nirdeṣṭum |
vihatamārapratyarthikastvaṃ kulaputra uttīrṇabhayasaṃgrāmo marditaśatrukaṇṭakaḥ |
buddhaśatasahasrādhiṣṭhito ’si |
na tava kulaputra sadevake loke samārake sabrahmake saśramaṇabrāhmaṇikāyāṃ prajāyāṃ sadṛśo vidyate tathāgatamekaṃ vinirmucya |
nānyaḥ kaścicchrāvako vā pratyekabuddho vā bodhisattvo vā yastvāṃ śaktaḥ puṇyena vā prajñayā vā samādhinā vā abhibhavitum |
evaṃ jñānabalādhānaprāptaḥ sa nakṣatrarājasaṃkusumitābhijña bodhisattvo bhaviṣyati ||
Just as the great ocean, Nakshatrararâgasankusumitâbhigña, surpasses all springs, streams, and tanks, so, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya of the Lotus of the True Law surpasses all Sûtras spoken by the Tathâgata.
just as the Sumeru, the king of mountains, Nakshatrararâgasankusumitâbhigña, all elevations at the cardinal points, horizon circles and great horizons, So, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya of the Lotus of the True Law surpasses as a king all the Sûtrântas spoken by the Tathagâta.
As the moon, Nakshatrararâgasankusumitâbhigña, as a luminary, takes the first rank amongst the whole of the asterisms, so, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya of the Lotus of the True Law ranks first amongst all Sûtrantas spoken by the Tathâgata, though it surpasses hundred thousands of myriads of kotis of moons.
As the orb of the sun, Nakshatrararâgasankusumitâbhigña, dispels gloomy darkness, so, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya of the Lotus of the True Law dispels all the gloomy darkness of unholy works.
As Indra, Nakshatrararâgasankusumitâbhigña, is the chief of the gods of paradise, so, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya of the Lotus of the True Law is the chief of Sûtrântas spoken by the Tathâgata.
As Brahma Sahâmpati, Nakshatrararâgasankusumitâbhigña, is the king of all Brahmakayika gods and exercises the function of a father in the Brahma world, so, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya of the Lotus of the True Law exercises the function of a father to all beings, whether under training or past it, to all disciples, Pratyekabuddhas, and those who in the Bodhisattva-vehicle are striving for the goal.
As the Srotaâpanna, Nakshatrararâgasankusumitâbhigña, as well as the Sakridagâmin, Anâgamin, Arhat, and Pratyekabuddha, excels the ignorant people and the profanum vulgus, so, Nakshatrararâgasankusumitâbhigña, the Dharmaparyâya of the Lotus of the True Law must be held to excel and surpass all Sûtrântas spoken by the Tathâgata;
and such as shall keep this king of Sûtras, Nakshatrararâgasankusumitâbhigña, must be held to surpass others (who do not).
As a Bodhisattva is accounted superior to all disciples and Pratyekabuddhas, so, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya of the Lotus of the True Law is accounted superior to all Sûtrantas spoken by the Tathâgata.
Even as the Tathâgata is the crowned king of the law of all disciples, Pratyekabuddhas, and Bodhisattvas, so, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya is a Tathâgata in respect to those who in the vehicle of Bodhisattvas are striving to reach the goal.
This Dharmaparyâya of the Lotus of the True Law, Nakshatrararâgasankusumitâbhigña, saves all beings from all fear, delivers them from all pains.
It is like a tank for the thirsty, like a fire for those who suffer from cold, like a garment for the naked, like the caravan leader for the merchants, like a mother for her children, like a boat for those who ferry over, like a leech for the sick, like a lamp for those who are wrapt in darkness, like a jewel for those who want wealth, like the ocean for the rivers, like a torch for the dispelling of darkness.
So, Nakshatrararâgasankusumitâbhigña, this Dharmaparyâya of the Lotus of the True Law delivers from all evils, extirpates all diseases, releases from the narrow bonds of the mundane whirl.
And he who shall hear this Dharmaparyâya of the Lotus of the True Law, who shall write it and cause it to be written, will produce an accumulation of pious merit the term of which is not to be arrived at even by Buddha-knowledge; so great is the accumulation of pious merit that will be produced by a young man of good family or a young lady
who after teaching or learning it, writing it or having it collected into a volume, shall honour, respect, venerate, worship it with flowers, incense, fragrant garlands, ointment, powder, umbrellas, flags, banners, triumphal streamers, with music, with joining of hands, with lamps burning with ghee, scented oil, Kampaka oil, jasmine oil, trumpet-flower oil, Vârshika oil or double jasmine oil.
Great will be the pious merit, Nakshatrararâgasankusumitâbhigña, to be produced by a young man of good family or a young lady striving to reach the goal in the Bodhisattva-vehicle, who shall keep this chapter of the Ancient Devotion of Bhaishagyarâga, who shall read and learn it.
And, Nakshatrarâga, should a female, after hearing this Dharmaparyâya, grasp and keep it, then this existence will be her last existence as a woman.
Any female, Nakshatrararâgasankusumitâbhigña, who in the last five hundred years of the millennium shall hear and penetrate this chapter of the Ancient Devotion of Bhaishagyarâga, will after disappearing from earth be (re)born in the world Sukhâvatî, where the Lord Amitâyus, the Tathâgata, &c., dwells, exists, lives surrounded by a host of Bodhisattvas.
There will he (who formerly was a female) appear seated on a throne consisting of the interior of a lotus;
no affection, no hatred, no infatuation, no pride, no envy, no wrath, no malignity will vex him.
With his birth he will also receive the five transcendent faculties,
as well as the acquiescence in the eternal law,
and, once in possession thereof, Nakshatrararâgasankusumitâbhigña, he as a Bodhisattva Mahâsattva will see Tathâgatas equal to the sands of seventy-two rivers Ganges.
So perfect will be his organ of sight that by means thereof he shall see those Lords Buddhas,
which Lords Buddhas will applaud him (and say): Well done, well done, young man of good family, that after hearing this Dharmaparyâya of the Lotus of the True Law which has been promulgated by the spiritual proclamation of the Lord Sakyamuni, the Tathâgata, &c., thou hast studied, meditated, examined, minded it, and expounded it to other beings, other persons. This accumulation of thy pious merit, young man of good family, cannot be burnt by fire, nor swept away by water.
Even a thousand Buddhas would not be able to determine this accumulation of thy pious merit, young man of good family.
Thou hast subdued the opposition of the Evil One, young man of good family. Thou, young man of good family, hast victoriously emerged from the battle of mundane existence, hast crushed the enemies annoying thee.
Thou, young man of good family, hast been superintended by thousands of Buddhas;
Thou, young man of good family, hast been superintended by thousands of Buddhas; thine equal, young man of good family, is not to be found in the world, including the gods, with the only exception of the Tathâgata;
there is no other, be he disciple, Pratyekabuddba, or Bodhisattva, able to surpass thee in pious merit, knowledge, wisdom or meditation.
Such a power of knowledge, Nakshatrararâgasankusumitâbhigña, will be acquired by that Bodhisattva.
Complete text