atha khalu tasyāṃ velāyāṃ bhagavān śākyamunis tathāgato ’rhan samyaksaṃbuddhaḥ samantabhadrāya bodhisattvāya mahāsattvāya sādhukāramadāt - sādhu sādhu samantabhadra, yatra hi nāma tvam evaṃ bahujanahitāya bahujanasukhāya lokānukampāyai mahato janakāyasyārthāya hitāya sukhāya pratipannaḥ |
evamacintyadharmasamanvāgato ’si mahākaruṇāsaṃgṛhītenādhyāśayena, acintyasaṃgṛhītena cittotpādena, yastvaṃ svayam eva teṣāṃ dharmabhāṇakānām adhiṣṭhānaṃ karoṣi |
ye kecit kulaputrāḥ samantabhadrasya bodhisattvasya mahāsattvasya nāmadheyaṃ dhārayiṣyanti, veditavyaṃ taiḥ śākyamunis tathāgato dṛṣṭa iti |
ayaṃ ca saddharmapuṇḍarīko dharmaparyāyas tasya bhagavataḥ śākyamunerantikācchrutaḥ |
śākyamuniś ca tathāgatas taiḥ pūjitaḥ |
śākyamuneś ca tathāgatasya dharmaṃ deśayataḥ sādhukāro ’nupradattaḥ |
anumoditaścāyaṃ dharmaparyāyo bhaviṣyati śākyamuninā ca tathāgatena teṣāṃ mūrdhni pāṇiḥ pratiṣṭhāpito bhaviṣyati |
bhagavāṃś ca śākyamunistaiścīvarair avacchādito bhaviṣyati |
tathāgataśāsanaparigrāhakāś ca te samantabhadra kulaputrā vā kuladuhitaro (267,1) vā veditavyāḥ |
na ca teṣāṃ lokāyate rucirbhaviṣyati, na kāvyaprasṛtāḥ sattvās teṣām abhir ucitā bhaviṣyanti, na nṛttakā na mallā na nartakā na śauṇḍikaurabhrikakaukkuṭikasaukarikastrīpoṣakāḥ sattvās teṣām abhir ucitā bhaviṣyanti |
īdṛśāṃś ca sūtrāntān śrutvā likhitvā dhārayitvā vācayitvā vā na teṣām anyadabhir ucitaṃ bhaviṣyati |
svabhāvadharmasamanvāgatāś ca te sattvā veditavyāḥ |
pratyātmikaś ca teṣāṃ yoniśomanasikāro bhaviṣyati |
svapuṇyabalādhārāś ca te sattvā bhaviṣyanti, priyadarśanāś ca te bhaviṣyanti sattvānām |
evaṃ sūtrāntadhārakāś ca ye bhikṣavo bhaviṣyanti, na teṣāṃ rāgo vyābādhiṣyati, na dveṣo na moho nerṣyā na mātsaryaṃ na mrakṣo na māno nādhimāno na mithyāmānaḥ |
svalābhasaṃtuṣṭāś ca te samantabhadra dharmabhāṇakā bhaviṣyanti |
yaḥ samantabhadra paścime kāle paścime samaye paścimāyāṃ pañcaśatyāṃ vartamānāyāmasya saddharmapuṇḍarīkasya dharmaparyāyasya dhārakaṃ bhikṣuṃ paśyet, evaṃ cittam utpādayitavyam - gamiṣyatyayaṃ kulaputro bodhimaṇḍam, nirjeṣyatyayaṃ kulaputro mārakalicakram, pravartayiṣyatyayaṃ dharmacakram, parāhaniṣyatyayaṃ dharmadundubhim, prapūrayiṣyatyayaṃ dharmaśaṅkham, pravarṣayiṣyatyayaṃ dharmavarṣam, abhir okṣyatyayaṃ dharmasiṃhāsanam |
ya imaṃ dharmaparyāyaṃ paścime kāle paścime samaye paścimāyāṃ pañcaśatyāṃ vartamānāyāṃ dhārayiṣyanti, na te bhikṣavo lubdhā bhaviṣyanti, na cīvaragṛddhā na pātragṛddhā bhaviṣyanti |
ṛjukāś ca te dharmabhāṇakā bhaviṣyanti |
trivimokṣalābhinaś ca te dharmabhāṇakā bhaviṣyanti |
dṛṣṭadhārmikaṃ ca teṣāṃ nivartiṣyati |
ya evaṃ sūtrāntadhārakāṇāṃ dharmabhāṇakānāṃ bhikṣūṇāṃ mohaṃ dāsyanti, jātyandhāste sattvā bhaviṣyanti |
ye caivaṃrūpāṇāṃ sūtrāntadhārakāṇāṃ bhikṣūṇāmavarṇaṃ saṃśrāvayiṣyanti, teṣāṃ dṛṣṭa eva dharme kāyaś citro bhaviṣyati |
ya evaṃ sūtrāntalekhakānām uccagghanaṃ kariṣyanti ullapiṣyanti, te khaṇḍadantāś ca bhaviṣyanti, varaladantāś ca bhaviṣyanti, bībhatsoṣṭhāś ca bhaviṣyanti, cipiṭanāsāś ca bhaviṣyanti, viparītahastapādāś ca bhaviṣyanti, viparītanetrāś ca bhaviṣyanti, durgandhikāyāś ca bhaviṣyanti, gaṇḍapiṭakavicarcidadrukaṇḍvākīrṇaśarīrāś ca bhaviṣyanti |
ye īdṛśānāṃ sūtrāntalekhakānāṃ sūtrāntavācakānāṃ ca sūtrāntadhārakāṇāṃ ca sūtrāntadeśakānāṃ ca apriyāṃ vācaṃ bhūtāmabhūtāṃ vā saṃśrāvayiṣyanti, teṣām idamāgāḍhataraṃ pāpakaṃ karma veditavyam |
tasmāttarhi samantabhadra asya dharmaparyāyasya dhārakāṇāṃ bhikṣūṇāṃ dūrata eva pratyutthātavyam |
yathā tathāgatas yāntike gauravaṃ kartavyam, tathā teṣām eva sūtrāntadhārakāṇāṃ bhikṣūṇām evaṃ gauravaṃ kartavyam ||
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爾時釋迦牟尼佛讚言：
“善哉，善哉！普賢！汝能護助是經，令多所衆生安樂利益。
汝已成就不可思議功德，深大慈悲，從久遠來，發阿耨多羅三藐三菩提意，而能作是神通之願，守護是經。我當以神通力，守護能受持普賢菩薩名者。
“普賢！若有受持、讀誦，正憶念，修習、書寫是法華經者，當知是人，則見釋迦牟尼佛，
如從佛口聞此經典；
當知是人，供養釋迦牟尼佛；
當知是人，佛讚善哉；
當知是人，(009_0800_a)爲釋迦牟尼佛手摩其頭；
當知是人，爲釋迦牟尼佛衣之所覆。
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如是之人，不復貪著世樂，不好外道經書、手筆，亦復不喜親近其人及諸惡者——若屠兒、若畜猪羊鷄狗、若獵師、若衒賣女色——
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是人心意質直，有正憶念，
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有福德力，是人不爲三毒所惱，亦復不爲嫉姤、我慢、邪慢、增上慢所惱，是人少欲知足，能修普賢之行。
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“普賢！若如來滅後後五百歲，若有人見受持、讀誦法華經者，應作是念：
‘此人不久當詣道場，破諸魔衆，得阿耨多羅三藐三菩提，轉法輪、擊法鼓、吹法螺、雨法雨，當坐天人大衆中師子法座上。’
“普賢！若於後世，受持、讀誦是經典者，是人不復貪著衣服、臥具、飮食、資生之物，
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所願不虛，亦於現世得其福報。
若有人輕毀之，言：‘汝狂人耳，空作是行，終無所獲。’如是罪報，當世世無眼；若有供養讚歎之者，當於今世得現果報。
若復見受持是經者，出其過惡，若實、若不實，此人現世得白癩病。
若復見受持是經者，出其過惡，若實、若不實，此人現世得白癩病。若有輕笑之者，當世世牙齒疏缺，醜脣、平鼻，手腳(009_0800_b)繚戾，眼目角睞，身體臭穢，惡瘡、膿血、水腹、短氣、諸惡重病。
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是故，普賢！若見受持是經典者，
當起遠迎，當如敬佛。”
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Then the Lord Sâkyamuni, the Tathâgata, &c., expressed his approval to the Bodhisattva Mahâsattva Samantabhadra: Very well, very well, Samantabhadra. It is happy that thou art so well disposed to promote the weal and happiness of the people at large, out of compassion for the people, for the benefit, weal, and happiness of the great body of men;
that thou art endowed with such inconceivable qualities, with a mind so full of compassion, with intentions so inconceivably kind, so that of thine own accord thou wilt take those preachers under thy protection.
The young men of good family who shall cherish the name of the Bodhisattva Mahâsattva Samantabhadra may be convinced that they have seen Sâkyamuni, the Tathâgata, &c.;
that they have heard this Dharmaparyâya of the Lotus of the True Law from the Lord Sâkyamuni;
that they have paid homage to the Tathâgata Sâkyamuni;
that they have applauded the preaching of the Tathâgata Sâkyamuni.
They will have joyfully accepted this Dharmaparyâya; the Tathâgata Sâkyamuni will have laid his hand upon their head,
and they will have decked the Lord Sâkyamuni with their robes.
Those young men or young ladies of good family, Samantabhadra, must be held to have accepted the command of the Tathâgata.
They will have no pleasure in worldly philosophy; no persons fondly addicted to poetry will please them; no dancers, athletes, vendors of meat, mutton butchers, poulterers, pork butchers, or profligates will please them.
After having heard, written, kept, or read such Stitrantas as this, they will find no delight in those persons.
They must be held to be possessed of natural righteousness;
they will be right-minded from themselves,
possess a power to do good of their own accord, and make an agreeable impression on others.
Such will be the monks who keep this Sûtrânta. No passionate attachment will hinder them, no hatred, no infatuation, no jealousy, no envy, no hypocrisy, no pride, no conceitedness, no mendaciousness.
Those preachers, Samantabhadra, will be content with what they receive.
He, Samantabhadra, who at the end of time, at the end of the period, in the second half of the millennium, sees a monk keeping this Dharmaparyâya of the Lotus of the True Law, must think thus: This young man of good family will reach the terrace of enlightenment; this young man will conquer the troop of the wicked Mâra, move forward the wheel of the law, strike the drum of the law, blow the conch trumpet of the law, spread the rain of the law, and ascend the royal throne of the law.
The monks who at the end of time, at the end of the period, in the second half of the millennium, keep this Dharmaparyâya, will not be covetous, nor greedy of robes or vehicles.
Those preachers will be honest,
and possessed of three emancipations;
they will refrain from worldly business.
Such persons as lead into error monks who know this Satranta, shall be born blind;
and such as openly defame them, shall have a spotted body in this very world.
Those who scoff and hoot at the monks who copy this Sûtrânta, shall have the teeth broken and separated far from each other; disgusting lips, a flat nose, contorted hands and feet, squinting eyes; a putrid body, a body covered with stinking boils, eruptions, scabs, and itch.
If one speaks an unkind word, true or not true, to such writers, readers, and keepers of this Sûtranta, it must be considered a very heinous sin.
Therefore then, Samantabhadra, people should, even from afar, rise from their seats before the monks who keep this Dharmaparyâya
and show them the same reverence as to the Tathâgata.
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