Part 2 - Summary of Saddharmapuṇḍarīka Sūtra

Chapter I - Nidāna-parivarta

[nidānaparivartaḥ]

The text opens with praising of all Buddhas, Bodhisattvas, Tathāgathas, Āryaśrāvakas and Bodhisattvas of the past, present and feature. Then announce the intention of reproducing the Vaipulyasūtra called Saddharmapuṇḍarīka containing the highest teaching.

Then the text begins with the words ‘Evaṃ mayā śrutaṃ’ means thus have I heard. Once upon a time Buddha was staying at Rājagriha on Gridhrakūṭa mountain with a large number of audiences including monks, nuns, kings, many celestial Gods, Gandarvas, Kinnaras, Nāgas, Demons, Garudas and Laymen.

At that moment Lord entered into meditation. Before this he delivered the religious discourse called Mahāvaipulya sūtranta. Suddenly a ray issued from the middle of his eye brows. This ray extended over all the Buddhakṣetra become visible through this ray. Watching this marvelous scene one of the monks among the audience named Maitreya enquired Mañjuśrī the reason for this sudden flash of light. He also described the effort of all human beings to attain perfect wisdom which he saw through the ray in flash of light Mañjuśrī replayed that this is not the first time he witnessed such a miracle. He experienced such a wonder many aeons ago by a Tathāgata named Candrasūryapradīpa. At that time there was a Bodhisattva named Varaprabha. He had eight hundred disciples. Lord delivered Saddharmapuṇḍarīka sūtra to all of them. The sūtra was kept in memory of Varaprabha for countless Kalpas. He imparted the low to his disciples including the eight sons of Candrasūryapradīpa. In course of time all of the eight sons of Candrasūryapradīpa become Buddhas. Out of the eight hundred disciples of Varaprabha one disciple called Yaśakāma was greedy of worldly gain. But in course of time, he also becomes Bodhisattva by worshipping many Buddhas and observing regular course of duties. He was reborn as Maitreya Bodhisattva and Varaprabha was none other than Mañjuśrī Bodhisattva.

Chapter II - Upāyakauśalya-parivarta

[upāyakauśalyaparivartaḥ]

The Lord rose from his meditation and addressed Śārīputra. It is very difficult for Śrāvakas and Pratyeka Buddhas to grasp the Buddhajñāna (The truth) attained by the Tathāgathas through the extreme struggle for several aeons. Bodhisattva Mahāsattva praised the skillfulness and wisdom of Tathāgatas. Buddha advised that by acquiring the dharmas Śrāvakas and Pratyeka Buddhas become free from impurities and Avaivarttikas were far away from the realization of the truth. Śākyamuni admitted that the three yānas were only expedients to teach dharmas among people who believe different types of practices. Śāriputra requested Buddha to explain why he said that the truth was too deep and difficult to understand by Śrāvakas and why these sayings of Buddhas were also unintelligible to them. At the repeated request of Śārīputra. Buddha agreed to explain the real aim of Tathāgatas. Buddha said that the Truth is beyond the pale of reasoning the must be learnt from Tathāgata. There is only one vehicle which lead the teaching that is Buddha vehicle (Buddhayāna), there is no second and nor the third vehicle. Then Buddha delivered Vaipulya sūtra.

Buddha assured that one can reach the Buddhahood by worshipping the relics of Buddha or erecting the stūpa by jewel or sand or made by making images of Buddha with any metal or even with clay or by drawing the sketches of Buddha figures. One can reach Buddhahood even by offering flowers or by placing musical instrument or singing songs in adoration of Buddha’s image, offering their or by just uttering the words ‘Namostu Buddhāya’.

He remained Śāriputra that there is only one dharma which is eternal unshakable and has a law of its own. Sākyamuni wanted to enter into Parinirvāṇa seeing the sufferings, he remembered that what the previous Buddhas had done, he decided to propagate the dharmas in three ways so that it could be intelligible the beings at large.

Bodhisattva Mahāsattva advised Śārīputra that try to understand the mystery of the Buddhas, the holy masters of the world; then you shall become Buddha.

Chapter III - Aupamya-parivarta

[aupamyaparivartaḥ]

After hearing the truth about Buddha knowledge, Bodhisattva Mahāsattva Śārīputra became pleased and he thrilled with delight and joy. He bowed in front of Bodhisattva Mahāsattva. Sārīputra felt disappointed that he could not perceived the inner meaning of the Dharma and satisfied with the partial aspect of the teaching. Śārīputra stated that after listening the teaching he felt no doubt anymore and he is fully ripe for the superior vehicle. He realized that Buddha law is inscrutable, subtle and faultless science.

After the speech of Śārīputra, the Lord declared that in future Śārīputra would become a Buddha. Here Śārīputra reminded by the Lord that he had forgotten the Bodhisattva vow taken by him long ago and that he reached. Buddha delivered the Sadharmapuṇḍarīka sūtra to bring the memory of the Bodhisattva vows taken by Śrāvakas. Further Buddha announced that Śārīputra would become a Tathāgata named Padmaprabha and become the Bodhisattva of the Buddhakṣetra named Virāga and that aeon would be called as ‘Mahārathapratimaṇḍita’ because, Bodhisattvas of a Buddhakṣetra is known as arthas and at that time there would be many Bodhisattvas in Viraga on that account that aeon would be known as Mahāratnaprimaṇḍita. Lord also said that the life time of Padmaprabhā would last for twelve intermediate Kalpas. After twelve intermediate Kalpa, there would be another Bodhisattva called Dhritiparipūrṇa and come to supreme enlightenment. After the life time of Dritiparipūrṇa there would be next Bodhisattva named Padmavriṣabhavikrama. Hearing these words from the Lord all the members of the audience become happy and Śārīputra was applauded by them. Śārīputra have some more doubt about the teaching. He requested Buddha to explain the teaching again. Buddha told a story to explain the teaching in a simple way.

Once there a rich man lived in a great house. The house had only one door. The house was very old and insecure. He had many children. Once the house caught fire. His children were playing inside the house. The boys were unmindful of the fire and going here and there inside the house. The father failed to bring them together. The children would not even listen their father’s warning. Then the father decided to play a trick to save his sons. He told the boys that their favorite toys were put outside the house by in him and told them to come out from the house and play with the toys. The boys rushed out from the house in order to collect their favorite toys. The father felt relaxed at the safety of his sons. When the boys gave each of them expensive carriages.

Buddha compared himself to the father, the house to the world desire, he and the sons to the human beings. He compared the toys to the different disciplinary practices. The expensive gift compared to the ultimate truth. The lord Buddha said that in the same manner he protected all the beings that are childlike and captive by the pleasures of the triple world. He advised Śārīputra to learn great sūtra and avoid other books in which worldly philosophy is taught.

Chapter IV - Adhimukti-parivarta

[adhimuktiparivartaḥ]

After listening the law Subhūti, Mahākātyāyana, Mahākāśyapa and Mahāmaudgalāyana were stuck with wonder and amazement. They rose from their seats and bowed the Lord. They said the Buddha that they were old and tired. They were not even able to sit for long time to listening to discourses. They said that they trained Bodhisattvas to attain enlightenment, but they themselves never attempt for it.

After listening the words of the arhats Mahākāśyapa explained the aims of arhats by a parable; once there lived a man and his son. The son went away from his father to some other place. In course of time the father become rich and the son remained poor. The father always thinking of the son he has lost fifty years ago. One day the poor son reached his wealthy father’s home in search of lively hood. The poor man saw his own father but he could not recognize his father. He becomes frightened when he saw his own father in such solemnity and wealth and he ran off from there. But the rich father recognized his son and sent his men to bring him to his home. The servants approached the son but the son thought that he must have done something and out of fear he falls in a swoon. Then the rich father asked his men to approach the son and hire him in their own name for a double daily wage and order him to do work in the rich man’s house. The son continued to work for twenty years and gradually become a faithful worker of the rich man.

After a few years the rich man falls sick and he feels that time of his death is very near, he called his son and offered his wealth to the poor son. But the son refused his offer and remained satisfied with his poverty. At last, when the father realized that his son is mature and capable of protecting his wealth. He declared that the poor man is his own son and all his wealth should devolve on him after his death.

After telling this story, Buddha said that the rich father of this story is the Tathāgata and the poor son is the monks like Mahākāśya the wages given to the poor son is compared to Nirvāṇa.

Chapter V - Oṣadhī-parivarta

[oṣadhīparivartaḥ]

The Lord addressed Mahākāśyapa and other śrāvakas and appreciated Mahākāśyapa for describing the qualities of Tathāgata. Later Lord compared Tathāgata to the rain cloud. The Cloud rains everywhere and all the families of plants drenched by water from the cloud. Likewise, Tathāgata appears and deliver dharma to whole world including gods, human and demons. All Buddha came into this world like a rain cloud and shows the real course of life.

Buddha further explained that as the rays of sun and moon enters alike on all men, good and bad without any partiality, the wisdom of Tathāgatha, shines the sun and moon leading all beings without any bias.

Later Mahākāśyapa asked Buddha about the three divisions of yānās. Buddha explained that there is only one Buddhayāna and not three. Depending on different mental equipment of beings, the Buddhayāna is known as three different nomenclatures. Then Buddha explained the importance of the realization of śūnyata, animitta apraṇihita to attain the ultimate nirvāṇa.

Chapter VI - Vyākaraṇa-parivarta

[vyākaraṇaparivartaḥ]

Buddha addressed the assembly of monks and announced that his disciple Kāśyapa would become a Buddha named Raśmiprabha of his Buddhakṣetra and would be known as Avabhāsaprāpta. Buddha described the characteristics of Raśmiprabhāsa Buddhakṣetra. After listening this, the Arhats Subhūti, Mahākātyāyana, Mahāmaudyalāyana become excited and they requested Lord to predict their destiny also. Buddha said that after performing all the duties in his last existence Subhūti would become Tathāgata of the Buddhakṣetra Ratnasambhava and he would know by the name Śaśiketu.

Mahākātyāyana will be born as Arhat Jambunada Prabhāsa and Mahāmaudgalāyana would become Arhat named Tamālapatracandanagandha of Buddhakṣetra Manobhirāma. Finally, Buddha said that these were his five disciples whom he had intended to supreme enlightenment and to become in future self-born Tathāgathas.

Chapter VII - Pūrvayoga-parivarta

[pūrvayogaparivartaḥ]

Buddha speaks about a Tathāgata called Mahābhijñānābhibhū. His Buddhakṣetra was lokadhātu and his life time was immeasurable. He discomfited and defeated the whole army of Māra. But he thought that he was to reach perfect enlightenment, but those laws of perfect enlightenment had not yet understood him. He stayed under the Bodhi tree for ten intermediate Kalpas. After ten Kalpas he became fully enlightened. Hearing the news of enlightenment of Mahābhijñājñānābhibū, his sixteen sons approached the Tathāgata.

They saluted his feet and praised the Tathāgata. They requested the Tathāgata to preach the law. At that time a ray of light flashed forth from Tathāgatas body and light up the entire universe including the Mahābrahma god’s world. Mahābrahma gods came down to Lokadhātu to praise the Mahābhijñājñānābhibhū. They presented their celestial vehicle to Tathāgata and paid tribute to him and requested to preach dharma.

The he preached the four noble truths (Āryasatyasri). They are—

1. misery (duḥkha),
2. cause of misery (duḥkhasamudaya),
3. cessation of misery (duḥkhanirodha) and
4. noble eightfold path (duḥkhanirodhamārga).

The sixteen sons of Tathāgata said that they wanted to become Samyak Sambuddhas. So Tathāgata delivered the Mahāvaipula Sūtra called Saddharmapuṇḍarīka. They receive the Sūtra in their memory and reproduced it in the presence of countless humans and Gods. In course of time all the sixteen sons became ultimately Samyak Sambuddhas presiding over sixteen Buddhakṣetras.

Disciples of these sixteen Samyak Sambudhas were reborn at the time of Śākyamuni and they were trained by Śākyamuni and led to Samyak Sambodhi. Tathāgata reminded the srāmaṇas that they had achieve the. Tathāgata knowledge and that would be the final Nirvāṇa.

Chapter VIII - Pañcabhikṣuśata-vyākaraṇa-parivarta

[pañcabhikṣuśatavyākaraṇaparivartaḥ]

On hearing the announcement of the future destiny of the great disciples, Pūrṇamaitrāyaīputra become excited to know about his past actions and future destiny. Lord read his mind and said that Pūrṇamaitrāyaīputra was designated as the foremost among the Dharma preachers for many previous existences. He was the man to excite, arouse and encourage the four classes of the audience. He kept the true law under the mastership of ninety-nine Buddhas. The Tathāgata said that Pūrṇamaitrāyaīputra had bear a perfect knowledge of 'Voidness' (śūnyata). He had acquired the four distinctive qualifications of Arhat. He was also foremost among the preachers of law under the seven jathāyuthas. He would continue the best dharma preacher in future and become the Tathāgata called Dharmaprabhāsa.

Buddha then came to know that many Mahāśrāvakas are also thinking about their future career. Lord said that among those twelve hundred hearers, five hundred shall become Tathāgata of the same name Samantaprabhāsa. Lord then referred to Kauṇḍinya, Gayākāśyapa, Nadīkāśyapa, Uravilvakāśyapa, Kāla, Kalodāyī, Aniruddha, Revata, Kapphina, Bakkula, Cunda, Svāgata and other five hundred Arhats that every one of them would become Samyuk sambuddhas in future. The Arhats expressed their regret on thinking themselves having attained Nirvāṇa and they expressed their gratitude to Lord for leading them to the realization.

Chapter IX - Ānandādi-vyākaraṇa-parivarta:

[ānandādivyākaraṇaparivartaḥ]

After the announcement of the future destiny of the five hundred monks Ānanda, Rāhula and other two thousand monks requested to the Lord that they also wanted to know about their future destiny.

The Lord announced that Ahanda that in future Ānanda would become the Tathāgata of Anavanāmita vaijayantī Buddhakṣetra and his name would be Sāgaravaradharabuddhivikrīḍitābhijñā and his Kalpa would be Manijñāśabdābhigarjita. Then Lord addressed his son Rāhula. He predicted that Rāhula would become Tathāgata named Saptaratnapadmavikrāntagamī. He would be the eldest son of Sāgaravaradharabuddhivikrīḍitābhijñā. The other two thousand monks including śaiksas (those who are under training) and aśaikṣa (those who had just completed training) would become Tathāgata in future and they would be known as Karnaketurāya. All the Arhats become contented by Lord prophecy.

Chapter X - Dharmabhāṇaka-parivarta:

[dharmabhāṇakaparivartaḥ]

Lord now addressed the eighty thousand Bodhisattva Mahāsattvas and turn to the Bhaiṣajyarāja Bodhisattva and told that, whoever among this assembly heard a single gātha or write a gātha in a book (pustaka) adore that book, he will become a Bodisattva in future. Those who read, recite, copy and keep in mind a single stanza of Dharmaparyaya people who worship Tathāgatas and treat them with respect will become enlightened. If someone speak harsh world to Dharmabhānaka or keepers of the sūtrānta he will suffer serious sin than what he would suffer if he spoke ill of a Tathāgata in his presence. Again, he told any spot of the earth where this Dharmaparyaya is expounded, a stūpa should be built there and worship. Those who worship such stūpas will definitely attain the enlightenment. Lord advised them to propagate the Dharmaparyaya.

Chapter XI - Stūpasaṃdarśana-parivarta

[stūpasaṁdarśanaparivartaḥ]

Then there arouse a stūpa opposite to Lord with five hundred yojanas in height and with a suitable circumference. It was decorated with seven precious stones, flowers and flags. Suddenly a voice came out from that stūpa saying “Excellent Lord Śākyamuni! well expounded this Dharmaparyaya of the Suddharmapuṇḍarīka”.

Hearing this voice Mahāprathibhāna Bodhisattva enquired about the cause of the stūpa and voice. Lord told him that this stūpa contained the actual body (ātmabhāva) of a Tathāgatha. It is he who causes the sound to go out. In the point of space below there is a lokadhātu called Ratnaviśuddha and there lived a Tathāgata named Prabhūtaratna. In his previous life he made a vow that he would not attain the supreme enlightenment until he had heard the Saddharmapuṇḍarīka sūtra. He also said that after his complete extinction one stūpa should be built of over his actual body. Again, other stūpas must be made in reverence to him. He also wished that a stūpa similar to the one built over his body should appeal at all directions, where ever would be Saddharmapuṇḍarīka sūtra delivered. This is the cause the appearance of this stūpa. After hearing the story of Prabhūtaratna Bodhisattva, Mahāprathibhāna expressed his eagerness to see the actual body. Lord said that whenever this text would be preached by Buddhas in ten directions, there his actual body should go and if the audience of four classes wanted to see the actual body, the Buddhas should produce similar bodies and show them with original body of his to the assembly. Mahāpratinhāna said that he wanted to worship all those bodies. Then Lord released beam of light from the Centre of his eyebrows. This revealed the all created images in the ten directions. After this Buddhas from the ten direction and their disciples appeared there. They all wanted to see the actual body of Prabhūtaratna Tathāgata. Śākyamuni opened the stūpa and showed Tathāgath’s body. It was dried and seated in a cross-legged posture on the throne. Suddenly the body said ‘excellent O Śākyamuni well preached is the Saddharmapuṇḍarīka sūtra and offered half of his throne. Śākyamuni seated there and announced that it was the time for his Parinirvāṇa. After that Śākyamuni revealed how he got the Saddharmapuṇḍarīka.

Many aeon before he was born as a king and took a strong resolution to attain perfect enlightenment. After fulfilling six perfections (Pāramitās) he handed over his power to his son and proclaimed that he would become would the servant of any person who would teach him the best Dharma. At that time there lived a seer. The seer told him that there is a sūtra called Saddharmapuṇḍarīka sūtra which is an exposition of the best law. If the willing to become seer’s servant, the seer will teach him that law. The King become the servant of the seer and served him for thousands of years. At last, the king received the Dharma from the seer. Śākyamuni was the king in one of his previous births and Devadatta was the seer. Śākyamuni acknowledged that Devadatta was his first Guru and by the aid of him Devadatta he accomplished the six pāramitās. Śākyamuni announced that Devadatta would reborn as Devarāga the Tathāgaha of world Devasopāna. After is complete extinction his body remain as one mass with in a stūpa and all Gods and men will worship his stūpa. At that time Budhisattva Mañjusrī came back there from Nāgabhavana. Mañjusrī saluted Śākyamuni and Prabhūtaratna. Then he went up to the Bodhisattva Prajñākūṭa who came there from the world below the earth and made a friendly talk.

Mañjusrī told them that he had educated innumerable beings when he stayed in Nāgabhavana. He said that he had preached the Sūtra to the Nāgarāja’s eight-year-old daughter who had taken the pledge to attain the perfect enlightenment. She was very intelligent and she acquire the merits for the perfect enlightenment. Then Śāriputra expressed his confusion that how could a female become Bodhisattva. At that moment daughter of Sāgararāja appeared in front of them. Śāriputra told her that, it is impossible for a woman to occupy the five ranks of a Bodhisattva.

Hearing this, daughter of Sāgararāja manifested herself as a Bodhisattva. She went to south and set down at the foot of tree and preached the law. After witnessing this amazing scene, the Bodhisattva Prajñākūṭa and Śārīputra become astonished.

Chapter XII - Utsāha-parivarta

[utsāhaparivartaḥ]

There after the Bodhisattva Bhaiṣajyarāja and the Bodhisattva Mahāpratibhāna promised Śākyamuni that they would preserve the Sūtra after his extinction and they would even propagate the Sūtra among haughty and faithless people. They took a vow that they would sacrifice their life and body for the propagation of Dharmaparyaya.

Then Mahāprajāpati Gautamī, sister of Lord’s mother expressed her disappointment as she did not receive any prediction on her future destiny. Lord prophesized that Mahāprajāpati Gāutami would become a Tathāgatha named Sarvasattva Priyadarśana. Then the nun Yaśodhara though that Lord has not prophesied her destiny. Knowing her though Śākyamuni announced she would become Tathāgata named Raśmisatasahaśraparipūrnadhvaja. Both Bodhisattva would be endured with science and conduct. They become contented on Śākyamuni’s prophecy and also took the vow to preserve and propagate the sūtra.

Chapter XIII - Sukhavihāra-parivarta

[sukhavihāraparivartaḥ]

Bodhisattva Mañjuśrī said to Śākyamuni that the effort made by the Bodhisattvas to preserve and propagate sūtra is really remarkable. Lord agreed with Mañjusrī and said that Bodhisattvas to achieve the perfect enlightenment.

They are: Ācāra, Gocara, Sukha, Sthita and Maitrī. Then Lord explained at these four qualities Ācāra means Bodhisattvas should have self-control, self-restraint and dedication. They must be free form fear and remain detached from all objects being conscious of their real nature.

Gocara means Bodhisattvas should avoid the company of kings, nobles and ministers wandering ascetics, Ājīvikas, Nirgranthas, poets and Lokāyatas. Bodhisattvas also avoid the presence of hunters and butchers, dancers, wrestles and also avoid the places of enjoyment. They should not have any contact with females. They must realize the non-expectance of phenomenal objects and the true nature of reality.

Sukhasthita means the Bodhisattvas should maintain a balanced state of mind when he would be preaching the Dharma. They should not disgrace the follower of other faiths. Bodhisattvas must be free from untruthful ways and means and envy. They should not be involved in quarrels. They should respect other Bodhisattvas. Maitrīvicāra means that Bodhisattva must help laymen to develop faith in Buddha. Then a Bodhisattva will make a large mass of audience from the kings and nobles to house holders to listening religious discourses.

Chapter XIV - Bodhisattvapṛthivī-vivarasamudgama-parivarta

[bodhisattvapṛthivīvirasamudgamaparivartaḥ]

Thousands of Bodhisattvas from other worlds assembled in front of the Lord and paid him homage and said that they would reveal this Dharmaparyāya in sahā lokadhātu. Lord replied them that There are thousands of Bodhidattvas who had taken this task. Then Sahā Lokadhātu burst open on every side and thousands of Bodhisattvas arose from the clefts. They went up to the stūpa and saluted the foot of Śakyamuni and Tathāgata Prabhūratanta. All the Tathāgatas seated around on lotus thrones. These Tathagatas had four leaders. They are Viśiṣṭacāritra, Anantacāritra, Visuddhacārita and Supratiṣṭhitacārtra. Then Maitreya Bodhisattva expressed his amazement at the sight of innumerable Bodhidattvas issuing from the space under the Sahā Lokadhātu.

Maitreya Bodhisattva expressed his doubt regarding possibility of converting so many countless beings within the short span of forty years after his attainment of enlightenment at Gaya. The following chapter contains Lord’s replay.

Chapter XV - Tathāgata-āyuṣpramāṇa-parivarta

[tathāgatāyuṣpramāṇaparivartaḥ]

Lord addressed the entire host of Bodhisattvas. In previous chapter Maitreya asked question regarding the enlightenment of Gaya. Lord answered that actually he attained perfect enlightenment millions of aeons ago and had been deliver the dharma in all Lokadhātu. He roused many Bodhisattvas and established them in Buddha knowledge. If he had told them that he had become a Buddha millions of years ago it would not have the intended effect on the minds of the people. In short Lord said that of life span of a Tathāgata is unlimited. Then he told a parable to audience. Once a physician returned his home after a long time. Then he finds that his sons have been suffering from disease from poison or venom. The physician gave them suitable medicine. The sons who have right notion after seeing the colour of the medicine smelling the smell and tasting the flavor quickly take it and delivered from their disease. Those among the sons who have perverted notions refused to take the medicines and could not get cured. In order to cure them, the physician went to forest and circulated a false news that he was dead. The sons who were still suffering from disease become apologetic and gradually their perverted notion become right notions and they realized that the medicine has required colour, smell and taste and they took the medicine. Gradually the get cured. After they become fully cured the physician father returned home. After telling this parable Lord said that the father not uttered a lie. It was an expedient to cure his sons. Likewise, Lord’s Parinirvāṇa was also an expedient.

Chapter XVI - Puṇyaparyāya-parivarta

[puṇyaparyāyaparivartaḥ]

Lord addressed Maitreya Bodhisattva described the merits of listening the Dharmaparyaya. The Bodhisattvas who listened the Dharmaparyaya would enquire the faculty to acquiesce in the law that has no origin. They also obtained the faculty of unhampered view and Dhāraṇi. They would move forward the wheel that never tolls back and attained perfect enlightenment after a few more rebirths. At this time Mandārava flowers, sandal powder, agallochum powder, cloths, precious jewelry etc.were showered up on Śākyamuni.

Then Śākhyamuni said to Maitreya Bodhisattva that who have the desire of perfect enlightenment should practice five perfection of virtue (Pāramitas) Dānapāramita (Perfect charity in arms) Śīlapāramitā (perfect morality) Kṣānti pāramita (perfect forbearance), Vīryapāramitā (Perfect energy), Dhyāna pāramita (Perfect meditation). Lord assured that those beings who propagate the discourse would acquire the Buddha knowledge and would become Buddha.

Chapter XVII - Anumodanāpuṇya-nirdeśa-parivarta

[anumodanāpuṇyanirdeśaparivartaḥ]

Maitreya Bodhisattva said to Lord that he wants to know the merits of listening this Sūtra. Lord described the merits acquiring by listening the Sūtra. All creatures who hearing the Sūtra once become an Arhat and they will be free from all imperfections. One can acquire merit even by expressing appreciation of single gātha of this Sūtra. If a person goes to a monastery and listen this Sūtra for a single moment with calm mind, he would acquire all the wealth and happiness. If someone advised another person to listen this Sūtra, he would reborn as a beautiful person without any defective features.

Chapter XVIII - Dharmabhāṇaka-anuśaṃsā-parivarta

[dharmabhāṇakānuśaṁsāparivartaḥ]

Lord again explained the merits of listening the Sūtra to Satata samitābhiyukta Bodhidattva. Someone who keep, read, teach or write the Dharmaparyāya will obtain eight hundred good qualities of vision. His physical eyes will become so powerful that he can see the whole world. He will obtain twelve hundred qualities of hearing and will become able to hear all type of sounds from triple universe. His nose will acquire eight hundred qualities of nose so that he can perceive all kinds of smell. Pleasant or unpleasant, gross or faint, near or distant earthy of divine. His sense of taste will become sharp. All flavours he takes on his tongue will become divine exquisite relish. The sound produced by his tongue will be very sweet and melodious and that will attract all human, gods and demons. His body will become pure and clear as lips. It will be pleasant to see for all creatures. His mental organ will become perfect and alert that whatever he hears, recognize its various meanings. He will know and discern the thought, doings and movements of the all creatures of this universe. These are the merits which are accrue to a preacher of the Sūtra.

Chapter XIX - Sadāparibhūta-parivarta

[sadāparibhūtaparivartaḥ]

Lord addressed Bodhisattva Mahāstāmaprāpta and explained the demerits of discarding the sūtra. Many aeons ago there like a Tathāgata named Bhīṣmagarjitasvararāja. He showed law in the presence of Gods men and demons. He also showed the law connected with the six perfection of virtue lead to the supreme enlightenment. There were formerly many Tathāgathas with the same name Bhīṣmagarjitasvararāja. At the time of first Bhīṣmagarjitasvararāja there lived a Bodhisattva named Sadāparībhūta. He had a habit of approaching to every monk, nun, and devotee and tell that I am not going to give you any direction. I would appeal to you to go for the Bodhisattva practices so that you may achieve the ultimate wisdom. The monks and nuns got extremely irritated and angry at him. They showed their annoyance, abused and insulted him. But he was not angry at any of them. He was nick named as Sadāparibhūta. Bodhisattva Sadāparibhūta happened to hear Saddarmapuṇḍarīka at the end of his life. The sūtra was expounded by Bodhisattva Bhīṣmagarjitasvararāja. Bodhisattva Sadāparibhūta grasped the Sūtra and obtained Pāramitās and he made a vow to propagate this Dharmaparyāya. Therefore, he delayed his time of death and he propagated Saddarmapuṇḍarīka for a long period of time. When he acquired with the higher spiritual powers, the monk and nuns who used to insult him began to respect him and become his followers. After propagating the Sūtra for many aeons he finally become Buddha. The Sadāpribhūta was none other than Sākyamuni in one of his previous lives.

Chapter XX - Tathāgataddharyabhisaṃskāra-parivarta

[tathāgataddharyabhisaṁskāraparivartaḥ]

The Bodhisattva (who emerged from the gap of earth and gathered śākyamuni’s audience) whose leader was Viśiṣṭacāritra and other Bodhisattvas headed by Mañjusrī requested that, they were anxious to obtain this Sūtra and intended to propagate the Sūtra after the parinivāṇa of Śākyamuni.

Hearing their resolution, Śākyamuni and Prabhūtaratna Tathāgata smiled and stretched out their tongues with their tongues they reached Brahma world and their tongue emitted rays of light which enclose the universe. Then they coughed for a moment. This sound vibrated the universe. At that time a voice from the sky announced that Śākyamuni would deliver the Saddarmapuṇḍarīka Sūtra at Sahā Lokadhātu and asked them for offer homage to Śākyamuni and Tathāgata Prabhūtaratna. On hearing such voice from the sky all Bodhisattvas saluted Śākyamuni and Tathāgata Prabhūtaratna and showed various flowers, incense, fragrant wreaths, gold, cloths etc. Then Śākyamuni told that it is impossible for him to recount all the merits of preserving and propagating the Saddarmapuṇḍarīka Sūtra and advised them to erect a Chaitya who wherever on earth, this Dharmaparyāya expounded or preserved.

Chapter XXI - Dhāraṇī-parivarta

[dhāraṇīparivartaḥ]

Bodhisattva Mahāsattva Bhaiṣajyarāja enquired Śākyamuni about the merits of preserving and propagating Saddharmapuṇḍaīka Sūtra. Śākyamuni replied him that, one who keep, read and propagating this Sūtra would produce pious merits. He would exceed merits acquired by worshiping thousands of Tathāgatas. Then Bodhisattva Mahāsattva Bhaiṣajyarāja immediately said to Lord that he would give dhāriṇi (magic spell) for guard, defense and protection of the person preserving the Sūtra. Then he chanted a dhāraṇi. After that another Bodhisattva named Pradānaśūra uttered another dhāraṇi. Pradānaśūra was followed by Vaiśravaṇa Mahāraja and uttered third dhāraṇi. Another Bodhisattva called Virūdhaka mahārāja chanted fourth dhāraṇi. The fifth dhāraṇi was uttered by a number of Rākṣasīs. Then all of them took a vow to protect the preachers of third Sūtra.

Chapter XXII - Bhaiṣajyarāja-pūrvayoga-parivarta

[bhaiṣajyarājapūrvayogaparivartaḥ]

On the requests of Bodhisattva Mahāsattva Nakṣatrarājasaṃkusumitābhijña, Lord narrated some of the actions of the Bhaiṣajyarāja Bodhisattva. Aeons ago, there lived a Tathāgata called Candrasūryavimalaprabhāsaśri. He had an assembly of many Bodhisattva Mahāsattvas and disciples. Many angles came there with their musical instruments and performed concert to honour him, while he delivering the Saddharmapuṇḍarīka Sūtra specially for the Bodhisattva named Sarvasattvapriyadarśana. Sarvasattvapriyadarśana wandered many years actively engaged in contemplation and practiced difficult ascetic practices. After that he acquired the samādhi called Sarvarūpasandarśana. He felt happy at the thought that the text SaddharmapuṇḍarīkaSūtra helped him to attaining Sarvarūpasandarśana samādhi. Then he decided to show his reverence to Tathāgata Candrasūryavimalaprabhāsaśri. He started to eat fragrant substances like agaru(agallochum), turuṣka (olibanum) and kundurakarasam (resin of boswellia thurifera) and drink campaka oil. He passed twelve years in constantly consuming those fragrant substances and after twelve years he wrapped his body in cloth which soaked in oil. Then by a firm resolution he produced fire and burnt his body. His sacrifice considered as the most sublime worship of the law. His body continued blazing for twelve thousand years and after that he reborn as the son of the king Vimaladatta. Immediately after his birth he said to his parents that he would go to Candrasūryavimalaprabhāsaśri to worship him again and went there miraculously. Candrasūryavimalaprabhāsaśri was preparing for his Parinirvāṇa. He advised Sarvasattvapriyadarśana to erect a stūpa over his relics after his Parinirvāṇa. Sarvasattvapriyadarśana built a stūpa over Candrasūryavimalaprabhāsaśri and offered worship by burning his hands as incense. This Bodhisattva was none other than Bhaiṣjyarāja Bodhisattva in his previous birth.

Chapter XXIII - Gadgadasvara-parivarta

[gadgadasvaraparivartaḥ]

A ray of light emitted from the middle of the eyebrows of Śākyamuni and light up the lokadhātu called Vairocanaraśmipratimaṇḍita. The Tathāgata of Vairocanaraśmipratimaṇḍita lokadhātu was Kamaladalavimalanakṣatrarājasaṃkusumitābhijña. The ray of light flashed from the middle of the eyebrows of Śākyamuni filled the Vairocanaraśmipratimaṇḍita lokadhātu with great luster. In this lokadhātu, there lived a Bodhisattva named Gadgadasvara, who had acquired many samādhis. He struck with the ray and wanted to go to Śākyamuni to offer his worship. He expressed his desire to Kamaladalavimalanakṣatrarājasaṃkusumitābhijña Tathāgata. Then Tathāgata told him that he should not think of Sahā lokadhātu and Bodhisattvas of Sahā lokadhātu as in any way lower to himself because the beings of Sahā lokadhātu were not as nice as those of his. Then Bodhisattva plunged in to meditation and suddenly appeared before Śākyamuni in Sahā lokadhātu. Bodhisattva Manjuśrī and Bodhisattva Padmaśrī become surprised on the sudden appearance of Gadgadasvara Bodhisattva. Śākyamuni introduced Gadgadasvara to Bodhisattva Manjuśrī and Bodhisattva Padmaśrī. Gadgadasvara expressed his desire to see Prabhūtaratna Tathāgata who was completely extinct. Bodhisattva Padmaśrī enquired about the past merits of Bodhisattva Gadgadaswara. Śākyamuni replied that Bodhisattva Gadgadeswara paid homage to Lord Meghadundubhisvararāja by making resound hundred thousand of musical instruments and presented many precious gifts in one of his previous births. He preached Saddharmapuṇḍarīka Sūtra among different classes of beings. Bodhisattva Gadgadaswara paid homage to Śākyamuni and stūpa of Prabhūtaratna and returned his own Buddhakṣetra.

Chapter XXIV - Samantamukha-parivarta

[samantamukhaparivartaḥ]

Bodhisattva Mahāsattva Akṣayamati asked to Śākyamuni that why Bodhisattva Mahāsattva Avalokiteśvara is known as Avalokiteśvara. Śākyamuni replied that one who hear or remembers the name of Avalokiteśvara will release from all misery. Hence, he is known as Avalokiteśvara^[1]. He also added that one who worship Avalokiteśvara will saved from all moral impurities such as attachment, hatred or delusion. By paying homage to Avalokiteśvara, a childless woman gets a healthy child. One who worship Avalokiteśvara acquires more merits than by worshipping countless Buddhas. Akṣyamati enquired that how did Avalokiteśvara preached the law among different classes of beings. Śākyamuni replied that he adopts form of a Buddha, Bodhisattva, Pratyekabuddha, Śrāvaka, Śakra, Yakṣa and Brāhmaṇa etc. in accordance with the class of beings to which he propagated his teachings. Akṣayamati Bodhisattva become contented to hear about the virtue of Avalokiteśvara Bodhisattva and presented his valuable ornaments and cloths to Avalokiteśvara Bodhisattva. Avalokiteśvara accepted them and gave them to Śākyamuni and Prabhūtaratna Tathāgata. A Bodhisattva named Dharaṇīdhara who was present in that gathering said that one who listen to this chapter of Saddharmapuṇḍarīka will also gain merit.

Chapter XXV - Śubhavyūharāja-pūrvayoga-parivarta

[śubhavyūharājapūrvayogaparivartaḥ]

Long ago there was a Tathāgata named Jaladharagarjitaghoṣasusvaranakṣatrarājasaṃkusumitābhijña. His Buddhakṣetra wsa known as pratimaṇḍita. At that time there lived a king called Śubhavyūha. His queen was Vimaladattā. They had two sons Vimalagarbha and Vimalanetra. Both of them were wise, perfectly mastered in meditation and gifted with magical powers. One day they approached her mother for seeking permission to listen to the Saddharmapuṇḍarīka Sūtra which was being delivered by the Tathāgata. The mother said that their father would not allow them to approach the Tathāgatha as he believes in other doctrine. So, she advised that they should do some miracles to their father then he might allow them to approach the Tathāgata. The two sons Vimalagarbha and Vimalanetra rose into the atmosphere and prepared a couch in the sky and showed such miracles that the king Śubhavyūha was struck with wonder. Then the king become content and wished to accompany the sons to see the Tathāgata. The queen Vimaladattā also wished to accompany them. Then all the four went to the Tathāgata and listen Saddharmapuṇḍarīka Sūtra. The king Śubhavyūha and queen Vimaladattā declared that they will preserve and propagate the Śūtra for ages and they offered their precious ornaments and cloths to the Tathāgata. The Tathāgata become pleased and prophesied that the king Śubhavyūha would become a Tathāgata called Śālendrarāja in future. Śākyamuni revealed that the king was none other than Padmaśrī Bodhisattva and the queen was Vairocanaratimaṇḍitadhvajarāja. Their two sons were Bhaiṣajyarāja Bodhisattva and Bhaiṣajyasamudgata Bodhisattva in one of their previous births.

Chapter XXVI - Samantabhadrotsāhana-parivarta

[samantabhadrotsāhanaparivartaḥ]

Bodhisattva Mahāsattva Samantabhadra came to Sahā lokadhātu with his numerous followers to listen Saddharmapuṇḍarīka Sūtra preached by Śākyamuni. Śākyamuni said that Bodhisattvas must be quick in understanding the Dharmaparyāya. He also told that this Dharmaparyāya will be entrusted to a woman if she possessed four qualities.

Samantabhadra took the vow that he would protect the preachers of this Śūtra and would give a magic spell for their protection. Then Samantabhadra explained the merits acquired by reading, writing and propagating the Sūtra. Śākyamuni praised Samantabhadra for his resolution and announced that anyone who would remember the name of Samantabhadra would be earning the same merits as that of visualizing Śākyamuni. Śākyamuni then expounded on the virtues of a dharmabhāṇaka and said that any person who speak ill of dharmabhāṇakas would suffer many afflictions.

Chapter XXVII - Anuparīndanā-parivarta

[anuparīndanāparivartaḥ]

Śākyamuni addressed all the Bodhisattvas assembled there and said “I leave this Samyak sambodhi in your hands and I trust that you will propagate it all over the world. The Bodhisattvas bowed down in reverence and declared that they would propagate the Sūtra. Śākuamuni requested all the Bodhisattvas to return to their own Buddhakṣetras and replaced the stūpa of Prabhūtaratna at its actual site. All the Bodhisattvas praised Śākyamuni.

By analyzing the content of Saddharmapuṇḍarīka Sūtra, major points derived are: The treatise emphases on the rituals and devotion. The way to enlightenment is diminished to worship of Stūpas, Sūtras and Bodhisattvas.

Philosophical aspects and concept of compassion, ahiṃsa are neglected in the text. Here Buddha is depicted as a super hero with many magical powers and portrayed as creator and savior of world. These are the influence of period which the treatise is developed.

Footnotes and references:

[back to top]

[1]:

According to H. Kern avalokita means ‘beheld’, visible, manifest or present. Bodhisattva is everywhere present. Therefore, implored in need and danger.