Sixteen Buddhas from One Teacher
化城喻品第七（上）
The Buddha tells a story from before any being in this assembly's living memory could reach: an ancient buddha whose sixteen sons became novices, mastered this very sūtra, and, while their teacher sat in meditation for eighty-four thousand kalpas, took his seat themselves and taught it in his place. Every being they ever taught has followed them ever since. And the sixteen princes themselves, the Buddha now reveals, became sixteen buddhas of their own — among them Amitābha in the west, and, in this world, Śākyamuni.
- This part covers
- The Buddha's account of an inconceivably ancient buddha, Mahābhijñājñānābhibhū, who sat ten small kalpas before attaining awakening; his sixteen sons, who left their households as boys, became novices, and pleaded with him to teach; the Brahmā kings of the ten directions, who each independently discover the ancient buddha and beg him to turn the wheel of the Dharma; the Buddha's teaching of the Four Noble Truths and the twelve links of dependent origination; the sixteen princes' own eighty-four-thousand-kalpa career teaching this same sūtra while their teacher sat in meditation; and the revelation that those sixteen princes are now sixteen buddhas across the ten directions, including Amitābha and Śākyamuni himself.
- Why it matters
- This chapter answers a question the sūtra has not yet addressed directly: not just why the three vehicles were taught, but how far back the relationships in this present assembly actually reach. Everyone Śākyamuni has ever taught, on this telling, he has been teaching since he himself was a fellow disciple under an unimaginably ancient teacher — and the chapter closes by naming, among his sixteen "brothers" from that time, a buddha this site's readers will already know from elsewhere.
1. The Ancient Buddha, and the Sixteen Princes' Request
佛告諸比丘：「乃往過去無量無邊不可思議阿僧祇劫，爾時有佛，名大通智勝如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。其國名好成，劫名大相。諸比丘！彼佛滅度已來，甚大久遠，譬如三千大千世界所有地種，假使有人磨以為墨，過於東方千國土乃下一點，大如微塵，又過千國土復下一點，如是展轉盡地種墨。於汝等意云何？是諸國土，若算師，若算師弟子，能得邊際，知其數不？」 「不也，世尊！」 「諸比丘！是人所經國土，若點不點，盡末為塵，一塵一劫；彼佛滅度已來，復過是數無量無邊百千萬億阿僧祇劫。我以如來知見力故，觀彼久遠，猶若今日。」 爾時世尊欲重宣此義，而說偈言： 「我念過去世， 無量無邊劫， 有佛兩足尊， 名大通智勝。 如人以力磨， 三千大千土， 盡此諸地種， 皆悉以為墨。 過於千國土， 乃下一塵點， 如是展轉點， 盡此諸塵墨。 如是諸國土， 點與不點等， 復盡末為塵， 一塵為一劫。 此諸微塵數， 其劫復過是， 彼佛滅度來， 如是無量劫。 如來無礙智， 知彼佛滅度， 及聲聞菩薩， 如見今滅度。 諸比丘當知！ 佛智淨微妙， 無漏無所礙， 通達無量劫。」 佛告諸比丘：「大通智勝佛壽五百四十萬億那由他劫。其佛本坐道場，破魔軍已，垂得阿耨多羅三藐三菩提，而諸佛法不現在前。如是一小劫乃至十小劫，結加趺坐，身心不動，而諸佛法猶不在前。 爾時忉利諸天，先為彼佛於菩提樹下敷師子座，高一由旬，佛於此座當得阿耨多羅三藐三菩提。適坐此座，時諸梵天王雨眾天華，面百由旬，香風時來，吹去萎華，更雨新者。如是不絕，滿十小劫，供養於佛，乃至滅度常雨此華。四王諸天為供養佛，常擊天鼓，其餘諸天作天伎樂，滿十小劫，至于滅度亦復如是。 「諸比丘！大通智勝佛過十小劫，諸佛之法乃現在前，成阿耨多羅三藐三菩提。其佛未出家時，有十六子，其第一者名曰智積。諸子各有種種珍異玩好之具，聞父得成阿耨多羅三藐三菩提，皆捨所珍，往詣佛所。諸母涕泣而隨送之。其祖轉輪聖王，與一百大臣及餘百千萬億人民，皆共圍繞，隨至道場。咸欲親近大通智勝如來，供養恭敬，尊重讚歎。到已，頭面禮足，繞佛畢已，一心合掌，瞻仰世尊，以偈頌曰： 「『大威德世尊， 為度眾生故， 於無量億劫， 爾乃得成佛， 諸願已具足， 善哉吉無上。 世尊甚希有， 一坐十小劫， 身體及手足， 靜然安不動。 其心常惔怕， 未曾有散亂， 究竟永寂滅， 安住無漏法。 今者見世尊， 安隱成佛道， 我等得善利， 稱慶大歡喜。 眾生常苦惱， 盲瞑無導師， 不識苦盡道， 不知求解脫。 長夜增惡趣， 減損諸天眾， 從冥入於冥， 永不聞佛名。 今佛得最上、 安隱無漏道， 我等及天人， 為得最大利， 是故咸稽首、 歸命無上尊。』 「爾時十六王子偈讚佛已，勸請世尊轉於法輪，咸作是言：『世尊說法，多所安隱、憐愍、饒益諸天人民。』重說偈言： 「『世雄無等倫， 百福自莊嚴， 得無上智慧， 願為世間說。 度脫於我等、 及諸眾生類， 為分別顯示， 令得是智慧。 若我等得佛， 眾生亦復然。 世尊知眾生， 深心之所念， 亦知所行道， 又知智慧力， 欲樂及修福， 宿命所行業。 世尊悉知已， 當轉無上輪。』」
The Buddha said to the monks: "Long ago, in the past, immeasurable, boundless, inconceivable asaṃkhyeya kalpas ago, there was then a buddha named Mahābhijñājñānābhibhū Tathāgata, Worthy of Offerings, Perfectly and Fully Awakened, Complete in Understanding and Conduct, Well-Gone, Knower of the World, Unsurpassed Being, Tamer of Those to be Tamed, Teacher of Gods and Humans, Buddha, World-Honored One. His land was named Fine Accomplishment, and the kalpa was named Great Marks. Monks! Since that buddha's parinirvāṇa, an exceedingly long time has passed. Suppose that a person were to grind up every particle of earth in a whole trichiliocosm into ink, and, passing a thousand lands to the east, let fall a single drop the size of a mote of dust, and, passing a thousand lands more, let fall another drop, continuing in this way until all the ground-turned-ink was exhausted. What do you think — could a reckoner, or a reckoner's disciple, ever reach the limit of all those lands, and know their number?" "No, World-Honored One!" "Monks! Take every one of the lands that person passed through, whether a drop was let fall there or not, and grind them all into dust, letting a single kalpa stand for a single mote of dust — the time since that buddha's parinirvāṇa exceeds even that number, by immeasurable, boundless hundreds of thousands of myriads of koṭis of asaṃkhyeya kalpas more. Yet by the power of the Tathāgata's own knowledge and vision, I see that distant time as though it were this very day." At that time the World-Honored One, wishing to restate this same meaning once more, spoke in verse: "I recall a past age, immeasurable, boundless kalpas ago, when there was a buddha, honored among the two-footed, named Mahābhijñājñānābhibhū. As though a person, by force, ground up a whole trichiliocosm, exhausting every particle of its earth, and made it all into ink; passing a thousand lands, he let fall a single mote of dust; continuing on, letting fall dust in this way, until all this dust-turned-ink was exhausted — take all these lands, whether dust was let fall there or not, and grind them all again into dust, letting a single mote of dust stand for a single kalpa — the kalpas since that buddha's parinirvāṇa exceed even this number of motes of dust, immeasurable kalpas more. The Tathāgata's unobstructed wisdom knows of that buddha's parinirvāṇa, and of his śrāvakas and bodhisattvas, as clearly as if I saw his parinirvāṇa today. Monks, you should know: the Buddha's wisdom is pure and subtle, undefiled and unobstructed, penetrating even immeasurable kalpas." The Buddha said to the monks: "The Buddha Mahābhijñājñānābhibhū's lifespan was five hundred forty myriad koṭis of nayutas of kalpas. That buddha, seated originally at the seat of enlightenment, having already broken the armies of Māra, was on the verge of attaining unsurpassed, perfect and complete awakening, and yet the Dharma of the buddhas did not appear before him. For one small kalpa, and even up to ten small kalpas, he sat cross-legged, his body and mind unmoving, and still the Dharma of the buddhas did not appear before him. "At that time the gods of the Trāyastriṃśa heaven had earlier prepared a lion's seat for that buddha beneath the bodhi tree, one yojana high, on which the buddha was to attain unsurpassed, perfect and complete awakening. As soon as he sat upon this seat, the Brahmā kings rained down heavenly flowers, covering an area a hundred yojanas across; a fragrant wind came from time to time, blowing away the withered flowers and raining down fresh ones in their place. This continued without cease, for a full ten small kalpas, as an offering to the buddha, and this rain of flowers continued even until his parinirvāṇa. The Four Heavenly Kings, to make offerings to the buddha, constantly beat heavenly drums, and the other gods made heavenly music, for a full ten small kalpas, and this too continued until his parinirvāṇa. "Monks! After ten small kalpas had passed, the Dharma of the buddhas at last appeared before the Buddha Mahābhijñājñānābhibhū, and he accomplished unsurpassed, perfect and complete awakening. Before that buddha had left his household, he had sixteen sons, the first of whom was named Wisdom-Accumulation. Each of these sons possessed every kind of rare and marvelous plaything, but on hearing that their father had accomplished unsurpassed, perfect and complete awakening, they all set aside their treasured things, and went to where the buddha was. Their mothers, weeping, followed and saw them off. Their grandfather, a wheel-turning sage king, together with a hundred great ministers and a further hundred thousand myriads of koṭis of people, all surrounded them and followed along to the seat of enlightenment, all wishing to draw near to the Tathāgata Mahābhijñājñānābhibhū, to make offerings to him, honoring, revering, and praising him. Having arrived, they bowed their heads to his feet, and, having circled the buddha, joined their palms with one mind, and, gazing up at the World-Honored One, spoke in verse: "'Great and majestic World-Honored One, for the sake of delivering beings, through immeasurable koṭis of kalpas, only now have you come to accomplish buddhahood; every vow of yours is now fulfilled — excellent, and auspicious beyond compare! The World-Honored One is exceedingly rare: sitting for a single span of ten small kalpas, your body, hands, and feet remained still, at peace, unmoving. Your mind was constantly calm and tranquil, never once scattered, reaching at last the eternal, quiescent cessation, abiding in the undefiled Dharma. Now, seeing the World-Honored One at peace, having accomplished the buddha-path, we have gained a good benefit, and rejoice with great joy. Beings are constantly afflicted with suffering, blind and benighted, without a guide, not knowing the path that exhausts suffering, not knowing how to seek liberation. Through the long night they multiply in the evil destinies, and the ranks of the gods dwindle; going from darkness into darkness, they never once hear the Buddha's name. Now the Buddha has attained the most supreme, peaceful, undefiled path; we, together with the gods and humans, have gained the greatest benefit of all — and for this we all bow our heads, taking refuge in the unsurpassed one.' "At that time the sixteen princes, having praised the buddha in verse, urged and entreated the World-Honored One to turn the wheel of the Dharma, saying together: 'The World-Honored One's teaching of the Dharma brings great peace, compassion, and benefit to the gods and to humankind.' And they spoke further in verse: 'Hero of the world, without equal, adorned of yourself with a hundred kinds of merit, who has attained unsurpassed wisdom — we beg you to teach it for the sake of the world. Deliver us across, and every kind of being besides; distinguish and reveal it for us, so that we may attain this same wisdom. If we should attain buddhahood, may all beings attain it too. The World-Honored One knows what lies deep in the minds of beings, and knows too the paths they follow, and knows the strength of their wisdom, their desires and delights, the merit they cultivate, and the karma of their past lives. The World-Honored One, knowing all of this already, should now turn the unsurpassed wheel.'"
Zhiyi reads the whole ancient story that follows as answering a question the sūtra has not yet raised directly: not only why the three vehicles were taught, but how far back the present assembly's connection to the Buddha actually reaches. Establishing "karmic connections formed in past lives" (宿世結緣) is, on his account, the entire purpose of this long digression — everything that follows, the sixteen princes, the ten directions of Brahmā kings, is building toward the claim that this present teaching is not the first time these particular listeners have heard it.
He also addresses directly why this ancient buddha needed ten full small kalpas of unmoving meditation before awakening finally appeared before him, when the sūtra elsewhere describes buddhas attaining the path far more quickly — Śākyamuni's own six years of austerity, or Maitreya's tradition of awakening on the very day he leaves his household. His answer resists reading this as a difference in capability: it reflects, he says, each buddha's own particular circumstances and the readiness of the beings each one was teaching, not that awakening came harder to one than another. A story spanning kalpas beyond calculation opens, notably, with a caution against reading its scale as a measure of anyone's difficulty.
2. The Brahmā Kings of the Ten Directions Beg Him to Teach
佛告諸比丘：「大通智勝佛得阿耨多羅三藐三菩提時，十方各五百萬億諸佛世界六種震動，其國中間幽冥之處，日月威光所不能照，而皆大明。其中眾生，各得相見，咸作是言：『此中云何忽生眾生，又其國界、諸天宮殿乃至梵宮，六種震動，大光普照，遍滿世界，勝諸天光？』 「爾時東方五百萬億諸國土中，梵天宮殿光明照曜，倍於常明。諸梵天王各作是念：『今者宮殿光明，昔所未有。以何因緣而現此相？』是時諸梵天王，即各相詣，共議此事。時彼眾中，有一大梵天王，名救一切，為諸梵眾而說偈言： 「『我等諸宮殿， 光明昔未有， 此是何因緣， 宜各共求之。 為大德天生， 為佛出世間， 而此大光明， 遍照於十方。』 「爾時五百萬億國土諸梵天王，與宮殿俱，各以衣裓，盛諸天華，共詣西方推尋是相。見大通智勝如來處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。即時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——其所散華如須彌山；并以供養佛菩提樹——其菩提樹高十由旬。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』時諸梵天王，即於佛前，一心同聲以偈頌曰： 「『世尊甚希有， 難可得值遇， 具無量功德， 能救護一切。 天人之大師， 哀愍於世間， 十方諸眾生， 普皆蒙饒益。 我等所從來， 五百萬億國， 捨深禪定樂， 為供養佛故。 我等先世福， 宮殿甚嚴飾， 今以奉世尊， 唯願哀納受。』 「爾時諸梵天王偈讚佛已，各作是言：『唯願世尊轉於法輪，度脫眾生，開涅槃道。』時諸梵天王，一心同聲而說偈言： 「『世雄兩足尊， 唯願演說法， 以大慈悲力， 度苦惱眾生。』 「爾時大通智勝如來默然許之。 「又，諸比丘！東南方五百萬億國土諸大梵王，各自見宮殿光明照曜，昔所未有，歡喜踊躍，生希有心，即各相詣，共議此事。時彼眾中有一大梵天王，名曰大悲，為諸梵眾而說偈言： 「『是事何因緣， 而現如此相？ 我等諸宮殿， 光明昔未有。 為大德天生？ 為佛出世間？ 未曾見此相， 當共一心求。 過千萬億土， 尋光共推之， 多是佛出世， 度脫苦眾生。』 「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣西北方推尋是相。見大通智勝如來處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——所散之華如須彌山，并以供養佛菩提樹。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』爾時諸梵天王即於佛前，一心同聲以偈頌曰： 「『聖主天中王， 迦陵頻伽聲， 哀愍眾生者， 我等今敬禮。 世尊甚希有， 久遠乃一現， 一百八十劫， 空過無有佛。 三惡道充滿， 諸天眾減少， 今佛出於世， 為眾生作眼。 世間所歸趣， 救護於一切， 為眾生之父， 哀愍饒益者。 我等宿福慶， 今得值世尊。』 「爾時諸梵天王偈讚佛已，各作是言：『唯願世尊哀愍一切，轉於法輪，度脫眾生。』時諸梵天王一心同聲而說偈言： 「『大聖轉法輪， 顯示諸法相， 度苦惱眾生， 令得大歡喜。 眾生聞此法， 得道若生天， 諸惡道減少， 忍善者增益。』 「爾時大通智勝如來默然許之。 「又，諸比丘！南方五百萬億國土諸大梵王，各自見宮殿光明照曜，昔所未有，歡喜踊躍，生希有心，即各相詣，共議此事：『以何因緣，我等宮殿有此光曜？』時彼眾中有一大梵天王，名曰妙法，為諸梵眾而說偈言： 「『我等諸宮殿， 光明甚威曜， 此非無因緣， 是相宜求之。 過於百千劫， 未曾見是相， 為大德天生？ 為佛出世間？』 「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣北方推尋是相。見大通智勝如來處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——所散之華如須彌山，并以供養佛菩提樹。華供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』爾時諸梵天王，即於佛前，一心同聲以偈頌曰： 「『世尊甚難見， 破諸煩惱者， 過百三十劫， 今乃得一見。 諸飢渴眾生， 以法雨充滿， 昔所未曾見， 無量智慧者， 如優曇鉢花， 今日乃值遇。 我等諸宮殿， 蒙光故嚴飾， 世尊大慈悲， 唯願垂納受。』 「爾時諸梵天王偈讚佛已，各作是言：『唯願世尊轉於法輪，令一切世間諸天、魔、梵、沙門、婆羅門，皆獲安隱而得度脫。』時諸梵天王一心同聲以偈頌曰： 「『唯願天人尊， 轉無上法輪， 擊于大法鼓， 而吹大法螺， 普雨大法雨， 度無量眾生。 我等咸歸請， 當演深遠音。』 「爾時大通智勝如來默然許之。西南方乃至下方，亦復如是。 「爾時上方五百萬億國土諸大梵王，皆悉自覩所止宮殿光明威曜，昔所未有，歡喜踊躍，生希有心，即各相詣，共議此事：『以何因緣，我等宮殿，有斯光明？』時彼眾中有一大梵天王，名曰尸棄，為諸梵眾而說偈言： 「『今以何因緣， 我等諸宮殿， 威德光明曜， 嚴飾未曾有。 如是之妙相， 昔所未聞見， 為大德天生？ 為佛出世間？』 「爾時五百萬億諸梵天王與宮殿俱，各以衣裓盛諸天華，共詣下方推尋是相。見大通智勝如來處于道場菩提樹下，坐師子座，諸天、龍王、乾闥婆、緊那羅、摩睺羅伽、人非人等恭敬圍繞，及見十六王子請佛轉法輪。時諸梵天王頭面禮佛，繞百千匝，即以天華而散佛上——所散之花如須彌山，并以供養佛菩提樹。花供養已，各以宮殿奉上彼佛，而作是言：『唯見哀愍，饒益我等。所獻宮殿，願垂納受。』時諸梵天王，即於佛前，一心同聲以偈頌曰： 「『善哉見諸佛， 救世之聖尊， 能於三界獄， 勉出諸眾生。 普智天人尊， 哀愍群萌類， 能開甘露門， 廣度於一切。 於昔無量劫， 空過無有佛， 世尊未出時， 十方常暗冥， 三惡道增長， 阿修羅亦盛， 諸天眾轉減， 死多墮惡道。 不從佛聞法， 常行不善事， 色力及智慧， 斯等皆減少。 罪業因緣故， 失樂及樂想， 住於邪見法， 不識善儀則， 不蒙佛所化， 常墮於惡道。 佛為世間眼， 久遠時乃出， 哀愍諸眾生， 故現於世間。 超出成正覺， 我等甚欣慶， 及餘一切眾， 喜歎未曾有。 我等諸宮殿， 蒙光故嚴飾， 今以奉世尊， 唯垂哀納受。 願以此功德， 普及於一切， 我等與眾生， 皆共成佛道。』 「爾時五百萬億諸梵天王偈讚佛已，各白佛言：『唯願世尊轉於法輪，多所安隱，多所度脫。』時諸梵天王而說偈言： 「『世尊轉法輪， 擊甘露法鼓， 度苦惱眾生， 開示涅槃道。 唯願受我請， 以大微妙音， 哀愍而敷演， 無量劫習法。』 「爾時大通智勝如來受十方諸梵天王及十六王子請，即時三轉十二行法輪——若沙門、婆羅門，若天、魔、梵及餘世間所不能轉——謂是苦，是苦集，是苦滅，是苦滅道；及廣說十二因緣法——無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅。 「佛於天人大眾之中說是法時，六百萬億那由他人，以不受一切法故，而於諸漏心得解脫，皆得深妙禪定，三明、六通，具八解脫。第二、第三、第四說法時，千萬億恒河沙那由他等眾生，亦以不受一切法故，而於諸漏心得解脫。從是已後，諸聲聞眾無量無邊不可稱數。 「爾時十六王子——皆以童子出家而為沙彌，諸根通利，智慧明了，已曾供養百千萬億諸佛，淨修梵行，求阿耨多羅三藐三菩提——俱白佛言：『世尊！是諸無量千萬億大德聲聞皆已成就。世尊亦當為我等說阿耨多羅三藐三菩提法，我等聞已，皆共修學。世尊！我等志願如來知見，深心所念，佛自證知。』爾時轉輪聖王所將眾中八萬億人，見十六王子出家，亦求出家。王即聽許。 「爾時彼佛受沙彌請，過二萬劫已，乃於四眾之中說是大乘經，名『妙法蓮華』，教菩薩法，佛所護念。說是經已，十六沙彌為阿耨多羅三藐三菩提故，皆共受持，諷誦通利。說是經時，十六菩薩沙彌皆悉信受；聲聞眾中，亦有信解；其餘眾生千萬億種，皆生疑惑。佛說是經，於八千劫未曾休廢。說此經已，即入靜室，住於禪定八萬四千劫。是時十六菩薩沙彌，知佛入室寂然禪定，各昇法座，亦於八萬四千劫，為四部眾廣說分別妙法華經。一一皆度六百萬億那由他恒河沙等眾生，示教利喜，令發阿耨多羅三藐三菩提心。」
The Buddha said to the monks: "When the Buddha Mahābhijñājñānābhibhū attained unsurpassed, perfect and complete awakening, the buddha-worlds of the ten directions, five hundred myriad koṭis of them in each direction, shook in six ways, and the dark and hidden places between those worlds, places the light of sun and moon could never reach, were all greatly illumined. The beings within them were able to see one another, and all said: 'How is it that beings have suddenly appeared here?' And the realms there, the palaces of the gods and even the palaces of the Brahmā heavens, shook in six ways, and a great light shone everywhere, filling every world, surpassing the light of any heaven. "At that time, in the five hundred myriad koṭis of lands to the east, the palaces of the Brahmā heavens shone with a light doubled beyond their usual brightness. The Brahmā kings each thought: 'The light of our palaces now is something we have never had before — for what cause and condition does this sign appear?' The Brahmā kings then went to one another, and together discussed this matter. Among that assembly there was a great Brahmā king named Savior of All, who spoke to the Brahmā host in verse: 'The light of all our palaces is something we have never had before — surely this has some cause; we should each together seek it out. Is it that a being of great virtue has been born, or that a buddha has appeared in the world, that this great light now shines throughout the ten directions?' "At that time the Brahmā kings of five hundred myriad koṭis of lands, together with their palaces, each filled the folds of their robes with heavenly flowers, and went together to the west to seek out this sign. They saw the Tathāgata Mahābhijñājñānābhibhū, seated at the seat of enlightenment beneath the bodhi tree, upon a lion's throne, reverently surrounded by gods, dragon kings, gandharvas, kiṃnaras, mahoragas, humans and non-humans, and saw as well the sixteen princes entreating the buddha to turn the wheel of the Dharma. At once the Brahmā kings bowed their heads to the buddha's feet, circled him a hundred thousand times, and scattered heavenly flowers upon him — the flowers they scattered were as large as Mount Sumeru — and made offerings as well to the buddha's bodhi tree, which stood ten yojanas high. Having made this offering of flowers, each of them offered up his own palace to that buddha, saying: 'Only look upon us with pity, and grant us benefit. We beg you to accept the palaces we now offer.' At that time the Brahmā kings, before the buddha, spoke together with one mind and one voice in verse: 'The World-Honored One is exceedingly rare, and hard to encounter, complete with immeasurable merit, able to save and protect all. Great teacher of gods and humans, taking pity on the world, beings of the ten directions all receive your benefit. We have come from five hundred myriad koṭis of lands, setting aside the joy of profound meditative concentration, for the sake of making offerings to the Buddha. Through the merit of our past lives, our palaces are greatly adorned; we now offer them to the World-Honored One, and beg only that you accept them out of compassion.' "At that time the Brahmā kings, having praised the buddha in verse, said further: 'We beg only that the World-Honored One turn the wheel of the Dharma, delivering beings across, and opening the path of nirvāṇa.' And the Brahmā kings, with one mind and one voice, spoke further in verse: 'Hero of the world, honored among the two-footed, we beg only that you expound the Dharma, and, by the power of your great loving-kindness and compassion, deliver beings from their suffering and affliction.' At that time the Tathāgata Mahābhijñājñānābhibhū silently gave his consent. "And, monks! In the southeast, the great Brahmā kings of five hundred myriad koṭis of lands each saw their own palaces shining with a light they had never had before, and, leaping with joy, gave rise to a mind of wonder, and went to one another, and together discussed this matter. Among that assembly there was a great Brahmā king named Great Compassion, who spoke to the Brahmā host in verse: 'For what cause does this matter appear, that this sign now shows itself? The light of our palaces is something we have never had before — is it that a being of great virtue has been born, or that a buddha has appeared in the world? We have never seen this sign before; we should seek it out together, with one mind. Passing through a thousand myriad koṭis of lands, following the light together to find its source, most likely a buddha has appeared in the world, to deliver suffering beings across.' "At that time the Brahmā kings of five hundred myriad koṭis of lands, together with their palaces, each filled the folds of their robes with heavenly flowers, and went together to the northwest to seek out this sign. They saw the Tathāgata Mahābhijñājñānābhibhū just as before, and saw as well the sixteen princes entreating the buddha to turn the wheel of the Dharma. The Brahmā kings bowed their heads to the buddha's feet, circled him a hundred thousand times, scattered heavenly flowers upon him, and made offerings to the buddha's bodhi tree. Having made this offering of flowers, each of them offered up his own palace to that buddha, saying: 'Only look upon us with pity, and grant us benefit. We beg you to accept the palaces we now offer.' At that time the Brahmā kings, before the buddha, spoke together with one mind and one voice in verse: 'Holy lord, king among the gods, whose voice is like the kalaviṅka bird's, who takes pity on beings — we now bow before you in reverence. The World-Honored One is exceedingly rare, appearing but once in a great while; a hundred and eighty kalpas passed empty, with no buddha in the world. The three evil destinies were full, and the ranks of the gods dwindled; now the Buddha has appeared in the world, to be the eye of beings. He is the refuge of the world, the savior and protector of all, the father of beings, who takes pity on them and grants them benefit. Through the merit of our past lives, we now have the good fortune to encounter the World-Honored One.' "At that time the Brahmā kings, having praised the buddha in verse, said further: 'We beg only that the World-Honored One take pity on all, and turn the wheel of the Dharma, delivering beings across.' And the Brahmā kings, with one mind and one voice, spoke further in verse: 'Great sage, turn the wheel of the Dharma, revealing the mark of all things, delivering suffering and afflicted beings across, causing them to attain great joy. Beings who hear this Dharma will attain the path, or be born among the gods; the evil destinies will diminish, and those who endure and do good will increase.' At that time the Tathāgata Mahābhijñājñānābhibhū silently gave his consent. "And, monks! In the south, the great Brahmā kings of five hundred myriad koṭis of lands each saw their own palaces shining with a light they had never had before, and, leaping with joy, gave rise to a mind of wonder, and went to one another, and together discussed this matter: 'For what cause does the light of our palaces shine like this?' Among that assembly there was a great Brahmā king named Wondrous Dharma, who spoke to the Brahmā host in verse: 'The light of our palaces is exceedingly bright — this is surely not without cause; we should seek out this sign. In a hundred thousand kalpas we have never seen this sign before — is it that a being of great virtue has been born, or that a buddha has appeared in the world?' "At that time the Brahmā kings of five hundred myriad koṭis of lands, together with their palaces, each filled the folds of their robes with heavenly flowers, and went together to the north to seek out this sign, and saw the same scene as before. The Brahmā kings bowed their heads to the buddha's feet, circled him a hundred thousand times, scattered heavenly flowers upon him, and made offerings to the buddha's bodhi tree. Having made this offering of flowers, each of them offered up his own palace to that buddha, saying: 'Only look upon us with pity, and grant us benefit. We beg you to accept the palaces we now offer.' At that time the Brahmā kings, before the buddha, spoke together with one mind and one voice in verse: 'The World-Honored One is exceedingly hard to see, breaker of every affliction; after a hundred and thirty kalpas, only now do we come to see him once. Beings starved and thirsting are filled by the rain of his Dharma; one of immeasurable wisdom, never seen before, like the udumbara flower, we now, today, encounter. Through his light, our palaces are now adorned; the World-Honored One's great loving-kindness and compassion — we beg only that he accept them.' "At that time the Brahmā kings, having praised the buddha in verse, said further: 'We beg only that the World-Honored One turn the wheel of the Dharma, so that every god, māra, brahmā, śramaṇa, and brahmin in the whole world may attain peace and be delivered across.' And the Brahmā kings, with one mind and one voice, spoke further in verse: 'We beg only that the honored one of gods and humans turn the unsurpassed wheel of the Dharma, beating the great Dharma-drum, blowing the great Dharma-conch, raining down everywhere the great rain of the Dharma, delivering immeasurable beings across. We all turn to you and entreat you; may you expound your deep and far-reaching voice.' At that time the Tathāgata Mahābhijñājñānābhibhū silently gave his consent. From the southwest direction on through the nadir, it was just the same. "At that time the great Brahmā kings of five hundred myriad koṭis of lands in the zenith all saw, of themselves, that their own palaces shone with a light and majesty they had never had before, and, leaping with joy, gave rise to a mind of wonder, and went to one another, and together discussed this matter: 'For what cause do our palaces have this light?' Among that assembly there was a great Brahmā king named Śikhin, who spoke to the Brahmā host in verse: 'For what cause now do our palaces shine with such majestic light, adorned as never before? Such a wondrous sign as this we have never heard or seen before — is it that a being of great virtue has been born, or that a buddha has appeared in the world?' "At that time the Brahmā kings of five hundred myriad koṭis of lands, together with their palaces, each filled the folds of their robes with heavenly flowers, and went together to the nadir to seek out this sign, and saw the same scene as before. The Brahmā kings bowed their heads to the buddha's feet, circled him a hundred thousand times, scattered heavenly flowers upon him, and made offerings to the buddha's bodhi tree. Having made this offering of flowers, each of them offered up his own palace to that buddha, saying: 'Only look upon us with pity, and grant us benefit. We beg you to accept the palaces we now offer.' At that time the Brahmā kings, before the buddha, spoke together with one mind and one voice in verse: 'How good it is to see the buddhas, holy ones who save the world, able to draw beings out from the prison of the three realms. Universal in wisdom, honored among gods and humans, taking pity on every kind of creature, able to open the gate of sweet dew, broadly delivering all beings across. In ages past, immeasurable kalpas passed empty, with no buddha in the world; while the World-Honored One had not yet appeared, the ten directions were always dark, the three evil destinies increased, the asuras too flourished, and the ranks of the gods dwindled, many dying and falling into the evil destinies. Not hearing the Dharma from any buddha, they constantly did what was unwholesome, and their bodily strength and their wisdom both diminished. Because of the causes and conditions of their sinful karma, they lost even the thought of happiness, dwelling within wrong views, not knowing the rules of what is good, receiving no transformation from any buddha, and constantly falling into the evil destinies. The Buddha is the eye of the world, appearing only after a long, distant time; taking pity on beings, he now manifests in the world. Rising above all, he has accomplished perfect awakening; we rejoice in this greatly, together with every other assembly, praising with joy what we have never had before. Our palaces, receiving his light, are now adorned; we now offer them to the World-Honored One, and beg only that he accept them with compassion. We vow that this merit may reach universally to all, and that we, together with every being, may together accomplish the buddha-path.' "At that time the Brahmā kings of five hundred myriad koṭis of lands, having praised the buddha in verse, said further to the buddha: 'We beg only that the World-Honored One turn the wheel of the Dharma, bringing great peace, and delivering many across.' And the Brahmā kings spoke further in verse: 'World-Honored One, turn the wheel of the Dharma, beat the Dharma-drum of sweet dew, deliver suffering and afflicted beings across, and open and reveal the path of nirvāṇa. We beg only that you accept our request, and, with a great and subtle voice, out of compassion expound the Dharma you have practiced through immeasurable kalpas.' "At that time the Tathāgata Mahābhijñājñānābhibhū, having received the request of the Brahmā kings of the ten directions and of the sixteen princes, at once turned, three times over, the twelve-aspected wheel of the Dharma — a wheel that no śramaṇa, brahmin, god, māra, or brahmā, nor anyone else in the world, could turn — teaching that this is suffering, this is the arising of suffering, this is the cessation of suffering, this is the path to the cessation of suffering; and broadly teaching as well the Dharma of the twelve links of dependent origination: ignorance conditions volitional formations, volitional formations condition consciousness, consciousness conditions name-and-form, name-and-form conditions the six sense-bases, the six sense-bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions old age, death, sorrow, grief, suffering, and affliction. When ignorance ceases, volitional formations cease; when volitional formations cease, consciousness ceases; when consciousness ceases, name-and-form ceases; when name-and-form ceases, the six sense-bases cease; when the six sense-bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, old age, death, sorrow, grief, suffering, and affliction cease. "When the Buddha taught this Dharma in the midst of the great assembly of gods and humans, six hundred myriad koṭis of nayutas of people, by no longer grasping at any thing at all, attained liberation of mind from every defilement, and all attained profound and subtle meditative concentration, the three insights, the six spiritual powers, and were complete with the eight liberations. At the second, third, and fourth teachings of the Dharma, thousands of myriads of koṭis of nayutas of beings, as many as the sands of the Ganges, likewise, by no longer grasping at any thing at all, attained liberation of mind from every defilement. From that time onward, the assembly of śrāvakas was immeasurable, boundless, and beyond all counting. "At that time the sixteen princes — all of whom, while still boys, had left their households to become śrāmaṇeras, their faculties keen and their wisdom clear, having already made offerings to hundreds of thousands of myriads of koṭis of buddhas, purely cultivating pure conduct, and seeking unsurpassed, perfect and complete awakening — together said to the buddha: 'World-Honored One! All these immeasurable thousands of myriads of koṭis of great śrāvakas have already accomplished their goal. World-Honored One, please teach for our sake as well the Dharma of unsurpassed, perfect and complete awakening; hearing it, we shall all together cultivate and study it. World-Honored One! Our aspiration is the Tathāgata's own knowledge and vision; what lies deep in our minds, the Buddha himself already knows and bears witness to.' At that time, among the retinue of the wheel-turning sage king, eight myriad koṭis of people, seeing the sixteen princes leave their households, likewise sought to leave their own. The king at once gave his consent. "At that time that buddha, having received the śrāmaṇeras' request, after twenty thousand kalpas had passed, then taught, in the midst of the fourfold assembly, this sūtra of the Great Vehicle, named the Wonderful Dharma Lotus Flower, a teaching for bodhisattvas, guarded and held in mind by the Buddha himself. Having taught this sūtra, the sixteen śrāmaṇeras, for the sake of unsurpassed, perfect and complete awakening, all together upheld it, chanting and reciting it until they had mastered it fully. When this sūtra was taught, all sixteen bodhisattva-śrāmaṇeras believed and accepted it; among the śrāvakas too there were some who believed and understood; but the rest of the beings there, thousands of myriads of koṭis of every kind, all fell into doubt and confusion. The Buddha taught this sūtra without ever pausing or stopping, for eight thousand kalpas. Having taught this sūtra, he entered a quiet chamber, and dwelt in meditative concentration for eighty-four thousand kalpas. At that time the sixteen bodhisattva-śrāmaṇeras, knowing that the buddha had entered his chamber and was in silent meditative concentration, each ascended the Dharma-seat, and, for eighty-four thousand kalpas likewise, broadly taught and expounded the Wonderful Dharma Lotus Flower Sūtra for the fourfold assembly. Each and every one of them delivered across six hundred myriad koṭis of nayutas of beings, as many as the sands of the Ganges, teaching, instructing, benefiting, and delighting them, causing them to give rise to the resolve for unsurpassed, perfect and complete awakening."
The text itself abbreviates this sequence after its third full telling: having given the Brahmā kings' discovery of the ancient buddha in full for the east, the southeast, and the south, it compresses six further directions — southwest, west, northwest, north, northeast, and the nadir — into a single line, "it was just the same," before returning to full detail one final time for the zenith. This site's translation follows that same pattern, translating what the sūtra itself gives in full and rendering its own abbreviation exactly as written, rather than either expanding what the text compresses or further condensing what it chooses to spell out in full.
The "twelve-aspected, three-turned" wheel of the Dharma (三轉十二行法輪) names a standard scheme: each of the Four Noble Truths is taught three times over — first simply stated as what it is, then urged as something to be practiced, then confirmed as something the teacher has already accomplished — yielding four truths times three turns, twelve aspects in total. It is the same content as the first turning of the wheel this sūtra's own Part 3 described Śākyamuni delivering to five ascetics at Vārāṇasī, here attributed to an entirely different buddha, unfathomable kalpas earlier. The sūtra is not suggesting the content differs; it is suggesting that this same foundational teaching has been given, in the same basic form, more times than can be counted — and that what follows in this chapter, the sixteen princes taking their teacher's seat and teaching a Mahāyāna sūtra by that same name, "Wonderful Dharma Lotus Flower," in his place, is likewise not a first occurrence.
3. Sixteen Buddhas from One Teacher
「大通智勝佛過八萬四千劫已，從三昧起，往詣法座安詳而坐，普告大眾：『是十六菩薩沙彌甚為希有，諸根通利，智慧明了，已曾供養無量千萬億數諸佛。於諸佛所，常修梵行，受持佛智，開示眾生，令入其中。汝等皆當數數親近而供養之。所以者何？若聲聞、辟支佛及諸菩薩，能信是十六菩薩所說經法，受持不毀者，是人皆當得阿耨多羅三藐三菩提、如來之慧。』」 佛告諸比丘：「是十六菩薩常樂說是妙法蓮華經。一一菩薩所化六百萬億那由他恒河沙等眾生，世世所生與菩薩俱，從其聞法，悉皆信解，以此因緣，得值四百萬億諸佛世尊，于今不盡。 「諸比丘！我今語汝：『彼佛弟子十六沙彌，今皆得阿耨多羅三藐三菩提，於十方國土現在說法，有無量百千萬億菩薩、聲聞以為眷屬。其二沙彌，東方作佛，一名阿閦，在歡喜國，二名須彌頂；東南方二佛，一名師子音，二名師子相；南方二佛，一名虛空住，二名常滅；西南方二佛，一名帝相，二名梵相；西方二佛，一名阿彌陀，二名度一切世間苦惱；西北方二佛，一名多摩羅跋栴檀香神通，二名須彌相；北方二佛，一名雲自在，二名雲自在王；東北方佛，名壞一切世間怖畏，第十六我釋迦牟尼佛於娑婆國土成阿耨多羅三藐三菩提。』 「諸比丘！我等為沙彌時，各各教化無量百千萬億恒河沙等眾生，從我聞法，為阿耨多羅三藐三菩提。此諸眾生，于今有住聲聞地者，我常教化阿耨多羅三藐三菩提。是諸人等，應以是法漸入佛道。所以者何？如來智慧，難信難解。爾時所化無量恒河沙等眾生者，汝等諸比丘，及我滅度後未來世中聲聞弟子是也。我滅度後，復有弟子不聞是經，不知不覺菩薩所行，自於所得功德生滅度想，當入涅槃。我於餘國作佛，更有異名。是人雖生滅度之想入於涅槃，而於彼土求佛智慧，得聞是經，唯以佛乘而得滅度，更無餘乘，除諸如來方便說法。 「諸比丘！若如來自知涅槃時到，眾又清淨、信解堅固、了達空法、深入禪定，便集諸菩薩及聲聞眾，為說是經。世間無有二乘而得滅度，唯一佛乘得滅度耳。比丘當知！如來方便，深入眾生之性，知其志樂小法，深著五欲，為是等故說於涅槃。是人若聞，則便信受。」
"When the Buddha Mahābhijñājñānābhibhū had passed eighty-four thousand kalpas, he arose from his samādhi, went to the Dharma-seat, and sat down serenely, declaring to the whole assembly: 'These sixteen bodhisattva-śrāmaṇeras are exceedingly rare, their faculties keen, their wisdom clear, having already made offerings to immeasurable thousands of myriads of koṭis of buddhas. In the presence of those buddhas, they have constantly cultivated pure conduct, upheld the Buddha's wisdom, and shown and revealed it to beings, causing them to enter into it. You should all, again and again, draw near to them and make offerings to them. Why is this so? Because any śrāvaka, pratyekabuddha, or bodhisattva able to believe the sūtra and Dharma these sixteen bodhisattvas teach, and to uphold it without violating it, shall attain unsurpassed, perfect and complete awakening, the wisdom of the Tathāgata.'" The Buddha said to the monks: "These sixteen bodhisattvas constantly delighted in teaching this Wonderful Dharma Lotus Flower Sūtra. Each and every one of the six hundred myriad koṭis of nayutas of beings, as many as the sands of the Ganges, whom each bodhisattva transformed, was born, life after life, together with that bodhisattva, and, hearing the Dharma from him, believed and understood it entirely; by this cause and condition, they came to encounter four hundred myriad koṭis of buddhas, the world-honored ones, and continue to do so even now, without exhausting this number. "Monks! I tell you now: those sixteen śrāmaṇeras, disciples of that buddha, have all now attained unsurpassed, perfect and complete awakening, and are presently teaching the Dharma in lands throughout the ten directions, each with immeasurable hundreds of thousands of myriads of koṭis of bodhisattvas and śrāvakas as their retinue. Two of these śrāmaṇeras became buddhas in the east: the first named Akṣobhya, in the land of Joy; the second named Sumeru-Summit. In the southeast, two buddhas: the first named Lion-Voice, the second named Lion-Mark. In the south, two buddhas: the first named Space-Dweller, the second named Ever-Extinguished. In the southwest, two buddhas: the first named Emperor's Mark, the second named Brahmā's Mark. In the west, two buddhas: the first named Amitābha, the second named Deliverer-from-All-the-World's-Suffering-and-Affliction. In the northwest, two buddhas: the first named Tamālapattra-Candana-Gandha-Spiritual-Power, the second named Sumeru-Mark. In the north, two buddhas: the first named Cloud-Freedom, the second named King Cloud-Freedom. In the northeast, one buddha, named Destroyer-of-All-the-World's-Fear; and the sixteenth is I myself, Śākyamuni Buddha, who accomplished unsurpassed, perfect and complete awakening in the sahā world." "Monks! When we were śrāmaṇeras, each of us taught and transformed immeasurable hundreds of thousands of myriads of koṭis of beings, as many as the sands of the Ganges, who, hearing the Dharma from us, aspired to unsurpassed, perfect and complete awakening. Of these beings, some now still dwell at the stage of the śrāvaka; I constantly teach and transform them toward unsurpassed, perfect and complete awakening. These people should, by means of this very Dharma, gradually enter the buddha-path. Why is this so? Because the Tathāgata's wisdom is hard to believe and hard to understand. Those immeasurable beings, as many as the sands of the Ganges, whom I transformed at that time — these are you, all you monks, and, after my parinirvāṇa, the śrāvaka disciples of ages to come. After my parinirvāṇa, there will be disciples besides who do not hear this sūtra, and who do not know or perceive what a bodhisattva practices, but who, of their own accord, form the thought that the merit they have attained is final extinction, and are about to enter nirvāṇa. I, having become a buddha in another land, under yet another name — such a person, though he has formed the thought of final extinction and entered what he takes to be nirvāṇa, will in that land seek the Buddha's wisdom, and will come to hear this very sūtra; only by means of the buddha vehicle will he attain true extinction — there is no other vehicle at all, except for the buddhas' own skillful means of teaching. "Monks! When the Tathāgata knows for himself that the time of his parinirvāṇa has come, and the assembly is besides pure, firm in faith and understanding, having penetrated the Dharma of emptiness and deeply entered meditative concentration, he then gathers the bodhisattvas and the assembly of śrāvakas, and teaches this sūtra for them. In all the world there is no second vehicle by which true extinction is attained — only the one buddha vehicle attains true extinction. Monks, you should know: the Tathāgata's skillful means penetrates deeply into the nature of beings; knowing that their will delights in a lesser Dharma, and that they are deeply attached to the five desires, for the sake of such as these he teaches of nirvāṇa. Such a person, hearing this, then believes and accepts it."
The sixteenth of the sixteen names on this list is Śākyamuni himself, in this world; the fifteen names before it are buddhas the sūtra places, at this very moment, actively teaching in other directions — among them, in the west, Amitābha. This site's earlier translation of the Amitābha Sūtra tells the story of that same buddha's own vow and Pure Land on its own terms; nothing here changes or supersedes that account. What this passage adds, on its own terms, is a claim about how that buddha and this one are related within the Lotus Sūtra's own narrative frame: not as one buddha subordinate to another, and not — as an older commentarial tradition tried and, per this site's Part 6, Zhiyi explicitly rejected, in the different context of the destitute son's father — as parent and child. Here the relationship named is closer to kinship among equals: fifteen brothers who studied together as novices under one ancient teacher, each of whom went on, independently, to become a buddha of his own assembly, in his own direction, under his own name.
The passage's closing paragraphs return to ground already covered in Part 5 and Part 6 — that what the arhats have called their own "extinction" is not yet the final one — but adds something new to how far that promise is said to reach. Even someone who never hears this sūtra in the present lifetime, who dies believing his own attainment complete, is told he will, in a future life, under some buddha teaching in some other land, "come to hear this very sūtra" and find true extinction only through it. The chapter does not present this as a special exception granted to a few; it is offered as the ordinary, expected outcome for anyone who has once formed a connection with a buddha's teaching, however incomplete that connection seemed at the time.