The Four Peaceful Practices
安樂行品第十四
Mañjuśrī has just watched bodhisattvas of vast attainment, and the Buddha's own foster mother, vow without hesitation to face persecution for this sūtra's sake. His question here is more modest, and more practical: how should a bodhisattva of only ordinary capacity conduct himself, safely, in order to teach it at all in an age to come? The Buddha's answer is four disciplines — of body, speech, mind, and vow — closing with a parable of a warrior-king who rewards every soldier richly, yet keeps one jewel, hidden in his own topknot, until the very end.
- This part covers
- Mañjuśrī's question about how a bodhisattva of ordinary capacity can safely teach this sūtra in a hostile future age, and the Buddha's answer in four disciplines: right conduct of body (avoiding entanglement with the powerful, the frivolous, and the intimate), right conduct of speech (never disparaging other teachers or other vehicles), right conduct of mind (free of envy and flattery, reverent toward every bodhisattva), and the vow to hold great compassion even for those not yet ready to hear this teaching — closing with the parable of a wheel-turning king who rewards his soldiers with everything in his treasury, yet gives them the jewel hidden in his own topknot only at the very last, for the greatest deed of all.
- Why it matters
- The chapters just finished showed the extraordinary — bodhisattvas of unlimited resolve volunteering unasked to face violence. This chapter turns to the ordinary: a practical, almost cautious set of instructions for how anyone less advanced might still teach this sūtra without coming to harm, or causing it. Zhiyi reads its four practices as the same three disciplines named in Part 11's room, robe, and seat — stillness, insight, and compassion — worked out here into concrete conduct.
1. Mañjuśrī's Question, and the First Practice: Right Conduct of Body
爾時文殊師利法王子菩薩摩訶薩白佛言：「世尊！是諸菩薩，甚為難有，敬順佛故，發大誓願，於後惡世，護持讀說是法華經。世尊！菩薩摩訶薩於後惡世，云何能說是經？」 佛告文殊師利：「若菩薩摩訶薩，於後惡世欲說是經，當安住四法。一者、安住菩薩行處及親近處，能為眾生演說是經。 「文殊師利！云何名菩薩摩訶薩行處？若菩薩摩訶薩住忍辱地，柔和善順而不卒暴，心亦不驚；又復於法無所行，而觀諸法如實相，亦不行不分別，是名菩薩摩訶薩行處。云何名菩薩摩訶薩親近處？ 菩薩摩訶薩不親近國王、王子、大臣、官長，不親近諸外道梵志、尼揵子等，及造世俗文筆、讚詠外書，及路伽耶陀、逆路伽耶陀者；亦不親近諸有兇戲、相扠相撲，及那羅等種種變現之戲；又不親近旃陀羅，及畜猪羊鷄狗，畋獵漁捕諸惡律儀。如是人等，或時來者，則為說法，無所悕望。又不親近求聲聞比丘、比丘尼、優婆塞、優婆夷，亦不問訊。若於房中，若經行處，若在講堂中，不共住止。或時來者，隨宜說法，無所悕求。 「文殊師利！又菩薩摩訶薩不應於女人身，取能生欲想相而為說法，亦不樂見。若入他家，不與小女、處女、寡女等共語。亦復不近五種不男之人以為親厚，不獨入他家，若有因緣須獨入時，但一心念佛。若為女人說法，不露齒笑，不現胸臆，乃至為法猶不親厚，況復餘事。不樂畜年少弟子、沙彌、小兒，亦不樂與同師。常好坐禪，在於閑處，修攝其心。文殊師利！是名初親近處。」 「復次，菩薩摩訶薩觀一切法空，如實相，不顛倒、不動、不退、不轉，如虛空，無所有性。一切語言道斷，不生、不出、不起，無名、無相，實無所有，無量、無邊，無礙、無障，但以因緣有，從顛倒生故說。常樂觀如是法相，是名菩薩摩訶薩第二親近處。」
At that time Mañjuśrī, Dharma Prince Bodhisattva-Mahāsattva, said to the Buddha: "World-Honored One! These bodhisattvas are rare indeed — out of reverence for the Buddha, they have made a great vow, that in the evil age to come they will uphold, read, and teach this Lotus Sūtra. World-Honored One! How is a bodhisattva-mahāsattva, in that evil age to come, able to teach this sūtra?" The Buddha said to Mañjuśrī: "If a bodhisattva-mahāsattva wishes to teach this sūtra in the evil age to come, he should stand firm in four things. First, he should stand firm in the bodhisattva's proper conduct and proper company, and so be able to teach this sūtra to beings. "Mañjuśrī! What is called a bodhisattva-mahāsattva's proper conduct? If a bodhisattva-mahāsattva dwells in the ground of forbearance, gentle and compliant, never rash, his mind never startled; and if, further, he acts on nothing within the Dharma, yet contemplates all things according to their real mark, and neither acts nor discriminates — this is called a bodhisattva-mahāsattva's proper conduct. What is called a bodhisattva-mahāsattva's proper company? A bodhisattva-mahāsattva does not keep close company with kings, princes, ministers, or officials; nor with followers of other paths, brahmin ascetics, Nirgrantha renunciants, and the like, nor with those who compose worldly writings or praise-poems and outside texts, nor with Lokāyata materialists or counter-Lokāyata debaters; nor does he keep close company with violent sport, wrestling and grappling matches, or the various shape-shifting performances of actors; nor does he keep close company with caṇḍālas, or with those who raise pigs, sheep, chickens, and dogs, or hunt, or fish, or follow any other evil livelihood. Should such people come to him at times, he teaches them the Dharma, but expects nothing from it. Nor does he keep close company with, or even exchange greetings with, monks, nuns, laymen, or laywomen who seek only the śrāvaka path. He does not dwell together with them, whether in his own quarters, on the walking path, or in the lecture hall. Should they come to him at times, he teaches the Dharma as is fitting, but seeks nothing from it. "Mañjuśrī! Furthermore, a bodhisattva-mahāsattva should not teach the Dharma to a woman's body while taking hold of any mark in her that could give rise to desire, nor should he delight in looking at her. If he enters another's house, he does not speak with young girls, unmarried women, or widows. Nor does he grow close to any of the five kinds of person who are not male, treating them as intimates. He does not enter another's house alone; if some cause requires that he enter alone, he simply holds the Buddha in mind with a single heart. If he teaches the Dharma to a woman, he does not bare his teeth in laughter, nor show his chest, and even for the Dharma's own sake he does not grow intimate with her — how much less for any other reason. He does not delight in keeping young disciples, novices, or children, nor in sharing a teacher with them. He constantly delights in sitting in meditation, in a quiet place, gathering in his own mind. Mañjuśrī! This is called the first kind of proper company." "Furthermore, a bodhisattva-mahāsattva contemplates all things as empty, according to their real mark: not inverted, not moving, not turning back, not turning at all, like empty space, having no nature of their own. Every path of language is cut off in them; they are not born, not brought forth, not arisen; without name, without mark, truly without anything at all; immeasurable, boundless, unobstructed, unhindered — existing only through causes and conditions, spoken of only because they arise from inverted thinking. To delight constantly in contemplating things in this way is called a bodhisattva-mahāsattva's second kind of proper company."
「若有菩薩， 於後惡世， 無怖畏心， 欲說是經， 應入行處， 及親近處。 常離國王， 及國王子、 大臣官長， 兇險戲者， 及旃陀羅、 外道梵志。 亦不親近， 增上慢人， 貪著小乘、 三藏學者， 破戒比丘， 名字羅漢， 及比丘尼， 好戲笑者， 深著五欲， 求現滅度， 諸優婆夷， 皆勿親近。 若是人等， 以好心來， 到菩薩所， 為聞佛道。 菩薩則以， 無所畏心， 不懷悕望， 而為說法。 寡女處女， 及諸不男， 皆勿親近， 以為親厚。 亦莫親近， 屠兒魁膾， 畋獵漁捕， 為利殺害， 販肉自活， 衒賣女色， 如是之人， 皆勿親近。 兇險相撲， 種種嬉戲， 諸婬女等， 盡勿親近。 莫獨屏處， 為女說法， 若說法時， 無得戲笑。 入里乞食， 將一比丘， 若無比丘， 一心念佛。 是則名為， 行處近處， 以此二處， 能安樂說。 又復不行， 上中下法， 有為無為， 實不實法， 亦不分別， 是男是女。 不得諸法， 不知不見， 是則名為， 菩薩行處。 一切諸法， 空無所有， 無有常住， 亦無起滅， 是名智者， 所親近處。 顛倒分別， 諸法有無， 是實非實， 是生非生。 在於閑處， 修攝其心， 安住不動， 如須彌山。 觀一切法， 皆無所有， 猶如虛空， 無有堅固。 不生不出， 不動不退， 常住一相， 是名近處。 若有比丘， 於我滅後， 入是行處、 及親近處， 說斯經時， 無有怯弱。 菩薩有時， 入於靜室， 以正憶念， 隨義觀法。 從禪定起， 為諸國王、 王子臣民、 婆羅門等， 開化演暢， 說斯經典， 其心安隱， 無有怯弱。 文殊師利！ 是名菩薩， 安住初法， 能於後世， 說法華經。」
"If there is a bodhisattva, in the evil age to come, whose heart holds no fear, and who wishes to teach this sūtra — he should enter proper conduct, and proper company. He should always keep far from kings, and kings' own sons, ministers and officials, from those given to violent sport, from caṇḍālas, and from followers of other paths. Nor should he keep close company with the arrogant, with those greedily attached to the lesser vehicle, scholars of the Three Baskets alone, monks who have broken the precepts, arhats in name only, and nuns who delight in laughter and games, deeply attached to the five desires, seeking extinction for themselves alone — none of these laywomen should he keep close company with either. But if such people come with a good heart, arriving at the bodhisattva's own place, wishing to hear the Buddha's path — the bodhisattva, with a heart free of fear, and without expecting anything, then teaches them the Dharma. Widows, unmarried women, and all those not male — none of these should he keep close company with, treating them as intimates. Nor should he keep close company with butchers and slaughterers, with hunters and fishers who kill for profit, who sell meat to live, or who trade in women's beauty — none of these should he keep close company with. Violent wrestling, every kind of frivolous performance, women who sell themselves — none of these should he keep close company with at all. He should not, alone in a hidden place, teach the Dharma to a woman; and when he does teach the Dharma, he permits no laughter or games. Entering a village to beg for food, he takes another monk with him; if there is no other monk, he holds the Buddha in mind with a single heart. This, then, is called proper conduct and proper company — and by means of these two, he is able to teach this sūtra safely and with a peaceful heart. Nor, further, does he dwell in things high, middling, or low, in the conditioned or the unconditioned, in the real or the unreal — nor does he discriminate this as male, that as female. Grasping no thing at all, neither knowing nor seeing it as a thing — this, then, is called a bodhisattva's proper conduct. All things are empty, having nothing at all in them, nothing that abides forever, and nothing that arises or ceases — this is called the wise one's proper company. Inverted thinking discriminates all things as existing or not existing, as real or not real, as arisen or not arisen. Dwelling in a quiet place, gathering in his own mind, he stands firm, unmoved, like Mount Sumeru. Contemplating all things as having nothing at all in them, like empty space itself, with nothing solid or fixed in them — not born, not brought forth, not moving, not turning back, abiding forever in a single mark — this is called proper company. If there is a monk who, after my own extinction, enters this proper conduct and this proper company, then when he teaches this sūtra, he will have no timidity in his heart. A bodhisattva may, at times, enter a still chamber, and with right mindfulness, contemplate things according to their meaning. Rising from meditative concentration, he opens and expounds this sūtra for kings, for kings' sons, ministers and people, and for brahmins, his heart at peace, without any timidity. Mañjuśrī! This is called a bodhisattva standing firm in the first of the four things, able, in the age to come, to teach the Lotus Sūtra."
Zhiyi reads this whole chapter's four practices as the same three disciplines named at the close of Part 11 — the Tathāgata's room, robe, and seat — now translated into ordinary conduct: stillness (止行) grounds the practice of body, insight (觀行) grounds the practice of mind, and compassion (慈悲行) grounds the practice of vow, with speech drawing on all three. He distinguishes "proper conduct" (行處) from "proper company" (親近處) as inward disposition and outward circumstance — the ground of forbearance held within, the concrete list of whom to avoid and why held without — and treats the second, longer definition of proper company (contemplating all things as empty of fixed nature) as a second, more advanced reading of the same instruction, not an unrelated addendum.
The list itself is worth reading plainly rather than smoothed over: it names political power, sectarian debate, entertainment, certain trades, and unsupervised closeness with women and with the "five kinds of person who are not male" — a traditional Indian Vinaya classification of persons excluded from ordination on grounds of indeterminate or nonstandard sex characteristics — as circumstances a still-developing teacher should avoid, not because contact itself is impure, but because each, in its own way, invites the kind of entanglement his practice is not yet stable enough to meet without harm to himself or distortion of the teaching. The text is explicit that when such people approach him first, in good faith, he teaches them without hesitation; the caution is against seeking out these circumstances, not against the people themselves.
2. The Second Practice: Right Conduct of Speech
「又，文殊師利！如來滅後，於末法中欲說是經，應住安樂行。若口宣說、若讀經時，不樂說人及經典過。亦不輕慢諸餘法師，不說他人好惡、長短。於聲聞人，亦不稱名說其過惡，亦不稱名讚歎其美，又亦不生怨嫌之心。善修如是安樂心故，諸有聽者不逆其意，有所難問，不以小乘法答，但以大乘而為解說，令得一切種智。」
"Furthermore, Mañjuśrī! In the Tathāgata's Dharma-ending age to come, a bodhisattva who wishes to teach this sūtra should stand firm in the peaceful practice. Whether speaking aloud or reading the sūtra, he does not delight in pointing out the faults of other people or of other scriptures. Nor does he treat other teachers of the Dharma with disdain, or speak of others' virtues and faults, their strengths and weaknesses. Toward those who follow the śrāvaka path, he neither names them to denounce their faults, nor names them to praise their virtues, and he gives rise to no resentment or aversion toward them at all. Because he cultivates well this peaceful heart, those who listen to him do not turn against his meaning; and when they raise difficult questions, he does not answer with the teachings of the lesser vehicle, but explains only by means of the great vehicle, so that they attain the wisdom of all modes."
「菩薩常樂， 安隱說法， 於清淨地， 而施床座。 以油塗身， 澡浴塵穢， 著新淨衣， 內外俱淨， 安處法座， 隨問為說。 若有比丘， 及比丘尼， 諸優婆塞， 及優婆夷、 國王王子、 群臣士民， 以微妙義， 和顏為說。 若有難問， 隨義而答， 因緣譬喻， 敷演分別。 以是方便， 皆使發心， 漸漸增益， 入於佛道。 除嬾惰意， 及懈怠想， 離諸憂惱， 慈心說法。 晝夜常說， 無上道教， 以諸因緣、 無量譬喻， 開示眾生， 咸令歡喜。 衣服臥具， 飲食醫藥， 而於其中， 無所悕望。 但一心念， 說法因緣， 願成佛道， 令眾亦爾。 是則大利， 安樂供養。 我滅度後， 若有比丘， 能演說斯， 妙法華經。 心無嫉恚， 諸惱障礙， 亦無憂愁， 及罵詈者， 又無怖畏 加刀杖等， 亦無擯出， 安住忍故。 智者如是， 善修其心， 能住安樂， 如我上說。 其人功德， 千萬億劫， 算數譬喻， 說不能盡。」
"A bodhisattva always delights in teaching the Dharma at peace: on clean ground, he sets out a seat; with oil he anoints his body, bathing away the dust and dirt; he puts on new, clean robes, pure within and without, and sits at rest on the Dharma seat, teaching according to what is asked. If there are monks, or nuns, laymen, or laywomen, kings or kings' sons, ministers or ordinary people — he teaches them, with a gentle countenance, the Dharma's subtle meaning. If there are difficult questions, he answers according to their true meaning, with causes and conditions and parables, expounding and distinguishing them. By these skillful means he causes all to give rise to the resolve for awakening, gradually increasing it, until they enter the buddha-path. Free of laziness and sloth, free of every anxiety, he teaches the Dharma with a compassionate heart. Day and night he constantly teaches the unsurpassed path, opening and revealing it to beings with every kind of cause and condition and immeasurable parables, causing them all to rejoice. Clothing and bedding, food and drink and medicine — in none of these does he place any hope; he holds in mind only the causes and conditions of teaching the Dharma, wishing to attain buddhahood, and to lead others to attain it too. This, then, is the greatest benefit, the truest peaceful offering. After my own extinction, if there is a monk able to teach this Wonderful Dharma Lotus Flower Sūtra, his heart free of envy and anger, of every hindrance and affliction, free too of anxiety, and of those who would curse and revile him, free of fear even of those who would strike him with swords and staves, and never driven out, because he stands firm in forbearance — the wise, cultivating their hearts well in this way, are able to dwell in this peace, just as I have taught above. That person's merit, through a thousand myriad koṭis of kalpas, could not be told to its end by any number or any parable."
This second practice is the narrowest of the four, and perhaps the most quietly demanding: not merely to avoid slandering others, but to avoid naming śrāvaka practitioners at all, whether to praise or to blame, and to avoid answering hard questions with the lesser vehicle's own teachings even when that might satisfy the questioner more easily. The instruction to answer only with the great vehicle recalls Part 11's warning against teaching this sūtra where it will not be received — the two chapters share the same underlying concern, that how and to whom the teaching is offered matters as much as its content.
3. The Third Practice: Right Conduct of Mind
「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，受持、讀誦斯經典者，無懷嫉妬諂誑之心，亦勿輕罵學佛道者，求其長短。若比丘、比丘尼、優婆塞、優婆夷，求聲聞者、求辟支佛者、求菩薩道者，無得惱之，令其疑悔，語其人言：『汝等去道甚遠，終不能得一切種智。所以者何？汝是放逸之人，於道懈怠故。』又亦不應戲論諸法，有所諍競。當於一切眾生起大悲想，於諸如來起慈父想，於諸菩薩起大師想，於十方諸大菩薩，常應深心恭敬禮拜。於一切眾生，平等說法，以順法故，不多不少，乃至深愛法者，亦不為多說。」 「文殊師利！是菩薩摩訶薩，於後末世法欲滅時，有成就是第三安樂行者，說是法時，無能惱亂，得好同學共讀誦是經，亦得大眾而來聽受，聽已能持，持已能誦，誦已能說，說已能書、若使人書，供養經卷，恭敬、尊重、讚歎。」
"Furthermore, Mañjuśrī! A bodhisattva-mahāsattva who, in the age to come, as the Dharma is about to disappear, upholds, reads, and recites this sūtra, should hold in his heart no envy, flattery, or deceit; nor should he treat with contempt or reviling those who study the Buddha's path, seeking out their weaknesses. If there are monks, nuns, laymen, or laywomen who seek the śrāvaka path, the pratyekabuddha path, or the bodhisattva path, he must not trouble them, causing them doubt or regret, by saying to them: 'You are all very far from the path, and will never, in the end, attain the wisdom of all modes. Why is this so? Because you are people of self-indulgence, indolent in the path.' Nor, further, should he engage in idle debate over doctrines, or dispute and contend over them. He should give rise, toward every being, to the thought of great compassion; toward every tathāgata, to the thought of a loving father; toward every bodhisattva, to the thought of a great teacher; and toward the great bodhisattvas of the ten directions, he should always, with a deep heart, revere and bow before them. To every being he teaches the Dharma equally; according to what the Dharma itself calls for, neither too much nor too little — and even to one who loves the Dharma deeply, he does not teach at excessive length." "Mañjuśrī! This bodhisattva-mahāsattva, in the age to come, as the Dharma is about to disappear, who has accomplished this third peaceful practice, when he teaches this Dharma, cannot be troubled or disturbed by anyone; he gains good fellow students to read and recite this sūtra together with him, and gains, too, a great assembly who come to listen and receive it. Having heard it, they are able to uphold it; having upheld it, they are able to recite it; having recited it, they are able to teach it; having taught it, they are able to copy it, or cause others to copy it, making offerings to the sūtra scroll, revering it, honoring it, and praising it."
「若欲說是經， 當捨嫉恚慢、 諂誑邪偽心， 常修質直行。 不輕蔑於人， 亦不戲論法， 不令他疑悔， 云汝不得佛。 是佛子說法， 常柔和能忍， 慈悲於一切， 不生懈怠心。 十方大菩薩， 愍眾故行道， 應生恭敬心， 是則我大師。 於諸佛世尊， 生無上父想， 破於憍慢心， 說法無障礙。 第三法如是， 智者應守護， 一心安樂行， 無量眾所敬。」
"If one wishes to teach this sūtra, one should cast off envy, anger, and arrogance, flattery, deceit, and a crooked and false heart, and constantly cultivate honest, upright conduct. Not treating others with contempt, nor engaging in idle debate over doctrines, not causing others doubt or regret, saying to them: 'You shall not attain buddhahood.' This child of the Buddha, teaching the Dharma, is always gentle and able to forbear, compassionate toward all, giving rise to no thought of indolence. Toward the great bodhisattvas of the ten directions, who out of pity for beings practice the path, he should give rise to a reverent heart, thinking: 'These are my own great teachers.' Toward every buddha, every world-honored one, he gives rise to the thought of an unsurpassed father, breaking down every thought of pride, so that his teaching of the Dharma meets no obstruction. The third practice is thus: the wise should guard it, with a single, undivided heart practicing this peaceful conduct, and be revered by beings beyond number."
Where the second practice governs speech toward others generally, this third practice governs the heart's own disposition — and names a temptation specific to teachers of this sūtra in particular: the wish to unsettle a rival practitioner's confidence by telling him plainly that his own path leads nowhere. The instruction not to do this is not a claim that the śrāvaka and pratyekabuddha paths are equal to the one buddha vehicle this sūtra has spent thirteen chapters distinguishing them from; it is a claim that unsettling someone else's confidence is never itself an acceptable teaching method, whatever the doctrinal stakes.
4. The Fourth Practice, and the Parable of the King's Hidden Pearl
「又，文殊師利！菩薩摩訶薩，於後末世法欲滅時，有持是法華經者，於在家、出家人中生大慈心，於非菩薩人中生大悲心，應作是念：『如是之人，則為大失。如來方便隨宜說法，不聞不知不覺、不問不信不解，其人雖不問不信不解是經，我得阿耨多羅三藐三菩提時，隨在何地，以神通力、智慧力引之，令得住是法中。』文殊師利！是菩薩摩訶薩，於如來滅後、有成就此第四法者，說是法時，無有過失，常為比丘、比丘尼、優婆塞、優婆夷、國王、王子、大臣、人民、婆羅門、居士等，供養恭敬、尊重讚歎。虛空諸天，為聽法故亦常隨侍。若在聚落、城邑、空閑林中，有人來欲難問者，諸天晝夜常為法故而衛護之，能令聽者皆得歡喜。所以者何？此經是一切過去、未來、現在諸佛神力所護故。文殊師利！是法華經，於無量國中，乃至名字不可得聞，何況得見受持讀誦？」 「文殊師利！譬如強力轉輪聖王，欲以威勢降伏諸國，而諸小王不順其命，時轉輪王起種種兵而往討罰。王見兵眾戰有功者，即大歡喜，隨功賞賜，或與田宅、聚落、城邑；或與衣服、嚴身之具；或與種種珍寶：金、銀、琉璃、車璩、馬腦、珊瑚、虎珀，象馬車乘，奴婢人民。唯髻中明珠，不以與之。所以者何？獨王頂上有此一珠，若以與之，王諸眷屬必大驚怪。 「文殊師利！如來亦復如是，以禪定智慧力得法國土，王於三界，而諸魔王不肯順伏。如來賢聖諸將與之共戰，其有功者，心亦歡喜，於四眾中為說諸經，令其心悅，賜以禪定、解脫、無漏根力、諸法之財，又復賜與涅槃之城，言得滅度，引導其心，令皆歡喜，而不為說是法華經。 「文殊師利！如轉輪王，見諸兵眾有大功者，心甚歡喜，以此難信之珠，久在髻中不妄與人，而今與之。如來亦復如是，於三界中為大法王，以法教化一切眾生。見賢聖軍，與五陰魔、煩惱魔、死魔共戰，有大功勳，滅三毒，出三界，破魔網，爾時如來亦大歡喜。此法華經，能令眾生至一切智，一切世間多怨難信，先所未說而今說之。文殊師利！此法華經，是諸如來第一之說，於諸說中最為甚深，末後賜與，如彼強力之王久護明珠，今乃與之。文殊師利！此法華經，諸佛如來祕密之藏，於諸經中最在其上，長夜守護不妄宣說，始於今日乃與汝等而敷演之。」
"Furthermore, Mañjuśrī! A bodhisattva-mahāsattva who, in the age to come, as the Dharma is about to disappear, upholds this Lotus Sūtra, should give rise to great loving-kindness toward those still at home and those who have left home alike, and give rise to great compassion toward those who are not yet bodhisattvas, thinking: 'Such people have suffered a great loss. The Tathāgata teaches the Dharma by skillful means, according to what is fitting, yet these people neither hear it, nor know it, nor perceive it; they neither ask about it, nor believe it, nor understand it. Yet even though this person does not ask about, believe, or understand this sūtra, when I myself attain unsurpassed, perfect and complete awakening, then wherever he may be, I shall, by the power of spiritual penetration and the power of wisdom, draw him in, and cause him to come to dwell within this Dharma.' Mañjuśrī! This bodhisattva-mahāsattva who, after the Tathāgata's extinction, has accomplished this fourth practice, when he teaches this Dharma, commits no fault; he is constantly honored, revered, and praised with offerings by monks, nuns, laymen, laywomen, kings, kings' sons, ministers, common people, brahmins, and householders. The gods of empty space, too, for the sake of hearing the Dharma, constantly attend and wait upon him. Should anyone, in a village, a city, or a forest hermitage, come wishing to trouble him with hard questions, the gods, day and night, for the Dharma's sake, constantly protect and guard him, and cause all who listen to him to rejoice. Why is this so? Because this sūtra is protected by the majestic power of all buddhas, past, future, and present. Mañjuśrī! In immeasurable lands, this Lotus Sūtra cannot even be heard by name — how much less seen, upheld, read, or recited? "Mañjuśrī! Suppose a powerful wheel-turning sage-king, wishing to subdue every land by his own might, finds that certain lesser kings will not obey his command; the wheel-turning king then raises armies of every kind and goes to punish them. When the king sees soldiers among his troops who have fought with distinction, he rejoices greatly, and rewards them according to their deeds — giving to some fields and houses, villages and cities; to others, robes and ornaments for the body; to others, every kind of treasure: gold, silver, lapis lazuli, giant clamshell, agate, coral, and amber, elephants, horses, chariots, and even manservants and maidservants. Only the bright jewel in his own topknot he does not give to them. Why is this so? Because this single jewel rests upon the king's head alone; were he to give it away, all the king's own household would surely be greatly alarmed. "Mañjuśrī! The Tathāgata is exactly the same. By the power of meditative concentration and wisdom, he has attained the land of the Dharma, and reigns as king over the three realms; yet the demon-kings will not consent to submit to him. The Tathāgata's worthy and sagely generals join battle with them, and when one of them has fought with distinction, the Tathāgata's own heart, too, rejoices; before the fourfold assembly he teaches them various sūtras, causing their hearts to be glad, and bestows on them meditative concentration, liberation, the faculties and powers free of outflow, and the wealth of the various teachings; he bestows on them, further, the city of nirvāṇa, telling them they have attained extinction, and leading their hearts on, causing them all to rejoice — yet still he does not teach them this Lotus Sūtra. "Mañjuśrī! Just as the wheel-turning king, seeing among his troops one who has achieved great distinction, rejoices greatly in his heart, and at last gives him this jewel so hard to believe in, so long kept hidden in his own topknot, never given lightly to anyone, and now at last gives it to him — the Tathāgata is exactly the same. As the great Dharma-king within the three realms, he teaches and transforms all beings by means of the Dharma. Seeing his worthy and sagely army do battle with the demon of the five aggregates, the demon of the afflictions, and the demon of death, achieving great merit, extinguishing the three poisons, going forth from the three realms, and breaking through the demon's net — at that time the Tathāgata, too, rejoices greatly. This Lotus Sūtra is able to bring beings to the wisdom of all modes; throughout the whole world it meets much resentment and is hard to believe, and what was never taught before is taught only now. Mañjuśrī! This Lotus Sūtra is the foremost teaching of every tathāgata, the most profound among all their teachings, bestowed only at the very last — just as that powerful king, having long guarded his bright jewel, gives it only now. Mañjuśrī! This Lotus Sūtra is the secret treasury of all buddhas and tathāgatas, foremost among all their sūtras; guarded through the long night and never taught carelessly, it is only from this very day that I begin to expound it to you."
「常行忍辱， 哀愍一切， 乃能演說， 佛所讚經。 後末世時， 持此經者， 於家出家， 及非菩薩， 應生慈悲， 斯等不聞， 不信是經， 則為大失。 我得佛道， 以諸方便， 為說此法， 令住其中。 譬如強力， 轉輪之王， 兵戰有功， 賞賜諸物， 象馬車乘， 嚴身之具， 及諸田宅， 聚落城邑， 或與衣服， 種種珍寶， 奴婢財物， 歡喜賜與。 如有勇健， 能為難事， 王解髻中， 明珠賜之。 如來亦爾， 為諸法王， 忍辱大力， 智慧寶藏， 以大慈悲， 如法化世。 見一切人、 受諸苦惱， 欲求解脫， 與諸魔戰。 為是眾生， 說種種法， 以大方便， 說此諸經。 既知眾生， 得其力已， 末後乃為， 說是法華。 如王解髻， 明珠與之。 此經為尊， 眾經中上， 我常守護， 不妄開示， 今正是時， 為汝等說。 我滅度後， 求佛道者， 欲得安隱， 演說斯經， 應當親近， 如是四法。 讀是經者， 常無憂惱， 又無病痛， 顏色鮮白， 不生貧窮、 卑賤醜陋。 眾生樂見， 如慕賢聖， 天諸童子， 以為給使。 刀杖不加， 毒不能害， 若人惡罵， 口則閉塞。 遊行無畏， 如師子王， 智慧光明， 如日之照。 若於夢中， 但見妙事。 見諸如來， 坐師子座， 諸比丘眾、 圍繞說法。 又見龍神、 阿修羅等， 數如恒沙， 恭敬合掌， 自見其身， 而為說法。 又見諸佛， 身相金色， 放無量光， 照於一切， 以梵音聲， 演說諸法。 佛為四眾， 說無上法， 見身處中， 合掌讚佛， 聞法歡喜， 而為供養， 得陀羅尼， 證不退智。 佛知其心， 深入佛道， 即為授記， 成最正覺： 『汝善男子！ 當於來世， 得無量智， 佛之大道。 國土嚴淨， 廣大無比； 亦有四眾， 合掌聽法。』 又見自身， 在山林中， 修習善法， 證諸實相， 深入禪定， 見十方佛。 諸佛身金色， 百福相莊嚴， 聞法為人說， 常有是好夢。 又夢作國王， 捨宮殿眷屬， 及上妙五欲， 行詣於道場。 在菩提樹下， 而處師子座， 求道過七日， 得諸佛之智。 成無上道已， 起而轉法輪， 為四眾說法， 經千萬億劫， 說無漏妙法， 度無量眾生。 後當入涅槃， 如烟盡燈滅。 若後惡世中， 說是第一法， 是人得大利， 如上諸功德。」
"Always practicing forbearance, holding pity for all beings, one is then able to teach this sūtra praised by the Buddha. In the age to come, whoever upholds this sūtra should give rise to compassion toward those at home and those gone forth from home, and toward those not yet bodhisattvas — for these, if they do not hear and do not believe this sūtra, will have suffered a great loss. When I myself attained the Buddha's path, I taught this Dharma by every skillful means, so that beings might come to dwell within it. It is like a powerful wheel-turning king who, when his soldiers have fought with distinction, rewards them with every kind of thing — elephants, horses, chariots, ornaments for the body, fields and houses, villages and cities, or robes, every kind of treasure, servants and wealth, given joyfully. But to one who has shown valor, able to accomplish some difficult deed, the king undoes his own topknot, and gives him the bright jewel within it. The Tathāgata is exactly the same: as the Dharma-king of all things, forbearance his great strength, wisdom his treasury, he transforms the world by the Dharma with great loving-kindness and compassion. Seeing all people undergoing every suffering, seeking liberation, doing battle with the demons— for the sake of these beings, he teaches every kind of Dharma, and by great skillful means teaches these various sūtras. Only once he knows that beings have gained their strength does he, at the very last, teach this Lotus Sūtra — just as the king undoes his topknot, and gives the bright jewel to him. This sūtra is the most honored, foremost among all sūtras; I have always guarded it, never revealing it carelessly, and only now, at this very time, do I teach it for your sake. After my own extinction, those who seek the buddha-path, wishing to teach this sūtra safely and at peace, should draw close to these four things. Whoever reads this sūtra will always be free of anxiety, free too of sickness and pain, their countenance bright and clear, never born into poverty, low station, or ugliness. Beings will delight to see them, longing for them as for the worthy and the sagely, and the sons of the gods will serve and attend them. Swords and staves will not touch them, poison will not harm them; should anyone revile them with evil words, that person's own mouth will fall silent. Wandering and teaching without fear, like the king of lions, their wisdom shining like the light of the sun. And in their dreams, they will see only wondrous things. They will see every tathāgata, seated on a lion throne, surrounded by monks, teaching the Dharma. They will see, too, dragon spirits and asuras, numerous as the sands of the Ganges, reverently joining their palms; they will see themselves teaching the Dharma among them. They will see, too, every buddha, their bodies the color of gold, radiating immeasurable light, illuminating all things, teaching every doctrine with a Brahma-voice. The buddhas, teaching the unsurpassed Dharma for the fourfold assembly, will show them standing in the very midst of it, joining their palms and praising the Buddha, hearing the Dharma with joy, and making offerings; they will attain dhāraṇīs, and realize the wisdom that never turns back. Knowing that their hearts have entered deeply into the buddha-path, the Buddha will then bestow on them a prediction of the highest, true awakening: 'You, good sons! In the age to come, you shall attain immeasurable wisdom, the buddha's great path. Your lands shall be adorned and pure, vast beyond compare, and there too shall be a fourfold assembly, joining their palms to hear the Dharma.' They will see themselves, too, dwelling in mountain forests, cultivating wholesome practices, realizing the true mark of all things, entering deeply into meditative concentration, and beholding the buddhas of the ten directions. The buddhas' bodies the color of gold, adorned with the marks of a hundred merits, hearing the Dharma and teaching it to others — such good dreams they will always have. They will dream, too, of becoming a king, forsaking palace and household, and every excellent sensual pleasure, going forth to the place of awakening. Beneath the bodhi tree, seated upon the lion throne, seeking the path for seven days, they attain the wisdom of every buddha. Having accomplished the unsurpassed path, they rise and turn the wheel of the Dharma, teaching the fourfold assembly for a thousand myriad koṭis of kalpas, teaching the wondrous Dharma free of outflow, and bringing immeasurable beings across. Afterward they shall enter nirvāṇa, like smoke exhausted and a lamp extinguished. If, in the evil age to come, one teaches this foremost Dharma, that person gains the greatest benefit, every merit described above."
Zhiyi reads this parable in two matched halves, the withholding and the giving, each mapped in detail onto the Buddha's own teaching career. The wheel-turning king's earlier gifts — fields, houses, ornaments, even elephants and chariots — stand for the meditative attainments, liberations, and provisional teachings the Buddha bestowed for decades before this sūtra: real rewards, genuinely earned, but not the one jewel. The jewel itself, hidden in the king's own topknot, Zhiyi glosses as the wisdom of the middle way and the buddha's permanent nature, "concealed by the provisional, disclosed in the actual" (實為權所隱) — kept back not out of stinginess but because premature disclosure, to soldiers who have not yet won the decisive battle, would only cause alarm, exactly as it would alarm the king's own household. What makes a soldier ready is named plainly in the parable's own terms: not any single deed, but victory over the "five-aggregate demon, the affliction demon, and the death demon" — the three obstacles this sūtra treats as what the earlier, provisional teachings were actually for.
Read against the chapter's own opening question, this parable answers Mañjuśrī on two levels at once. On one level, it explains why this teaching comes now, in fascicle five, after ten chapters of predictions built on a foundation of skillful means — the assembly has, in the sūtra's own narrative logic, already won the battle the earlier teachings prepared them for. On another, it sets the standard the four peaceful practices exist to protect: a teacher not yet stable in body, speech, mind, and vow is, in this parable's own image, a soldier who has not yet won the battle the jewel was withheld from lesser victories to reward.