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＜凡例＞

• [ ]内：鳩摩羅什訳。
• =：梵語アルファベット表記を推測される意味で区切った個所。
• ･：梵語アルファベット表記を読みやすくするために区切った個所。
• ^イ列^：フォントに無い文字
• この色のハイライトは構文の取りにくい個所(SVOCMいずれかを斜体)

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帰敬偈

※この箇所は鳩摩羅什訳にはない

Oṃ homage to all of Buddhas and all of Bodhisattvas.
オーム、一切の諸仏と一切の諸菩薩を礼拝します。

Homage
　to all Ones who has thus gone,
　to all Pratyeka Buddhas[辟支仏(縁覚)],
　to all Sound Hearers[声聞],
　and to all Bodhisattvas in the Past, the Future, the Present.
一切の如来、一切の辟支仏、一切の声聞、過去未来現在における一切の菩薩を礼拝します。

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THE LOTUS SUTRA
蓮華のスートラ[妙法蓮華経]

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Chapter I Introduction
第1章 導入[序品第一]

※[如是我聞。一時仏住...各礼仏足。退坐一面。]相当部

https://youtu.be/AyuDIXfSUTI?t=48

Thus have I heard.
Once the Buddha was staying in the city of Rāja=gṛ･ha[王舎城], on the mountain called Gṛ･dh･ra=kūṭa[耆闍崛], together with a great assembly of twelve thousand monks, all of whom were arhats whose corruption was at an end, who were free from the confusion of desire, who had achieved their own goals, shattered the bonds of existence, and attained complete mental discipline.

• corruption(名)：堕落・腐敗
• confusion(名)：混乱・当惑・うろたえ
• discipline(名)：訓練・鍛錬・しつけ、規律・統制・自制
  had achieved their own goals, shattered the bonds of existence, and attained complete mental discipline：逮得己利。尽諸有結。心得自在。

Their names were
　Āj･ñāta=kauṇ･ḍinya[阿若憍陳如],
　Mahā=kāśyapa[摩訶迦葉],
　Uruvil･va=kāśyapa[優楼頻螺迦葉],
　Gayā=kāśyapa[伽耶迦葉],
　Nadī=kāśyapa[那提迦葉],
　Śāri=putra[舎利弗],
　Mahā=maud･gal=yā･yana[大目揵連],
　Mahā=kāt=yā･yana[摩訶迦旃延],
　Aniruddha[阿^少兔^楼駄],
　Kapphiṇa[劫賓那],
　Gavāṃ=pati[劫賓那],
　Revata[離婆多],
　Pilin･da=vatsa[畢陵伽婆蹉],
　Bakkula[薄拘羅],
　Mahā=kauṣ･ṭhila[摩訶拘絺羅],
　Nanda[難陀],
　Sundara=nanda[孫陀羅難陀],
　Pūrṇa=maitrā･yaṇī=putra[富楼那弥多羅尼子],
　Subhūti[須菩提],
　Ānanda[阿難],
　and Rāhula[羅睺羅].

All of them were great arhats, known to the assembly.

There were in addition two thousand others, both those who had more to learn and those who did not.
The nun Mahā=prajā･patī[摩訶波闍波提] was there, together with her six thousand attendants; and also the nun Yaśodharā[耶輸陀羅], Rāhula’s mother, together with her attendants.

• nun(名)：修道女・尼僧(sister)(⇔monk)

There were also eighty thousand bodhisattva mahāsattvas, all of whom were irreversible from highest, complete enlightenment (anuttarā samyaksaṃbodhi).

• irreversible(形)：後戻りできない・後退できない

They had obtained the dhāraṇīs, were established in eloquence, and had turned the irreversible wheel of the Dharma.
Each had paid homage to countless hundreds of thousands of buddhas, planted roots of merit in their presence, and had always been praised by those buddhas.

• obtain(動)：獲得する・入手する、得させる
• eloquence(名)：雄弁・能弁・巧みな話術

They had also cultivated compassion within themselves, skillfully caused others to enter the wisdom of a buddha, obtained great wisdom, and reached the other shore.
All of them were famous throughout countless worlds and had saved innumerable hundreds of thousands of sentient beings.

• compassion(名)：(深い)同情・哀れみ ※sympathyよりも深い同情と助けようという気持ちを表す
• skillfully(副)：上手に・巧みに
• throughout A(前)：Aを通してずっと、Aの至るところに ※throughの強意形
• innumerable(形)：おびただしい・無数の
• sentient(形)：知覚力のある、感覚をもった

They were
　Mañjuśrī[文殊師利],
　Avalokite=śvara[観世音],
　Mahā=sthāma=prāpta[得大勢],
　Nityo=dyukta[常精進],
　A=nik･ṣipta=dhura[不休息],
　Ratna=pāni[法掌],
　Bhai･ṣaj･ya=rāja[薬王],
　Pradāna=śūra[勇施],
　Ratna=candra[宝月],
　Candra=prabha[月光],
　Pūrṇa=candra[満月],
　Mahā=vikramin[大力],
　Ananta=vikramin[無量力],
　Trai=lokya=vikrama[越三界],
　Bhadra=pāla[颰陀婆羅],
　Maitreya[弥勒],
　Ratnā=kara[宝積],
　and Susā･tha=vāha[導師].

There were altogether eighty thousand such bodhisattva mahāsattvas.

At that time Śakra, king of the devas[釈提桓因], was also there, attended by twenty thousand devaputras[天子].
Candra[名月], Samanta=gandha[普香], and Ratna=prabha[宝光], and the great devas of the four quarters were there, together with a retinue of ten thousand devaputras.

• attend(動)：出席する、付き添う・随行する
• quarters(名)：四方、四分の一
• retinue(名)：(集合的に・単複同形)従者

The devaputras Īśvara[自在] and Mahe=śvara[大自在] were there, attended by thirty thousand devaputras.

Brahma[梵], the lord of the sahā world[娑婆世界],
　as well as the great Brahma Śikhin[尸棄大梵]
　and the great Brahma Jyotiṣ=prabha[光明大梵]
were there, together with a retinue of twelve thousand devaputras.

The eight nāga kings[龍王]—namely,
　Nanda[難陀],
　Upa=nanda[跋難陀],
　Sāgara[娑伽羅],
　Vāsu･kin[和修吉],
　Tak･ṣaka[徳叉迦],
　Anava=tapta[阿那婆達多],
　Manasvin[摩那斯],
　and Utpa･laka[優鉢羅]
—were also there, each of them surrounded by several hundreds of thousands of attendants.

There were four kings of the kiṃ･naras[緊那羅王] whose names were
　Dharma[法],
　Su=dharma[妙法],
　Mahā=dharma[大法],
　and Dharma=dhara[持法],
and each had several hundreds of thousands of attendants.

The four kings of the gandharvas[乾闥婆] were there.
They were
　Mano･jña[楽],
　Mano･jña=svara[楽音],
　Madhura[美],
　and Madhura=svara[美音],
each of them also with several hundreds of thousands of attendants.

There, too, were four kings of the asuras[阿修羅], called
　Baḍin[婆稚],
　Khara=skandha[佉羅騫馱],
　Vema=citra[毘摩質多羅],
　and Rahu[羅睺],
each with several hundreds of thousands of attendants.

Mahā=tejas[大威徳],
Mahā=kāya[大身],
Mahā=pūrṇa[大満],
and Mahar･ddhi=prāpta[如意],
the four kings of the garuḍas[迦楼羅],
were there together with several hundreds of thousands of attendants.

Finally, King Ajāta=śatru[阿闍世], Vaidehī’s son[韋提希子], was also there with several hundreds of thousands of his attendants.

Each of them, after having bowed at the Buddha’s feet, withdrew and sat to one side.

• bow
  →| boʊ | (!-owは| oʊ | ) ：弓、蝶結び/弓で弾く、曲げる、曲がる
  →| baʊ | (!-owは| aʊ | ; boughと同音)：お辞儀する・頭を下げる

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Chapter II Skillful Means
第2章 巧みな方法[方便品第二]

※[爾時世尊。從三昧安詳而起。...如是本末究竟等。]相当部

https://youtu.be/jM9AuM7j-sM?t=8

At that time the Bhagavat arose tranquilly with insight out of samādhi and addressed Śāriputra:
“Profound and immeasurable is the wisdom of the buddhas.

• tranquilly(副)：穏やかに、落ち着いて
• insight(名)：見識・洞察、洞察力
• address(動)：話しかける(speak toよりかたい表現)
• profound(形)：深い・深遠な
• immeasurable(形)：広大な・計測できない・無限の

The gate to their wisdom is hard to enter and difficult to understand.
None of the śrāvakas[声聞] and pratyekabuddhas may be capable of understanding it.
Why is this?
The buddhas have closely attended innumerable hundreds of thousands of myriads of koṭis of other buddhas.

• closely(副)：ぴったりと・密接に、近く
• innumerable(形)：数え切れない・おびただしい・無数の(countless)
• myriads of A：無数のA

They have exhaustively carried out practices with courage and persistence under uncountable numbers of buddhas, their names becoming universally renowned.

• exhaustively(副)：余すところなく・徹底的に
• carried out：〈…を〉成し遂げる; 実行する, 執り行なう
• courage(名)：勇気・度胸・精神力
• persistence(名)：根気よさ・粘り強さ・しつこさ、永続・持続性
• renowned(形)：著名な・名声ある(famous)

They have perfected this profound and unprecedented Dharma, and their intention in adapting their explanations to what is appropriate is difficult to understand.

• perfect(動)：を完成する・仕上げる、を完全なものにする
• intention(名)：意図・意向・意思、狙い・目的
• adapt A to B(動)：AをBに適応[適用・適合]させる
• unprecedented(形)| ʌ̀nprésədèntɪd |：前例のない・前代未聞の、空前の

“O Śāriputra! After attaining buddhahood I expounded the teaching extensively with various explanations and illustrations, and with skillful means (upāya) led sentient beings to rid themselves of their attachments.

• attain(動)：成し遂げる・達成する・獲得する
• expound(動)：説明する、論述する
• extensively(副)：広範囲にわたって、大規模に、広々と
• illustration(名)：<C>実例・例、<U>図などによる説明、<C>イラスト・挿絵・図解
• sentient(形)：〖通例名詞の前で〗感覚を持った; 知覚力のある.
• sentinent beings[衆生]
• rid A of B：A〈場所･組織･人など〉からB〈望ましくない物･人など〉を取り除く, 免れさせる, 除去する
• attachment(名)：愛情・愛着

Why is this?
Because all the Tathāgatas have attained perfect mastery of skillful means, wisdom, and insight.
“O Śāriputra! The wisdom and insight of the Tathāgatas is extensive, profound, immeasurable, and unhindered.

• unhindered(形)：妨害されていない・妨げられていない

They are possessed of power, fearlessness, meditation, liberation, and samādhi that is profound and endless.
They have completely attained this unprecedented Dharma.

• liberation(名)：解放
• be possessed of A：〈人が〉A〈能力, 性質〉を持っている

“O Śāriputra! The Tathāgatas can, through various methods, skillfully illuminate the Dharma with gentle speech and gladden the hearts of the assemblies.

• illuminate(動)：解き明かす、照らし出す・明るくする
• gladden(動)：喜ばせる・楽しませる

“O Śāriputra! To put it briefly, the buddhas have attained this immeasurable, limitless, and unprecedented Dharma.

• briefly(副)：簡潔に・手短に、ちょっと・少しの間

Enough, O Śāriputra, I will speak no further.
Why is this?
Because the Dharma that the buddhas have attained is foremost, unique, and difficult to understand.

• foremost(形)：第一級の・最も重要な

No one but the buddhas can completely know the real aspects of all dharmas
—that is to say their character, nature, substance, potential, function, cause, condition, result, effect, and essential unity.”

• substance(名)：実体、物質
• essential(形)：本質的な、必要不可欠な

[如是妙法。諸仏如来。時乃説之。如優曇鉢華。...是為諸仏。唯以一大事因縁故。出現於世。]相当部

https://youtu.be/jM9AuM7j-sM?t=953

“Only very rarely do the Buddha Tathāgatas teach such a True Dharma as this, as rarely as the uḍumbara flower blooms.

• rarely(副)：めったに〜しない(seldom, hardly everはほぼ同義)
• bloom(名)：<C>花

“O Śāriputra! Trust and accept what the Buddha teaches!
My words are never false.

• false(形)：間違った、偽の

“O Śāriputra! The real intention of all the buddhas in adapting their explanations to what is appropriate is difficult to understand.
Why is this?
Because I have expounded the teachings with innumerable skillful means and various kinds of explanations and illustrations.
Yet this Dharma is beyond reason and discernment.

• beyond A(前)：Aを越えて
• discernment(名)：<U>｟かたく･ほめて｠ (鋭い)識別[認識, 洞察]力, 眼識

Only the buddhas can understand it.
Why is this?
Because the Buddha Bhagavats appear in this world for one great purpose alone.

• alone
  -(形)be alone：たった一人で、孤独で
  -(形)A alone：(他を排除して)まさにA〈人･物〉だけ, もっぱらAのみ (!Aは〖名詞〗〖代名詞〗; 〖副詞〗とも考えられる)
  -(副)：一人で, 単身[単独]で; …だけで, 独力で (｟くだけて｠ ではby oneself, on one's ownがよく用いられる)

O Śāriputra! Now I will explain why I said that the Buddha Bhagavats appear in this world for only one great purpose.
“The Buddha Bhagavat appear in this world to cause sentient beings to aspire toward purity and the wisdom and insight of the buddhas.

• aspire(自動)：«…することを/…を» 熱望する, 切望する «to do/to, toward, for, after»

They appear in this world to manifest the wisdom and insight of the buddhas to sentient beings.

• manifest(他動)：
  -1 «…として» 〈感情･態度など〉をはっきりと出す [示す] «in» ; 〖～ oneself〗 «…となって» 現れる
  -2 〈質･特質など〉を明らかにする, 証明する.
  -3 …を積荷目録[乗客名簿]に載せる.

They appear in this world to cause sentient beings to attain the wisdom and insight of a buddha’s enlightenment.
They appear in this world in order to cause sentient beings to enter the path of the wisdom and insight of a buddha.
“O Śāriputra! For this one great reason alone the buddhas have appeared in this world.”

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Chapter XVI The Lifespan of the Tathāgata
第十六章 タターガタの寿命[如来寿量品第十六]

[自我偈]相当部

https://youtu.be/D5vC-nZzKYM?t=840

Since I attained buddhahood, Immeasurable hundreds of thousands of myriads Of koṭis of incalculable kalpas[劫] have passed.
I have been constantly teaching the Dharma, Through these immeasurable kalpas, Leading and inspiring Innumerable koṭis of sentient beings And enabling them to enter the buddha path.

• inspire(動)：鼓舞する、喚起する

Using skillful means I have manifested the state of nirvana To bring sentient beings to this path;

• state(名)：状態・状況、国・州

Yet I have not actually entered nirvana, But continually abide here expounding the Dharma.

• continually(副)：絶え間なく、連続して
• abide
  -(他動)：
  　1 〖通例can, couldを伴って否定文･疑問文で〗〈事･人〉を我慢する, …に耐える; 〖～ doing/to do〗 …することを我慢する (!受け身にしない) . 
  　2 ｟古｠ …を待つ(wait for)
  -(自動)：
  　｟文･古｠ ; 〖～＋副詞〗 住む, とどまる (!〖副詞〗は場所の表現) ; 〈感情･記憶などが〉 «…に» (そのまま)残る «in» 

Although I am always among these erring beings, With my transcendent powers, I prevent them from seeing me.

• err(動)：誤る・過ちを犯す
• transcendent(形)：卓越した・抜群の、超越的な

The sentient beings, Seeing me enter perfect extinction Earnestly revere my relics And, filled with longing, Yearn for me.

• extinction(名)：絶滅・消滅・死滅
• earnestly(副)：誠実に、熱心に
• revere(動)：深く尊敬する・あがめる
• relic(名)：遺物・遺品、遺骨、聖遺物
• longing(名)：熱望・切望・あこがれ
• yearn for A：Aにあこがれる・Aを慕う・切望する

When the sentient beings become Sincere, mild, and receptive, And, wanting wholeheartedly to meet the Buddha, Are willing to give unsparingly Of their bodies and lives, Then I, together with the sangha, Will appear on Mount Gṛdhrakūṭa.

• sincere(形)：正直な、誠実な
• receptive(形)：理解がある・ものわかりの良い
• wholeheartedly(副)：心から〈信じる･援助するなど〉
• unsparingly(副)：«…で» 物惜しせず, 気前よく «of, in»

I will declare this to sentient beings:

• declare(動)：宣言する、明言する、断言する

Although I am always here without extinction, Through the power of skillful means I manifest extinction and nonextinction.
If there are any sentient beings in other worlds Who respect and believe in me, I will also teach them the highest Dharma.
Not knowing this, you only think That I have entered parinirvāṇa.
I see all sentient beings Submerged in the ocean of suffering.

• submerged(形)：水中の

That is why, by not manifesting my form, I cause them to yearn for me.
Then, after awakening this longing, I appear and expound the Dharma;
Such are my transcendent powers.
For innumerable kalpas I have constantly resided On Mount Gṛdhrakūṭa and elsewhere.

• reside(動)：居住する・駐在する

When sentient beings see themselves Amidst a conflagration At the end of a kalpa, It is in fact my tranquil land, Always full of devas and humans.

• amidst(前)：｟文｠＝amid：｟文｠ …のまん中に[で], …の中に[で](among); 〈混乱･騒ぎなど〉の最中に, …の間に (!amid, amidstのいずれも｟かたく｠ , 通例inかamongを用いる
• conflagration(名)：大火・大火災・戦争

All the gardens and palaces Are adorned with various gems.

• adorn(動)：飾る・装飾する
• gem(名)：宝石

The jeweled trees abound with flowers and fruits, And the sentient beings are joyful among them.

• abound(動)：たくさんある[いる]

The devas beat heavenly drums Making constant and varied music.
They rain down māndārava flowers Upon the Buddha and the great assembly.
Although my Pure Land never decays, The sentient beings see it as ravaged by fire And torn with anxiety and distress;

• decay(動)：腐敗する、老朽化する、荒廃する・衰える
• ravage(動)：破壊する・荒らす
• torn＜tearの過去分詞
• anxiety(名)：心配・不安
• distress(名)：苦悩・苦痛

They believe it is filled with these things.
Because of their misdeeds These erring sentient beings do not hear The name of the Three Treasures For incalculable kalpas.

• misdeeds(名)：悪行・不正行為・犯罪

But all who cultivate merit, And are receptive and honest, Will see me residing here, Expounding the Dharma.
For the sake of these sentient beings I teach that the lifespan Of the Buddha is immeasurable.
To those who, after a long time, Finally see the Buddha, I teach that it is difficult to meet him.
Such is the power of my wisdom.
The light of my wisdom illuminates immeasurably And my lifespan is of innumerable kalpas.
This has been achieved through long practice.
You wise ones, do not give in to doubt!

• wise(形)：賢い・賢明な・分別のある
• give in to A：Aに負ける＜誘惑、感情、周囲の環境などに対して屈する＞

Banish all doubt forever!

• banish(動)：締め出す・追い払う

The Buddha’s words are true, never false.
It is like the physician Who proclaimed his own death, Although it was untrue.

• proclaim(動)：宣言する

He did this to cure his delirious sons, Through excellent skillful means;

• delirious(形)：精神錯乱状態の(せん妄の)

So no one could say he really spoke falsehood.
I, also, being the father of the world, Cure those who suffer.
To the deluded and unenlightened I say that I have entered nirvana, Although, in fact, I am really here.

• delude(動)：惑わす・だます
• unenlightened(形)：無知の・偏見にとらわれた

For if they were to see me, They would become lazy and arrogant.
Attached to the desires of the five senses, They would fall into the troubled states of being.
Always aware of which sentient beings Practice the path and which do not, I teach the Dharma in various ways, According to their ability to be saved.

• according to A：Aによれば、Aに応じて

I am always thinking:
By what means can I cause sentient beings to be able to Enter the highest path And quickly attain the Dharma?

---

Chapter XIX The Benefits Obtained by an Expounder of the Dharma
第19章 法の解説者が得る利益[法師功徳品第十九]

[復次常精進。...若書写。得千二百意功徳。以是清浄意根。...亦是先仏。経中所説。]相当部

https://youtu.be/sIftHK6EmQQ?t=1401

“Furthermore, O Sa=tata=samitābhi･yukta, a son or a daughter of a virtuous family who preserves, recites, explains, or copies this sutra, after the parinirvāṇa of the Tathāgata will attain twelve hundred qualities of the mind.

Through their pure faculty of mind, on hearing but a single verse or a single line, they will become versed in the immeasurable and limitless meaning.

“If, after having understood this meaning, they teach a single line or a single verse for the period of one month, four months, or one year, all the teachings they expound will be entirely characterized by the mark of truth, in accordance with its meaning.

“If they teach the works on worldly affairs, treatises on political science or enterprise, all these will be in harmony with the True Dharma.

They will completely know the minds of those sentient beings who pass through the six transmigratory states in the great manifold cosmos—their workings, shifts, and fallacies—even though they have not yet attained the uncorrupted wisdom.

Their faculty of mind will be pure just like this.

“Whatever this person contemplates, judges, or expounds will be nothing but the True Buddha-Dharma, which has also been taught in the sutras by previous buddhas.”

---

Chapter XX Bodhisattva Sadāparibhūta
第20章 サダーパリブータ菩薩[常不軽菩薩品第二十]

[最初威音王如来。既已滅度。正法滅後。...優婆塞。優婆夷。号之為常不軽。]相当部

https://youtu.be/ILSPrebR5M8?t=205

“After the parinirvāṇa of the first Tathāgata Bhīṣma･garji･tasvara･rāja, there were excessively proud and overbearing monks in the Age of the Semblance Dharma, after the True Dharma had been extinguished.

At that time there was also a monk, a bodhisattva, called Sadāparibhūta (Never Despising).

“O Mahāsthāmaprāpta, why was he called Sadāparibhūta?

Because whenever he saw any monk, nun, layman, or laywoman, he would praise and pay homage to them, saying:

I deeply respect you. I dare not belittle you. Why is this? Because all of you practice the bodhisattva path, and will become buddhas.

“Furthermore, this monk did not concentrate himself on reciting the sutras but only paid homage such that, even when he saw the fourfold assembly from afar, he would go up to them, praise, and pay homage to them, saying:

I dare not belittle you, because you will all become buddhas.

“In the fourfold assembly there were some whose minds were impure and who became angry, and reviled and disparaged him, saying:

Where does this ignorant monk come from?

He says that he himself does not belittle us and predicts that we shall all become buddhas.

We do not need such an idle prediction.

“In this way he wandered about for many years and was always reviled.

But he never got angry and always said, ‘You will become a buddha.’

“Whenever he spoke these words, people would assail him with sticks or stones;

he fled from them yet still proclaimed loudly at a distance:

I dare not belittle you. You will all become buddhas.

“Since he always spoke these words, the excessively proud monks, nuns, laymen, and laywomen called him Sadāparibhūta.

---

Chapter XXII Entrustment
第22章 委託[属累品第二十二]

本章は全文

https://youtu.be/R-hNgLJqQb8?t=8

Thereupon, having arisen from the Dharma seat and manifested his great transcendent powers, Śākyamuni Buddha caressed the heads of the innumerable bodhisattva mahāsattvas with his right hand, and addressed them, saying:

“For immeasurable hundreds of thousands of myriads of koṭis of incalculable kalpas, I practiced this Dharma of highest, complete enlightenment, which is hard to attain.

I now entrust it to you.

You should wholeheartedly spread this teaching and so extensively benefit others.”

Having caressed the heads of the bodhisattva mahāsattvas three times in this way, he further addressed them, saying:

“For immeasurable hundreds of thousands of myriads of koṭis of incalculable kalpas, I practiced this Dharma of highest, complete enlightenment, which is hard to attain.

I now entrust it to you.
You should preserve and recite it.
You should spread this teaching extensively.
You should let all the sentient beings hear and know it.
Why is this?
Because with his great compassion, unstinting and unafraid, the Tathāgata gives the wisdom of the Buddha, the wisdom of the Tathāgata, and the knowledge of the self-arising one to the sentient beings.

The Tathāgata is nothing but the great donor to all the sentient beings.

You should accordingly practice the teaching of the Tathāgata.

Never allow the thought of avarice to awaken in you!

If there are sons and daughters of a virtuous family who believe in the wisdom of the Tathāgata in the future, you should expound this Lotus Sutra; and let them hear and know it so that they may attain the wisdom of the Buddha.

If there are sentient beings who do not accept it, you should reveal, teach, benefit, and gladden them with the other profound teachings of the Tathāgata.

If you do this, you will repay your indebtedness to the Buddha.”

Having heard the Buddha teach this, all the bodhisattva mahāsattvas were filled with joy, inclined their bodies, bowed their heads with increased respect, and, with their palms pressed together, faced the buddhas and uttered these words:

“We will certainly do as the Bhagavat directs us. O Bhagavat, we entreat you to feel no anxiety.”

All the bodhisattva mahāsattvas uttered these words three times in this way, saying:
“We will do as the Bhagavat directs us.
O Bhagavat, we entreat you to feel no anxiety.”
At that time, in order to cause all the buddhas who were his magically created forms and who had come from the ten directions to return to their own lands, Śākyamuni Buddha said this:
“All the buddhas should be at ease.

The Buddha Prabhūtaratna will be restored as before.”

When he said this, all the innumerable buddhas in their magically created forms from the ten directions sitting on the lion seats under the jeweled trees, the Buddha Pra=bhūta=ratna, the great assembly of the limitless and incalculable bodhisattvas beginning with Vi=śiṣṭa=cāri･tra, the fourfold assemblies of the śrāvakas beginning with Śāriputra, and the devas, humans, and asuras in all the worlds, having heard what the Buddha had taught, rejoiced greatly.

---

縁起偈

※この箇所は鳩摩羅什訳にはない

Of those phenomena which arise from causes:
Those causes have been taught by the Tathāgata (Buddha),
And their cessation too - thus proclaims the Great Ascetic.

(別訳)
Of those experiences that arise from a cause
The Tathāgata has said,
"this is their cause,
And this is their cessation":
Thus the Great Śramaṇa teaches.

(Wikipediaより日本語訳)
諸法は原因より生ずる。じつに如来はそれらの原因を説く。それらの消滅もまた。これが大沙門(ゴータマ・ブッダ)の教えである。

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以下は旧バージョン

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英語をね。学びたい。せっかく読経するなら英語でやれば良いという、世紀の大発見をしたので作った。 
長いから、ここからね、こうなんていうかね。きゅっとね。していきたいけど。
翻訳は私じゃないよ！元データはここにリンクあります！

目次 
-帰敬偈(私訳)…この箇所は漢訳妙法蓮華経にはない。 
-方便品から抜粋 
-法師品から抜粋 
-如来寿量品から抜粋 
-常不軽菩薩品から抜粋
-嘱累品
-縁起偈…この箇所は漢訳妙法蓮華経にはない。 

*MY OKYO-BON! 
**帰敬偈 
Oṃ homage to all of Buddhas and all of Bodhisattvas. 
Homage to all Ones who has thus gone, to all Pratyeka Buddhas, to all Sound Hearers, 
and to all Bodhisattvas in the Past, the Future, the Present. 

(私の勝手な漢訳)
オーム、帰命頂礼一切諸仏一切諸菩薩。
帰命頂礼一切如来一切辟支仏一切声聞過去未来現在一切菩薩。

**CHAPTER 1：INTRODUCTION
導入(序品)
※「如是我聞。一時仏住〜各礼仏足。退坐一面。」相当箇所

Thus I have heard.
At one time the Buddha dwelt on Mount Grdhrakuta, near the city of the House of the Kings, together with a gathering of great Bhikshus, twelve thousand in all. All were Arhats who had exhausted all outflows and had no further afflictions. Having attained self-benefit, they had exhausted the bonds of all existence and their hearts had attained self-mastery.
Their names were: Ajnatakaundinya, Mahakashyapa, Uruvilvakashyapa, Gayakashyapa, Nadikashyapa, Shariputra, Maharn Maudgalyayana, Mahakatyayana, Aniruddha, Kapphina, Gavampati, Revata, Pilindavatsa, Vakkula, Mahakaushthila, Nanda, Sundarananda, Purnamaitrayaniputra, Subhuti, Ananda, and Rahula -- and other great Arhats such as these, whom the assembly knew and recognised.
Moreover, there were those with further study and those beyond study, two thousand in all, there was the Bhikshuni Mahaprajapati with her retinue of six thousand, and Rahula's mother, Bhikshuni Yashodhara, also with her retinue.
There were eighty-thousand Bodhisattvas, Mahasattvas, all irreversibly established in Anuttarasamyaksambodhi. All had obtained Dharani and the eloquence of delight in speech and turned the irreversible wheel of the Dharma. They had made offering to limitless hundreds of thousands of Buddhas and in the presence of those Buddhas had planted the roots of virtue. They were constantly receiving those Buddhas' praise. They cultivated themselves in compassion and were well able to enter the wisdom of the Buddhas. They had penetrated the great wisdom and arrived at the other shore. Their reputations extended throughout limitless world realms, and they were able to cross over countless hundreds of thousands of living beings.
Their names were: The Bodhisattva Manjushri, The Bodhisattva Who Contemplates The World's Sounds, The Bodhisattva Who Has Attained Great Might, The Bodhisattva Constant Vigor, The Bodhisattva Unresting, The Bodhisattva Jeweled Palm, The Bodhisattva Medicine King, The Bodhisattva Courageous Giving, The Bodhisattva Full Moon, The Bodhisattva Great Strength, The Bodhisattva Unlimited Strength, The Bodhisattva Who Has Transcended the Three Realms, The Bodhisattva Bhadrapala, The Bodhisattva Maitreya, The Bodhisattva Jewel Accumulation, The Bodhisattva Guiding Master --- and other Bodhisattvas Mahasattvas such as these, eighty thousand in all.
At that time, Shakro Devanan Indrah was present with his retinue of twenty thousand gods. Among them were the God Moon, the God Universal Fragrance, the God Jeweled Light, and the Four Great Heavenly Kings with their retinues, ten thousand gods in all. There was the God Comfort, and the God Great Comfort, with their retinues, thirty thousand gods in all.
There was the God King Brahma, ruler of the Saha World, as well as the great Brahma Shikin and the great Brahma Brilliance, and others, with their retinues, twelve thousand gods in all.
There were eight dragon kings: The Dragon King Nanda, The Dragon King Upananda, The Dragon King Sagara, The Dragon King Vasuki, The Dragon King Takshaka, The Dragon King Anavatapta, The Dragon King Manasvin, and The Dragon King Uptalaka, and others, each with his retinue of several hundreds of thousand followers.
There were four Kinnara kings: The Kinnara King Dharma, The Kinnara King Fine Dharma, The Kinnara King Great Dharma and The Kinnara King Upholder of Dharma, each with his retinue of several hundreds of thousands of followers.
There were found Gandharva kings: The Gandharva King Music, The Gandharva King Musical Sound, The Gandharva King Beautiful, The Gandharva King Beautiful Sound, each with his following of several hundreds of thousands of followers.
There were four Asura kings: The Asura King Kharaskandha, The Asura King Vemachitrin, and the Asura King Rahu, each with his retinue of several hundreds of thousands of followers.
There were four Garuda kings: The Garuda King Great Majesty, The Garuda King Great Body, The Garuda King Great Fullness, and the Garuda King As You Will.
Each with his own retinue of several hundreds of thousands of followers.
There was Vaidehi's son, The King Ajatashatsu, with his retinue of several hundreds of thousands of followers. Each made obeisance to the Buddha's feet, withdrew to one side, and sat down.

**CHAPTER 2：EXPEDIENT DEVICES 
功利的な手段(方便品)
※「爾時世尊。從三昧安詳而起。〜如是本末究竟等。」相当箇所

At that time the World Honored One arose serenely from Samadhi and told Shariputra, 

"The wisdom of all the Buddhas is extremely profound and unlimited. The gateway to this wisdom is difficult to understand and difficult to enter. It cannot be known by any of the Sound Hearers or Pratyeka Buddhas.
 

What is the reason? The Buddhas have, in the past, drawn near to countless hundreds of thousands of tens of thousands of millions of Buddhas, exhaustively practicing the unlimited Dharmas of the Way of those Buddhas. 
They are forging ahead with courage and vigor and their names are known everywhere.
 
They have accomplished the most profound Dharma, one which has never been before, and speak of it according to what is appropriate, but its purport is difficult to understand. 

Shariputra, from the time I realized Buddhahood, I have, by means of various causes and conditions and various analogies, extensively proclaimed the verbal teaching. 
With countless expedient devices, I have guided living beings, leading them to separate from all attachments.
 
Why is this? The Thus Come One has already perfected his expedient devices and his knowledge and vision.
 

Shariputra, the knowledge and vision of the Thus Come One is vast, great, profound, and far-reaching. 
He has profoundly entered, without boundary, the unlimiteds, the unobstructeds, the powers, the fearlessnesses, the Dhyana concentrations, and the Samadhis of liberation, accomplishing all those Dharmas never had before. 

Shariputa, the Thus Come One is able to make various discriminations, cleverly speaking all Dharmas. 
His speech is gentle and delights the hearts of the multitudes.
 
Shariputra, essentially speaking, the Buddha has fully accomplished all of those unlimited, boundless Dharmas which have never been before. 

Stop. Shariputra, there is no need to speak further. 
Why is this? As to that foremost, rare, and hard-to-understand Dharma accomplished by the Buddha--only the Buddhas and the Buddha can exhaust the Real Mark of all Dharmas, that is to say, with regard to all Dharmas: 
the suchness of the marks, 
the suchness of the nature, 
the suchness of the substance, 
the suchness of the power, 
the suchness of the function, 
the suchness of the causes, 
the suchness of the conditions, 
the suchness of the effects, 
and suchness of the retributions, 
and the suchness of the ultimate equality from beginning to end." 

※「仏告舍利弗。如是妙法。〜舍利弗。一切十方諸仏。法亦如是。」相当箇所
The Buddha told Shariputra, 

"A wonderful Dharma such as this is spoken only occasionally by the Buddhas, the Thus Come Ones, just as the Udumbara flower appears but once in a great while. 
Shariputra, you should all believe that which the Buddha says, for his words, are not vain or false. 

Shariputra, all the Buddhas speak the Dharma in accord with what is appropriate, but its purport is difficult to understand. 
What is the reason? I extensively speak all Dharmas by means of countless expedient devices, various causes and conditions, analogies, and expressions. This Dharma cannot be understood through deliberation or discrimination. 
Only the Buddhas alone can know it. 

Why is this? All the Buddhas, the World Honored Ones, appear in the world only because of the causes and conditions of the one great matter. 
Shariputra, what is meant by All Buddhas, World Honored Ones, appear in the world only because of the causes and conditions of the one great matter? 

The Buddhas, the World Honored Ones, appear in the world because they wish to lead living beings to open the knowledge and vision of the Buddhas and gain purity. 
They appear in the world because they wish to demonstrate to all living beings the knowledge and vision of the Buddhas. 
They appear in the world because they wish to lead living beings to awaken to the knowledge and vision of the Buddhas. 
They appear in the world because they wish to lead living beings to enter into the Path of the knowledge and vision of the Buddhas. 

Shariputra, these are the causes and conditions of the one great matter for which all the Buddhas appear in the world." 

The Buddha told Shariputra, 

"All the Buddhas, the Thus Come Ones, teach and transform only Bodhisattvas. 
All their actions are always for the one matter, and that is only to demonstrate and enlighten living beings to the Buddha's knowledge and vision. 
Ones use only the Buddha-Vehicle. 
There are no other vehicles, whether two or three. Shariputra, the Dharma of all the Buddhas of the ten directions is thus.…" 

※「舍利弗当知。〜自知当作仏。」相当箇所
”…Shariputra, you should know, 

The Dharma of all Buddhas is like this: 

By means of millions of expedients, 

I speak Dharma in accord with what's appropriate. 

But those who do not study it, 

Will never come to understand it. 

Since all of you already know 

All Buddhas, Masters of the World, 

Work by means of appropriate expedients, 

You should have no further doubts. 

Let your hearts be filled with joy; 

You know you will reach Buddhahood."

**CHAPTER 10：MASTERS OF THE DHARMA (「法の師匠」法師品)
※「爾時世尊。因薬王菩薩。〜與授阿耨多羅三藐三菩提記。」相当箇所
At that time the World Honored One, through Medicine King Bodhisattva, spoke to the eighty thousand great lords saying, 
"Medicine King, do you see within this great assembly the limitless gods, Dragon Kings, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas. and beings both human and non human, as well as the Bhikshus, Bhikshunis, Upasakas, Upasikas, those seeking to be Sound Hearers, those seeking to be Pratyekabuddhas, and those seeking the Buddha Path? 
Upon such ones as these, all in the presence of the Buddha, who hear but one verse or one sentence of the Wonderful Dharma Lotus Flower Sutra, or who have even one thought of rejoicing in it, I bestow predictions of their future attainment of Annuttarasamyaksambodhi."

The Buddha told Medicine King: 
"Furthermore, after the extinction of the Thus Come One, should there be one who hears but a single verse or a single sentence of The Wonderful Dharma Lotus Flower Sutra or who has even one thought of rejoicing in it, I bestow upon him as well a prediction of Annuttarasamyaksambodhi.…"

※「薬王。若有善男子善女人。如来滅後。欲為四衆〜為諸菩薩及四衆広説是法華経。」相当箇所
(The Buddha told Medicine King: ) 
"… Medicine King, if there is a good man or a good woman, after the extinction of the Thus Come One, who wishes to speak The Dharma Flower Sutra for the sake of the Four Assemblies, how should they speak it? 
This good man or good woman should enter the Thus Come One's room, put on the Thus Come One's role, sit on the Thus Come One's throne, and only then expound upon this Sutra for the sake of the Four Assemblies. 
The Thus Come One's room is the mind of great compassion towards all living beings. 
The Thus Come One's robes are the mind of gentleness and patience. 
The Thus Come One's throne is the emptiness of all Dharmas.
Established security in these one may then, with an unflagging mind expound upon The Dharma Flower Sutra for the sake of the Bodhisattvas and the Four Assemblies. …" 

**CHAPTER 16：THE THUS COME ONE'S LIFE SPAN (如来の寿命「如来寿量品」)
※自我偈相当箇所
From the time I attained Buddhahood, 

The eons that have passed
 
Are limitless hundreds of thousands of myriads
 
Of kotis of asamkhyeyas in number.

 
I always speak the Dharma to teach and transform
 

Countless millions of living beings,

 
So they enter the Buddha Way.

 
And throughout these limitless eons,

 
In order to save living beings,

 
I expediently manifest Nirvana.
 
But in truth I do not pass into quiescence.

 
I remain here, always speaking the Dharma.
 

I always stay right here,

 
And using the power of spiritual penetrations,

 
I cause inverted living beings,

 
Although near me, not to see me.

 
The multitudes see me as passing into quiescence.

 
They extensively make offerings to my sharira.

 
All cherish ardent longing for me,
 

And their hearts look up to me in thirst.

 
Living beings, then faithful and subdued,

 
Straightforward, with compliant minds,

 
Single-mindedly wish to see the Buddha,

 
Caring not for their very lives.

 
At that time I and the Sangha assembly

 
All appear together on Magic Vulture Mountain,

 
Where I say to living beings
 

That I am always here and never cease to be.

 
But using the power of expedient devices

 
I manifest "ceasing" and "not ceasing" to be.

 
For living beings in other lands,

 
Reverent, faithful, and aspiring,

 
I speak the Unsurpassed Dharma.

 
But you who do not hear this
 

Think that I have passed into quiescence.

 
I see living beings

 
Sunk in misery, and yet
 

I refrain from manifesting for them
 

In order to cause them to look up in thirst,

 
Then, when their minds are filled with longing,
 

I emerge and speak the Dharma.

 
With such powerful spiritual penetrations,

 
Throughout asamkhyeyas of eons,
 

I remain always on Magic Vulture Mountain

 
And also dwell in other places.

 
When beings see the eon ending

 
And ravaged by the great fire,

 
My land is peaceful and secure,

 
Always filled with gods and humans,

 
Gardens and groves, halls and pavilions,

 
And various precious adornments.

 
There are jeweled trees with many flowers and fruits
 

Where living beings roam in delight.
 

The gods play celestial drums,

 
Always making various kinds of music,

 
And mandarava flowers

 
Are scattered on the Buddha and the great assembly.

 
My Pure Land is not destroyed,

 
But the multitudes see it being burned entirely.

 
Worried, terrified, and miserable,

 
Such ones are everywhere.

 
All these beings with offenses,

 
Because of their evil karmic causes and conditions,

 
Pass through asamkhyeyas of eons,

 
Without hearing the name of the Triple Jewel.

 
All who have cultivated merit and virtue,

 
Who are compliant, agreeable, and honest

 
They all see me 

Here, speaking the Dharma.

 
Sometimes for this assembly,

 
I
 speak of the Buddha's life span as limitless.

 
To those who see the Buddha only after long intervals,

 
I speak of the Buddha as being difficult to meet.

 
The power of my wisdom

 
The unlimited illumination of my wisdom

 
Is such that my life span is one of countless eons

 
Attained through long cultivation and work.

 
Those of you with wisdom,

 
Should not have doubts about this.

 
Cut them off entirely and forever,

 
For the Buddha's words are real, not false.

 
They are like the clever expedients of the physician

 
Who, to cure his insane children,

 
Is actually alive, yet says he is dead,
 

And none can say that he speaks falsely.
 

I, too, am like a father to the world,

 
Saving all from suffering and woe.

 
But to living beings, inverted as they are,
 

I speak of cessation, although I actually remain.

 
Otherwise, because they often see me,

 
They would grow arrogant and lax.
 

Unruly and attached to the five desires,

 
They would tumble into the evil paths.
 

I am ever aware of living beings

 
Those who practice the Way and those who do not.
 

I speak various Dharmas for their sakes

 
To save them in an appropriate manner.

 
I am always thinking,

 
"How can I cause living beings

 
To enter the Unsurpassed Way

 
And to quickly perfect the body of a Buddha?"

**CHAPTER 20：NEVER-SLIGHTING BODHISATTVA (決して軽視しない菩薩「常不軽菩薩品」)
※「過去有仏。號威音王。〜世世値仏。疾成仏道。」相当箇所
In the past there was a Buddha
 
By the name of King of Awesome Sound.

 
With limitless spiritual powers and wisdom,

 
He guided all living beings.

 
Gods, humans, dragons, and spirits
 

Made offerings to him.

 
After this Buddha's passing into stillness,

 
When the Dharma was about to become extinct,

 
There was a Bodhisattva

 
By the name of Never-Slighting.

 
At that time the four assemblies were attached to the Dharma.

 
The Bodhisativa Never-Slighting

 
Would approach them

 
And say to them,

 
"I will not slight you,

 
For you are practicing the Way

 
And shall become Buddhas.
"
 

Hearing that, they slighted him,

 
Slandered and reviled him,

 
And Never-Slighting Bodhisattva endured it all.

 
When his punishment was finished,

 
At the end of his life,

 
He got to hear this Sutra,

 
And his six sense faculties were purified.

 
By the power of spiritual penetrations,

 
His life span was increased,

 
And for the sake of others,

 
He vastly spoke this Sutra.

 
The multitudes who were attached to Dharma

 
All received this Bodhisattva's

 Teaching and successfully

 
Were led to dwell in the Buddha Way.

 
When Never-Slighting's life ended,

 
He met with countless Buddhas,

 
And because he spoke this Sutra,

 
He obtained limitless blessings.

 
Gradually perfecting his merit and virtue,

 
He quickly realized the Buddha Way.

 
At that time Never-Slighting

 
Was indeed myself!

 
At that time the four assemblies

 
Were attached to the Dharma.

 
Hearing Never-Slighting's words,

 
"You shall become Buddhas,"
 

By means of those causes and conditions

 
Were countless Buddhas encountered.

 
The multitude of five hundred

 
Bodhisattvas in this assembly
 

And the men and women of pure faith

 
Within the four assemblies
 

Are now in front of me,

 
Listening to the Dharma. 

Informer lives

 
I exhorted these people

 
To listen to and receive this Sutra,
 

Which is the foremost Dharma.
 

I instructed them

 
And led them to dwell in Nirvana,

 
And life after life, to receive and uphold
 

A Sutra such as this.

 
For only in millions and millions of myriads of eons,
 

Inconceivable in number,

 
Can one get to hear
 
The Dharma Flower Sutra.

 
And only in millions and millions of myriads of eons,

 
Inconceivable in number,

Do the Buddhas, World Honored Ones,

 
Happen to speak this Sutra.

 
Therefore, the practitioner

 
After the Buddha's passing,

 
On hearing this Sutra,

 
Should not give rise to doubts

 
But should, with a single mind,

 
Extensively proclaim this Sutra,

 
So that life after life he may meet the Buddhas
 

And quickly realize the Buddha Way.

**CHAPTER 22：
THE ENTRUSTMENT (委任「嘱累品」)
※そんな長くないので全部掲載した。大団円だし。
AT THAT TIME Shakyamuni Buddha rose from his Dharma seat and manifested great spiritual power. 
With his right hand he patted the crowns of limitless Bodhisattvas Mahasattvas and said, 
"Throughout limitless hundreds of thousands of myriads of kotis of asamkhyeyas of eons, I have cultivated and practiced the rare Dharmas of anuttarasamyaksambodhi I now entrust them to all of you. You should, with a single mind, propagate this Dharma, causing it to spread and grow extensively." 

In this way he patted the Bodhisattvas Mahasattvas on the crown three times, saying, 
"Throughout limitless hundreds of thousands of myriads of kotis of asamkhyeyas of eons, I have cultivated and practiced the rare Dharmas of anuttarasamyaksambodhi I now entrust them to all of you. You should receive, uphold, read, recite, and vastly proclaim this Dharma, causing all living beings to hear and understand it." 

For what reason? The Thus Come One is greatly kind and compassionate, without stinginess and without fear. He is able to give living beings the wisdom of the Buddha, the wisdom of the Thus Come One, and spontaneous wisdom. 

The Thus Come One is a great giving host to all living beings. 
You should all accordingly study the Dharmas of the Thus Come One and never be stingy.
"In the future, if there is a good man or a good woman who believes in the Thus Come One's wisdom, you should expound the Dharma Flower Sutra to that person, causing the person to hear and understand and obtain the Buddha's wisdom. 
If there are living beings who do not believe or accept it, you should instruct them with another of the profound Dharmas of the Thus Come One, benefiting them and causing them to rejoice. 
If you can do this, you will have already repaid the kindness of the Buddhas." 

When the Bodhisattvas Mahasattvas heard the Buddha's words, profuse joy permeated their bodies. 
With increasing reverence, they bowed their heads, placed their palms together, faced the Buddha, and said in unison, 
"We shall reverently carry out the World Honored One's command. Yes, World Honored One, pray do not be concerned about this." 

The assembly of Bodhisattvas Mahasattvas spoke in this way three times, saying, 
"We shall reverently carry out the Buddha's command. Yes, World Honored One, pray do not be concerned about this." 

At that time Shakyamuni Buddha sent the division-body Buddhas of the ten directions back to their own lands, saying, 
"Peace to all of you Buddhas. Let the stupa of the Buddha Many Jewels be again as it was." 

As he said this, the limitless division-body Buddhas of the ten directions, seated on lion thrones beneath jeweled trees; the Buddha Many Jewels; 
Superior Conduct and the limitless asamkhyeyas of Bodhisattvas in the great assembly; 
Shariputra and the other Hearers; 
as well as the fourfold assembly and all those in the world the gods, humans, asuras, and so forth hearing the Buddha's words, all rejoiced exceedingly. 

**縁起偈
Of those phenomena which arise from causes:
Those causes have been taught by the Tathāgata (Buddha),
And their cessation too - thus proclaims the Great Ascetic.

(別訳)
Of those experiences that arise from a cause 
The Tathāgata has said, 
"this is their cause, 
And this is their cessation": 
Thus the Great Śramaṇa teaches. 

(Wikipediaより日本語訳)
諸法は原因より生ずる。じつに如来はそれらの原因を説く。それらの消滅もまた。これが大沙門(ゴータマ・ブッダ)の教えである。

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