At one time the Buddha was in Rajagriha, staying on Mount
Gridhrakuta. Accompanying him were a multitude of leading monks numbering twelve
thousand persons. All were arhats whose outflows had come to an end, who had no
more earthly desires, who had attained what was to their advantage and had put
an end to the bonds of existence, and whose minds had achieved a state of
freedom.
Their names were Ajnata Kaundinya, Mahakashyapa,
Uruvilvakashyapa, Gayakashyapa, Nadikashyapa, Shariputra, Great Maudgaly~yana,
Mahakatyayana, Aniruddha, Kapphina, Gavampati, Revata, Pilindavatsa, Bakkula,
Mahakaushthila, Nanda, Sundarananda, Purna Maitrayaniputra, Subhuti, Ananda, and
Rahula. All were like these, great Arhats who were well known to
others.
There were also two thousand persons, some of whom were still
learning and some who had completed their learning.
There was the nun
Mahaprajapati with her six thousand followers. And there was Rahula's mother,
the nun Yashodhara, with her followers.
There were bodhisattvas and
mahasattvas, eighty thousand of them, none of them ever regressing in their
search for anuttara-samyaksambodhi. All had gained dharanis, delighted in
preaching, were eloquent, and turned the wheel of the Dharma that knows no
regression. They had made offerings to immeasurable hundreds and thousands of
Buddhas, in the presence of various Buddhas had planted numerous roots of
virtue, had been constantly praised by the Buddhas, had trained themselves in
compassion, were good at entering the Buddha wisdom, and had fully penetrated
the great wisdom and reached the farther shore. Their fame had spread throughout
immeasurable worlds and they were able to save countless hundreds of thousands
of living beings.
Their names were Bodhisattva Manjushri, Bodhisattva
Perceiver of the World's Sounds, Bodhisattva Gainer of Great Authority,
Bodhisattva Constant Exertion, Bodhisattva Never Resting, Bodhisattva Jeweled
Palm, Bodhisattva Medicine King, Bodhisattva Brave Donor, Bodhisattva Jeweled
Moon, Bodhisattva Moonlight, Bodhisattva Full Moon, Bodhisattva Great Strength,
Bodhisattva Immeasurable Strength, Bodhisattva Transcending the Threefold World,
Bodhisattva Bhadrapala, Bodhisattva Maitreya, Bodhisattva Jeweled Accumulation,
and Bodhisattva Guiding Leader. Bodhisattvas and mahasattvas such as these
numbering eighty thousand were in attendance.
At that time Shakra Devanam
Indra with his followers, twenty thousand sons of gods, also attended. There
were also the sons of gods Rare Moon, Pervading Fragrance, Jeweled Glow, and the
Four Great Heavenly Kings, along with their followers, ten thousand sons of
gods.
Present were the sons of gods Freedom and Great Freedom and their
followers, thirty thousand sons of gods, Present were King Brahma, lord of the
saha world, the great Brahma Shikhin, and the great Brahma Light Bright, and
their followers, twelve thousand sons of gods.
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, the dragon king Utpalaka, each with several hundreds
of thousands of followers.
There were four kimnara kings, the kimnara
king Great Dharma, and the kimnara king Upholding the Dharma, each with several
hundreds of thousands of followers.
There were four gandharva kings, and
gandharva king Pleasant, the gandharva king Pleasant Sound, the gandharva
Beautiful Sound, each with several hundreds of thousands of followers.
There were four asura kings, the asura king Balin, the asura king
Kharaskandha, the asura king Vemachitrin, and the asura king Rahu, each with
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 One Wishes, each with several
hundreds of thousands of followers. And there was King Ajatashatru, the son of
Vaidehi, with several hundreds of thousands of followers.
Each of these,
after bowing in obeisance before the Buddha's feet, withdrew and took a seat to
one side.
At that time the World-Honored One, surrounded by the four
kinds of believers, received offerings and tokens of respect and was honored and
praised. And for the sake of the bodhisattvas he preached the Great Vehicle
sutra entitle Immeasurable Meanings, a Dharma to instruct the bodhisattvas, one
that is guarded and kept in mind by the Buddhas.
When the Buddha had
finished preaching this Sutra, he sat with his legs crossed in lotus position
and entered into the samadhi of the place of immeasurable meanings, his body and
mind never moving. At that time heaven rained down mandarava flowers, great
mandarava flowers, manjushaka flowers, and great manjushaka flowers, scattering
them over the Buddha and over the great assembly, and everywhere the Buddha
world quaked and trembled in six different ways.
At that time the monks,
nuns, laymen, laywomen, heavenly beings, dragons, yakshas, gandharvas, asuras,
garudas, kimnaras, mahoragas, human and nonhuman beings in the assembly, as well
as the petty kings and wheel-turning sage kings - all those in the great
assembly, having gained what they had never had before, were filled with joy
and, pressing their palms together, gazed at the Buddha with a single mind.
At that time the Buddha emitted a ray of light from the tuft of white
hair between his eyebrows, one of his characteristic features, lighting up
eighteen thousand worlds in the eastern direction. There was no place that the
light did not penetrate, reaching downward as far as the Avichi hell and upward
to the Akanishtha heaven.
From this world one could see the living
beings in the six paths of existence in all of those other lands. One could
likewise see the Buddhas present at that time in those other lands and could
hear the sutra teachings which those Buddhas were expounding. At the same time
one could see the monks, nuns laymen, and laywomen who had carried out religious
practices and attained the way. One could also see the bodhisattvas and
mahasattvas who, through various causes and conditions and various types of
faith and understanding and in various forms and aspects were carrying out the
way of the bodhisattva. And one could also see the Buddhas who had entered
parinirvana, towers adorned with the seven treasures were erected for the Buddha
relics.
At that time the Bodhisattva Maitreya had this thought: Now the
World-Honored One has manifested these miraculous signs. But what is the cause
of these auspicious portents? Now the Buddha, the World Honored One, has entered
into samadhi. An unfathomable event such as this is seldom to be met with. Whom
shall I question about this? Who can give me an answer?
And again he had
this thought: this Manjushri, son of a Dharma King, has already personally
attended and given offerings to immeasurable numbers of Buddhas in the past.
Surely he must see these rare signs. I will now question him.
At this
time the monks, nuns, laymen and laywomen, as well as the heavenly beings,
dragons, spirits, and the others all had this thought: this beam of brightness
from the Buddha, these signs of transcendental powers - now whom shall we
question about them?
At that time Bodhisattva Maitreya wished to settle
his doubts concerning the matter. And in addition he could see what was in the
minds of the four kinds of believers, the monks, nuns, laymen and laywomen, as
well as the heavenly beings, dragons, spirits and the others who made up the
assembly. So he questioned Manjushri, saying, "What is the cause of these
auspicious portents, these signs of transcendental powers, this emitting of a
great beam of brightness that illumines the eighteen thousand lands in the
eastern direction so we can see all the adornments of the Buddha worlds there?"
Then Bodhisattva Maitreya, wishing to state his meaning once more, asked
the question in verse form:
Manjushri, Why from the white tuft
between the eyebrows of our leader and teacher does this great light shine
all around? Why do mandarava and manjushaka flowers rain down and
breezes scented with sandalwood delight the hearts of the
assembly? Because of these the earth is everywhere adorned and
purified and this world quakes and trembles in six different ways. At
this time the four kinds of believers are all filled with joy and
delight, they rejoice in body and mind, having gained what they never had
before. The beam of brightness from between the eyebrows illumines the
eastern direction and eighteen thousand lands are all the color of
gold. From the Avichi hell upward to the Summit of Being, throughout
the various worlds the living beings in the six paths, the realm to which
their births and deaths are tending, their good and bad deeds, and the
pleasing or ugly recompense they receive - all these can be seen from
here. We can also see Buddhas, those sage lords, lions, expounding and
preaching sutras that are subtle, wonderful and foremost. Their voices are
clear and pure, issuing in soft and gentle sounds, as they teach
bodhisattvas in numberless millions. Their Brahma sounds are profound and
wonderful, making people delight in hearing them. Each in his own
world preaches the correct Dharma, following various causes and
conditions and employing immeasurable similes, illuminating the Dharma of
the Buddha, guiding living beings to enlightenment. If a person should
encounter troubles, loathing old age, sickness and death, the Buddhas
preach to him on nirvana, explaining how he may put an end to all
troubles. If a person should have good fortune, having in the past made
offerings to the Buddhas, determined to seek a superior Dharma, the
Buddhas preach the way of the pratyekabuddha. If there should be Buddha
sons who carry out various religious practices, seeking to attain the
unsurpassed wisdom, the Buddhas preach the way of purity. Manjushri, I
have been dwelling here, seeing and hearing in this manner many things
numbering in the thousands of millions. Numerous as they are, I will now
speak of them in brief. I see in these lands bodhisattvas numerous as
Ganges sands, according with various causes and conditions and seeking the
way of the Buddha. Some of them give alms, gold, silver, coral, pears,
mani jewels, seashell, agate, diamonds and other rarities, men and
women servants, carriages, jeweled hand carriages and palanquins, gladly
presenting these donations. Such gifts they give to the Buddha
way, desiring to achieve the vehicle that is foremost in the threefold
world and praised by the Buddhas. There are some bodhisattvas who give
jeweled carriages drawn by teams of four, with railings and flowered
canopies adorning their top and sides. Again I see bodhisattvas who
give their own flesh, hands and feet, or their wives and children, seeking
the unsurpassed way. I also see bodhisattvas who happily give heads,
eyes, bodies and limbs in their search for the Buddha
wisdom. Manjushri, I see kings going to visit the place of the
Buddha to ask him about the unsurpassed way. They put aside their happy
lands, their palaces, their men and women attendants, shave their hair and
beard and don the clothes of the Dharma. Or I see bodhisattvas who
become monks, living alone in quietude, delighting in chanting the sutras.
Again I see bodhisattvas bravely and vigorously exerting
themselves, entering the deep mountains, their thoughts on the Buddha
way. And I see them removing themselves from desire, constantly dwelling
in emptiness and stillness, advancing deep into the practice of
mediation until they have gained the five transcendental powers. And I see
bodhisattvas resting in meditation, palms pressed together, with a
thousand, ten thousand verses praising the king of the doctrines. Again I
see bodhisattvas, profound in wisdom, firm in purpose, who know how to
question the Buddhas and accept and abide by all they hear. I see Buddha
sons proficient in both meditation and wisdom, who use immeasurable
numbers of similes to expound the Dharma to the assembly, delighting in
preaching the Dharma, converting the bodhisattvas, defeating the legions
of the devil and beating the Dharma drum. And I see
bodhisattvas profoundly still and silent, honored by heavenly beings and
dragons but not counting that a joy. And I see bodhisattvas living in
forests, emitting light, saving those who suffer in hell, causing them to
enter the Buddha way. And I see Buddha sons who have never once
slept, who keep circling through the forest diligently seeking the Buddha
way. And I see those who observe the precepts, no flaw in their
conduct,
pure as jewels and gems, and in that manner seeking the
Buddha way. And I see Buddha sons abiding in the strength of
fortitude, taking the abuse and blows of persons of overbearing
arrogance, willing to suffer all these, and in that manner seeking the
Buddha way. I see bodhisattvas removing themselves form frivolity and
laughter and from foolish companions, befriending persons of
wisdom, unifying their minds, dispelling confusion, ordering their
thoughts in mountain and forest for a million, a thousand, ten thousand
years in that manner seeking the Buddha way. Or I see bodhisattvas with
delicious things to eat and drink and a hundred kinds of medicinal
potions, offering them to the Buddha and his monks; fine robes and
superior garments costing in the thousands or ten thousands, or robes that
are beyond cast, offering them to the Buddha and his monks; a thousand,
ten thousand, a million kinds of jeweled dwellings made of sandalwood and
numerous wonderful articles of bedding, offering them to the Buddha and his
monks; immaculate gardens and groves where flowers and fruit
abound, flowing springs and bathing pools, offering them to the Buddha and
his monks; offerings of this kind, or many different wonderful
varieties presented gladly and without regret as they seek the unsurpassed
way. Or there are bodhisattvas who expound the Dharma of tranquil
extinction, giving different types of instruction to numberless living
beings. Or I see bodhisattvas viewing the nature of all phenomena as
having no dual characteristics, as being like empty space. And I see
Buddha sons whose minds have no attachments, who use this wonderful
wisdom to seek the unsurpassed way.
Manjushri, there are also
bodhisattvas who after the Buddha has passed into extinction make
offerings to his relics. I see Buddha sons building memorial towers as
numberless as Ganges sands, ornamenting each land with them, jeweled
towers lofty and wonderful, five thousand yojanas high, their width and
depth exactly two thousand yojanas, each of these memorial towers with
its thousand banners and streamers, with curtains laced with gems like
dewdrops and jeweled bells chiming harmoniously. There heavenly beings,
dragons, spirits, human and nonhuman beings, with incense, flowers and
music constantly making offerings. Manjushri, these Buddha sons in
order to make offerings to the relics adorn the memorial towers so that
each land, just as it is, is as outstandingly wonderful and lovely as the
heavenly king of trees when its flowers open and unfold. When the Buddha
emits a beam of light I and the other members of the assembly can see
these lands in all their various outstanding wonders. The supernatural
powers of the Buddhas and their wisdom are rare indeed; by emitting one
pure beam of light, the Buddhas illuminate countless lands. I and the
others have seen this, have gained something never known before. Buddha
son, Manjushri, I beg you to settle the doubts of the assembly. The four
kinds of believers look up in happy anticipation, gazing at you and
me. Why does the World-Honored One emit this beam of brightness? Buddha
son, give a timely answer, settle these doubts and occasion joy! What rich
benefits will come from the projecting of this beam of brightness? It must
be that the Buddha wishes to expound the wonderful Dharma he gained when
he sat in the place of practice. He must have prophecies to bestow. He has
showed us Buddha lands with their adornment and purity of manifold
treasures, and we have seen their Buddhas - this is not done for petty
reasons. Manjushri, you must know. The four kinds of believers, the
dragons and spirits gaze at you in surmise, wondering what explanation you
will give.
At that time Manjushri said to the bodhisattva and mahasattva
Maitreya and the other great men: "Good men, I suppose that the Buddha, the
World Honored One, wishes now to expound the great Dharma, to rain down the rain
of the great Dharma, to blow the conch of the great Dharma, to beat the drum of
the great Dharma, to elucidate the meaning of the great Dharma. Good men, in the
past I have seen this auspicious portent among the Buddhas. They emitted a beam
of light like this, and after that they expounded the great Dharma. Therefore we
should know that now, when the present Buddha manifests this light, we will do
likewise. He wishes to cause all living beings to hear and understand the
Dharma, which is difficult for all the world to believe. Therefore he has
manifested this auspicious portent.
"Good men, once, at a time that was
an immeasurable, boundless, inconceivable number of asamkhya kalpas in the past,
there was a Buddha named Sun Moon Bright, Tathagata, worthy of offerings, of
right and universal knowledge, perfect clarity and conduct, well gone,
understanding the world, unexcelled worthy, trainer of people, teacher of
heavenly and human beings, Buddha, World-Honored One, who expounded the correct
Dharma. His exposition was good at the beginning, good in the middle, good at
the end. The meaning was profound and far-reaching, the words were skillful and
wondrous. It was pure and without alloy, complete, clean and spotless, and bore
the marks of Brahma practice."
"For the sake of those seeking to become
voice-hearers he responded by expounding the Dharma of the four noble truths, so
that they could transcend birth, old age, sickness and death and attain nirvana.
For the sake of those seeking to become pratyekabuddhas he responded by
expounding the Dharma of the twelve-linked chain of causation. For the sake of
the bodhisattvas he responded by expounding the six paramitas, causing them to
gain anuttara-samyak-sambodhi and to acquire the wisdom that embraces all
species."
"Then there was another Buddha who was also named Sun Moon
Bright, and then another Buddha also named Sun Moon Bright. There were twenty
thousand Buddhas like this, all with the same appellation, all named Sun Moon
Bright. And all had the same surname, the surname Bharadvaja. Maitreya, you
should understand that from the first Buddha to the last, all had the same
appellation, all were named Sun Moon Bright. They were worthy of all the ten
epithets and the Dharma they expounded was good at the beginning, in the middle,
and at the end."
"The last Buddha, when he had not yet left family life,
had eight princely sons. The first was named Having Intention, the second Good
Intention, the third Immeasurable intention, the fourth jeweled intention, the
fifth Increased Intention, the sixth Cleansed of Doubt Intention, the seventh
Echoing Intention, and the eighth Dharma Intention. Dignity and virtue came
easily to them, and each presided over a four-continent realm."
"When
these princes heard that their father had left family life and had gained
anuttara-samyak-sambodhi, they all cast aside their princely positions and
followed him by leaving family life. Conceiving a desire for the Great Vehicle,
the constantly carried out Brahma practices, and all became teachers of the
Dharma. They had already planted good roots in the company of a thousand, ten
thousand Buddhas."
"At that time the Buddha Sun Moon Bright preached the
Great Vehicle sutra entitled Immeasurable Meanings, a Dharma to instruct the
Bodhisattvas, one that is guarded and kept in mind by the Buddhas. When he had
finished preaching the sutra, he sat cross-legged in the midst of the great
assembly and entered into the samadhi of the place of immeasurable meanings, his
body and mind never moving. At this time heaven rained down mandarava flowers,
great mandarava flowers, manjushaka flowers, and great manjushaka flowers,
scattering them over the Buddha and the great assembly, and everywhere the
Buddha world quaked and trembled in six different ways."
"At that time
the monks, nuns, laymen and laywomen , heavenly beings, dragons, yakshas,
gandharvas, asuras, garudas, kimnaras, and mahoragas, the human and nonhuman
beings in the assembly, as well as the petty kings and wheel-turning sage kings
- all those in this great assembly gained what they had never had before and,
filled with joy, pressed their palms together and gazed at the Buddha with a
single mind.
"At that time the Tathagata emitted a ray of light from the
tuft of white hair between his eyebrows, one of his characteristic features,
lighting up eighteen thousand Buddha lands in the eastern direction. There was
no place that the light did not penetrate, just as you have seen it light up
these Buddha lands now."
"Maitreya, you should understand this. At that
time in the assembly there were twenty million bodhisattvas who were happy and
eager to hear the Dharma. When these bodhisattvas saw this beam of light that
illuminated the Buddha lands everywhere, they gained what they had never had
before. They wished to know the causes and conditions that had occasioned this
light."
"At that time there was a bodhisattva named Wonderfully Bright
who had eight hundred disciples. At this time the Buddha Sun Moon Bright arose
from his samadhi and, because of the bodhisattva Wonderfully Bright, preached
the Great Vehicle sutra called the Lotus of the Wonderful Dharma, a Dharma to
instruct the bodhisattvas, one that is guarded and kept in mind by the Buddhas.
For sixty small kalpas the Buddha remained in his seat without rising, and the
listeners in the assembly at that time also remained seated there for sixty
small kalpas, their bodies and minds never moving. And yet it seemed to them
that they had been listening to the Buddha peach for no more than the space of a
meal. At this time in the assembly there was not a single person who in body or
mind had the least feeling of weariness."
"When the Buddha Sun Moon
Bright had finished preaching this sutra over a period of sixty small kalpas, he
spoke these words to the Brahmas, devils, shramanas and Brahmans, as well as to
the heavenly and human beings and asuras in the assembly, saying, 'tonight at
midnight the Tathagata will enter the nirvana of no remainder."
"At this
time there was a bodhisattva named Virtue Storehouse. The Buddha Sun Moon Bright
bestowed a prophecy on him, announcing to the monks, "This bodhisattva Virtue
Storehouse will be the next to become a Buddha. He will be called Pure Body,
tathagata, arhat, samyak-sambuddha."
"After the Buddha had finished
bestowing this prophecy, at midnight he entered the nirvana of no
remainder."
"After the Buddha had passed away, Bodhisattva Wonderfully
Bright upheld the Sutra of the Lotus of the Wonderful Dharma, for a period of
fully eighty small kalpas expounding it for others. The eight sons of the Buddha
Sun Moon Bright all acknowledged Wonderfully Bright as their teacher.
Wonderfully Bright taught and converted them and roused in them a firm
determination to gain anuttara-samyak-sambodhi. Those princely sons gave
offerings to immeasurable hundreds, thousands, ten thousands, millions of
Buddhas, and after that all were able to achieve the Buddha way. The last to
become a Buddha was named Burning Torch."
"Among the eight hundred
disciples of Wonderfully Bright was one named Seeker of Fame. He was greedy for
gain and support, and though he read and recited numerous sutras, he could not
understand them, but for the most part forgot them. Hence he was called Seeker
of Fame. Because this man had in addition planted various good roots, however,
he was able to encounter immeasurable hundreds, thousands, ten thousands,
millions of Buddhas, to make offerings to them, revere, honor and praise
them."
"Maitreya, you should understand this. Bodhisattva Wonderfully
Bright who lived then-could he be known to you? He was no other than I myself.
And Bodhisattva Seeker of Fame was you."
"Now when I see this auspicious
portent, it is no different from what I saw before. Therefore I suppose that now
the Tathagata is about to preach the Great Vehicle sutra called the Lotus of the
Wonderful Dharma, a Dharma to instruct the bodhisattvas, one that is guarded and
kept in mind by the Buddhas."
At that time Manjushri, wishing in the
presence of the great assembly to state his meaning once more, spoke in verse
form, saying:
I recall that in a past age immeasurable, innumerable
kalpas ago there was a Buddha, most honored of men, named Sun Moon
Bright. This World-Honored One expounded the Dharma, saving immeasurable
living beings and numberless millions of bodhisattvas, causing them to
enter the Buddha wisdom. The eight princely sons whom this Buddha
sired before taking leave of family life, when they saw that the great
sage had left his family did likewise, carrying out brahma practices. At
that time the Buddha preached the Great Vehicle, a sutra named Immeasurable
Meanings, and in the midst of a great assembly for the sake of the people
established broad distinctions. When the Buddha had finished preaching this
sutra he sat in the seat of the Dharma, sitting cross-legged in the
samadhi called the place of immeasurable meanings. The heavens rained
mandarava flowers, heavenly drums sounded of themselves, and the heavenly
beings, dragons and spirits made offerings to the most honored of men. All
the Buddha lands immediately quaked and trembled greatly. The Buddha
emitted a light from between his eyebrows, manifesting signs that are rarely
seen. This light illumined the eastern direction, eighteen thousand Buddha
lands, showing how all the living beings there were recompensed in birth
and death for their past deed. That one could see how these Buddha
lands, adorned with numerous jewels, shone with hues of lapis lazuli and
crystal was due to the illumination of the Buddha's light. One could also
see the heavenly and human beings, dragons, spirits, many
yakshas, gandharvas and kimnaras, each making offerings to his respective
Buddha. One could also see Tathagatas naturally attaining the Buddha
way, their bodies the color of golden mountains, upright, imposing, very
subtle and wonderful. It was as though in the midst of pure lapis
lazuli there should appear statues of real gold. In the midst of the great
assembly the World-Honored Ones expounded the principles of the profound
Dharma. In one after another of the Buddha lands the voice-hearers in
countless multitudes through the illumination of the Buddha's light all
became visible with their great assemblies. There were also monks residing
in the midst of forests, exerting themselves and keeping the pure
precepts as though they were guarding a bright jewel. One could also see
bodhisattvas carrying out almsgiving, forbearances, and so forth, their
number like Ganges sands, due to the illumination of the Buddha's
light. One could also see bodhisattvas entering deep into meditation
practices, their bodies and minds still and unmoving, in that manner
seeking the unsurpassed way. One could also see bodhisattvas who knew that
phenomena are marked by tranquility and extinction, each in his respective
land preaching the Dharma and seeking the Buddha way. At that time the
four kinds of believers seeing the Buddha Sun Moon Bright manifest his
great transcendental powers, all rejoiced in their hearts, and each one
asked his neighbor what had caused these events. The one honored by
heavenly and human beings just then arose from his samadhi and praised
Bodhisattva Wonderfully Bright, saying, "You are the eyes of the
world, one whom all can take faith in and believe, able to honor and
uphold the storehouse of the Dharma. The law that I preach- you alone know
how to testify to it." The World-Honored One, having bestowed this
praise, causing Wonderfully Bright to rejoice, preached the Lotus
Sutra for fully sixty small kalpas. He never rose from this seat, and
the supreme and wonderful Dharma that he preached was accepted and upheld in
its entirety by the Dharma teacher Wonderfully Bright. After the Buddha
had preached the Lotus, causing all the assembly to rejoice, on that very
same day he announced to the assembly of heavenly and human beings, "I
have already expounded for you the meaning of the true entity of all
phenomena. Now when midnight comes I will enter nirvana. You must
strive with all your hearts and remove yourselves from indulgence and
laxity, it is very difficult to encounter a Buddha- you meet one once in a
million kalpas." When the children of the World-Honored One heard that the
Buddha was to enter nirvana, each one was filled with sorrow and
distress, wondering why the Buddha should so quickly seek extinction. The
sage lord, king of the Dharma, comforted and reassured the countless
multitude, saying, "When I enter extinction you must not be concerned or
fearful! This bodhisattva Virtue Storehouse has already fully understood
in his mind the true entity that is without outflows. He will be next to
become a Buddha, bearing the name Pure Body, and he too will save
immeasurable multitudes." That night the Buddha entered extinction, as a
fire dies out when the firewood is exhausted. They divided and apportioned
his relics and built immeasurable numbers of towers, and the monks and
nuns whose number was like Ganges sands redoubled their
exertions, thereby seeking the unsurpassed way. This Dharma teacher
Wonderfully Bright honored and upheld the Buddha's storehouse of the
Dharma throughout eighty small kalpas, broadly propagating the Lotus
Sutra. These eight princely sons whom Wonderfully Bright converted held
firmly to the unsurpassed way and were thus able to encounter innumerable
Buddhas. And after they had made offerings to these Buddhas they followed
them in practicing the great way and one after the other succeeded in
becoming a Buddha, each in turn bestowing a prophecy on his successor. The
last to become a heavenly being among heavenly beings was named the Buddha
Burning Torch. As leader and teacher of seers he saved immeasurable
multitudes. This Dharma teacher Wonderfully Bright at that time had a
disciple whose mind was forever occupied with laziness and sloth, who was
greedy for fame and profit. He sought fame and profit insatiably, often
amusing himself among clansmen and those of other surnames. He threw away
what he had studied and memorized, neglected and forgot it, failed to
understand it. Because of this he was named Seeker of Fame. But he had
also carried out many good actions and thus was able to meet with innumerable
Buddhas. He made offerings to the Buddhas and followed them in practicing
the great way, carrying out all the six paramitas, and now he has met the
lion of the Shakyas. Hereafter he will become a Buddha whose name will be
Maitreya, who will save living beings extensively in numbers beyond
calculation. After that Buddha passed into extinction, that lazy and
slothful one-he was you, and the Dharma teacher Wonderfully Bright- that
was the person who is now I myself. I saw how the Buddha Torch Bright (Sun
Moon Bright) earlier manifested an auspicious portent like this. And so I
know that now this present Buddha is about to preach the Lotus Sutra. The
signs now are like those of the earlier auspicious portent, this is an
expedient means used by the Buddhas. Now when the Buddha emits this beam of
brightness he is helping to reveal the meaning of the true entity
of phenomena. Human beings now will come to know it. Let us press our
palms together and wait with a single mind. The Buddha will rain down the
rain of the Dharma to fully satisfy all seekers of the way. You who seek
the three vehicles, if you have doubts and regrets, the Buddha will
resolve them for you, bringing them to an end so that nothing
remains.
The Lotus Sutra Translated by Burton Watson
Chapter Two: Expedient Means
At
that time the World-Honored One calmly arose from his samadhi and addressed
Shariputra, saying: "The wisdom of the Buddhas is infinitely profound and
immeasurable. The door to this wisdom is difficult to understand and difficult
to enter. Not one of the voice-hearers or pratyekabuddhas is able to comprehend
it.
"What is the reason for this? A Buddha has personally attended a
hundred, a thousand, ten thousand, a million, a countless number of Buddhas and
has fully carried out an immeasurable number of religious practices. He has
exerted himself bravely and vigorously, and his name is universally known. He
has realized the Dharma that is profound and never known before, and preaches it
in accordance with what is appropriate, yet his intention is difficult to
understand.
"Shariputra, ever since I attained Buddhahood I have through
various causes and various similes widely expounded my teachings and have used
countless expedient means to guide living beings and cause them to renounce
attachments. Why is this? Because the Tathagata is fully possessed by both
expedient means and the paramita of wisdom.
"Shariputra, the wisdom of
the Tathagata is expansive and profound. He has immeasurable [mercy], unlimited
[eloquence], power, fearlessness, concentration, emancipation, and samadhis, and
has deeply entered the boundless and awakened to the Dharma never before
attained.
"Shariputra, the Tathagata knows how to make various kinds of
distinctions and to expound the teachings skillfully. His words are soft and
gentle and delight the hearts of the assembly.
"Shariputra, to sum it
up: the Buddha has fully realized the Dharma that is limitless, boundless, never
attained before.
"But stop, Shariputra, I will say no more. Why? Because
what the Buddha has achieved is the rarest and most difficult-to-understand
Dharma. The true entity of all phenomena can only be understood and shared
between Buddhas. This reality consists of the appearance, nature, entity, power,
influence, inherent cause, relation, latent effect, manifest effect, and their
consistency from beginning to end."
At that time the World-Honored One,
wishing to state his meaning once more, spoke in verse form, saying:
The
hero of the world is unfathomable. Among heavenly beings or the people of the
world, among all living beings, none can understand the Buddha. The
Buddha's power, fearlessness, emancipation and samadhis and the Buddha's
other attributes no one can reckon or fathom. Earlier, under the guidance
of countless Buddhas he fully acquired and practiced various
ways, profound, subtle and wonderful doctrines that are hard to see and
hard to understand. For immeasurable millions of kalpas he has been
practicing these ways until in the place of practice he achieved the
goal. I have already come to see and know completely this great goal and
recompense, the meaning of these various natures and characteristics. I
and the other Buddhas of the ten directions can now understand these
things. This Dharma cannot be described, words fall silent before
it. Among the other kinds of living beings there are none who can
comprehend it, except the many bodhisattvas who are firm in the power of
faith. The many disciples of the Buddhas in the past have given offerings
to the Buddhas, have already cut off all outflows and now are dwelling in
their last incarnation. But even such persons as they have not the power
needed. Even if the whole world were filled with men like
Shariputra, though they exhausted their thoughts and pooled there
capacities, they could not fathom the Buddha's knowledge. Even if ten
directions were all filled with men like Shariputra or like the other
disciples, though they filled the lands in the ten directions and
exhausted their thoughts and pooled their capacities, still they could not
understand it. If pratyekabuddhas, acute in understanding, without
outflows, in their last incarnation, should fill the worlds in the ten
directions, as numerous as bamboos in a grove, though they should join
together with one mind for a million or for countless kalpas, hoping to
conceive of the Buddha's true wisdom, they could not understand the smallest
part of it. If bodhisattvas newly embarked on their course should give
offerings to numberless Buddhas, completely mastering the intent of the
various doctrines and also able to preach the Dharma effectively, like so
many rice and hemp plants, bamboos or reeds, filling the lands in the ten
directions, with a single mind, with their wonderful knowledge, for kalpas
numerous as Ganges sands should all together pool their thoughts and
capacities, they could not understand the Buddha's knowledge. If
bodhisattvas who never regress, their number like Ganges sands, with a
single mind should join in pondering and seeking, they could not understand
it either. I also announce to you, Shariputra, that this profound subtle
and wonderful Dharma without outflows, incomprehensible, I have now
attained in full. Only I understand its characteristics, and the Buddhas
of the ten directions do likewise. Shariputra, you should know that the
words of the various Buddhas never differ. Toward the Dharma preached by the
Buddhas you must cultivate a great power of faith. The world-honored One
has long expounded his doctrines and now must reveal the truth. I announce
this to the assembly of voice-hearers and to those who seek the vehicle of
the pratyekabuddha; I have enabled people to escape the bonds of
suffering and to attain nirvana. The Buddha, through the power of
expedient means, has shown them the teachings of the three vehicles prying
living beings loose from this or that attachment and allowing them to attain
release.
At that time among the great assembly there were voice-hearers,
Arhats whose outflows had come to an end, Ajnata Kuandinya and the others,
twelve hundred persons. And there were monks, nuns, laymen and laywomen who had
conceived a desire to become voice-hearers or pratyekabuddhas. Each of these had
this thought: Now for what reason does the World-Honored One so earnestly praise
expedient means and state that the Dharma attained by the Buddha is profound and
difficult to understand, that it is very difficult to comprehend the meaning of
the words he preaches, that not one of the voice-hearers or pratyekabuddhas can
do so? If the Buddha preaches but one doctrine of emancipation, then we too
should be able to attain this Dharma and reach the state of Nirvana. We cannot
follow the gist of what he is saying now.
At that time Shariputra
understood the doubts that were in the minds of the four kinds of believers, and
he himself had not fully comprehended. So he addressed the Buddha, saying,
"World-Honored One, what causes and conditions lead you to earnestly praise
expedient means, the foremost device of the Buddhas, the profound, subtle and
wonderful Dharma that is difficult to understand? From times past I have never
heard this kind of preaching from the Buddha. Now the four kinds of believers
all have doubts. We beg that the World-Honored One earnestly praise this Dharma
that is profound, subtle and wonderful, difficult to understand?"
At
that time Shariputra, wishing to state his meaning once more, spoke in verse
from, saying:
Sun of wisdom, great sage and venerable one, at long
last you preach this Dharma. You yourself declare you have attained power,
fearlessness, samadhis, concentration, emancipation, and these other
attributes, and the Dharma that is beyond comprehension. This Dharma
attained in the place of practice no one is capable of questioning you
about. 'My intention is hard to fathom, and no one can question me." No
one questions, yet you yourself preach, praising the path you walk
on. Your wisdom is very subtle and wonderful, that which all the Buddhas
attain. The arhats who are without outflows and those who seek
nirvana now have all fallen into the net of doubt, wondering for what
reason the Buddha preaches this. Those who seek to become
pratyekabuddhas, monks and nuns, heavenly beings, dragons and
spirits, along with the gandharvas and others, look at one another, filled
with perplexity, gazing upward at the most honored of two-legged
beings. What is the meaning of all this? I beg the Buddha to explain it
for us. Among the assembly of voice-hearers the Buddha has said I am
foremost, yet now I lack the wisdom to solve these doubts and
perplexities. Have I in fact grasped the ultimate Dharma, or am I still on
the path of practice? The sons born from the Buddha's mouth press palms
together, gaze upward and wait. We beg you to put forth subtle and wonderful
sounds and at this time explain to us how it really is. The heavenly
beings, dragons, spirits, and the others, their numbers like Ganges
sands, the bodhisattvas seeking to be Buddhas in a great force of eighty
thousand, as well as the wheel-turning sage kings come from ten thousands
of millions of lands, all press their palms and with reverent minds wish
to hear the teaching of perfect endowment.
At that time the Buddha
addressed Shariputra, saying, "Stop, stop! There is no need to speak further. If
I speak of this matter, then the heavenly and human beings throughout the worlds
will all be astonished and doubtful."
Shariputra once more spoke to the
Buddha, saying, "World-Honored One, we beg you to preach! We beg you to preach!
What is the reason? Because this assembly of countless hundreds, thousands, ten
thousands, millions of asamkhyas of living beings in the past have seen the
Buddhas; their faculties are vigorous and acute and their wisdom is bright. If
they hear the Buddha preach, they will be capable of reverent belief."
At that time Shariputra, wishing to state his meaning once more, spoke
in verse form, saying:
Dharma King, none more highly honored, speak,
we beg you, without reserve! In this assembly of numberless beings are
those capable of reverent belief.
The Buddha repeated, "Stop,
Shariputra! If I speak of this matter, the heavenly and human beings and asuras
throughout the worlds will all be astonished and doubtful. The monks who are
overbearingly arrogant will fall into a great pit."
At that time the
World-Honored One repeated what he had said in verse form:
Stop, stop,
no need to speak! My Dharma is wonderful and difficult to ponder. Those
who are overbearingly arrogant when they hear it will never show reverent
belief.
At that time Shariputra once more spoke to the Buddha, saying,
"World-Honored One, we beg you to preach! We beg you to preach! In this assembly
at present the persons like myself number in the hundreds, thousands, ten
thousands, millions. In age after age we have already attended the Buddhas and
received instruction. People of this kind are certain to be capable of reverent
belief. Throughout the long night they will gain peace and rest and will enjoy
many benefits."
At that time Shariputra, wishing to state his meaning
once more, spoke in verse form, saying:
Supremely honored among
two-legged beings, we beg you to preach this foremost Dharma. I who am
regarded as the Buddha's eldest son ask you to favor us by preaching
distinctions. The countless members of this assembly are capable of
according reverent belief to this Dharma The Buddhas have already in age
after age taught and converted them in this manner. All with a single mind
and palms pressed together desire to hear and receive the Buddha's
words. I and the other twelve hundred of our group, as well as the others
who seek to become Buddhas, beg that for the sake of this assembly you
will favor us by preaching distinctions. When we hear this Dharma we will
be filled with great joy.
At that time the World-Honored One said to
Shariputra, "Three times you have stated your earnest request. How can I do
other than preach? Now you must listen attentively and carefully ponder. For
your sake I will now analyze and explain the matter."
When he had spoken
these words, there were some five thousand monks, nuns, laymen and laywomen in
the assembly who immediately rose from their seats, bowed to the Buddha, and
withdrew. What was the reason for this? These persons had roots of guilt that
were deep and manifold, and in addition they were overbearingly arrogant. What
they had not attained they supposed they had attained, what they had not
understood they supposed they had understood. And because they had this failing,
they did not remain where they were.
The World-Honored One was silent
and did not try to detain them.
At this time the Buddha said to
Shariputra, "Now this assembly of mine is free of branches and leaves, made up
solely of the steadfast and truthful. Shariputra, it is well that these persons
of overbearing arrogance have withdrawn. Now listen carefully and I will preach
for you."
Shariputra said, "So be it, World-Honored One. We are eager to
listen!"
The Buddha said to Shariputra, "A wonderful Dharma such as this
is preached by the Buddhas, the Tathagatas, at certain times. But like the
blooming of the udumbara, such times come very seldom. Shariputra, you and the
others must believe me. The words that the Buddhas preach are not empty or
false.
"Shariputra, the Buddhas preach the Dharma in accordance with
what is appropriate, but the meaning is difficult to understand. Why is this?
Because we employ countless expedient means, discussing causes and conditions
and using words of simile and parable to expound the teachings. This Dharma is
not something that can be understood through pondering or analysis. Only those
who are Buddhas can understand it. Why is this? Because the Buddhas, the
World-Honored Ones, appear in the world for one great reason alone. Shariputra,
what does it mean to say that the Buddhas, the World-Honored Ones, appear in the
world for one great reason alone?
"The Buddhas, the World-Honored Ones ,
wish to open the door of Buddha wisdom to all living beings, to allow them to
attain purity. That is why they appear in the world. They wish to show the
Buddha wisdom to living beings, and therefore they appear in the world. They
wish to cause living beings to awaken to the Buddha wisdom, and therefore they
appear in the world. They wish to induce living beings to enter the path of
Buddha wisdom, and therefore they appear in the world. Shariputra, this is the
one great reason for which the Buddhas appear in the world."
The Buddha
said to Shariputra, "The Buddhas, the Tathagatas, simply teach and convert the
Bodhisattvas. All the things they do are at all times done for this one purpose.
They simply wish to show the Buddha wisdom to living beings and enlighten them
to it.
"Shariputra, the Tathagatas have only a single Buddha vehicle
which they employ in order to preach the Dharma to living beings. They do not
have any other vehicle a second one or a third one 1. Shariputra, the Dharma
preached by all the Buddhas of the ten directions is the same as this.
"Shariputra, the Buddhas of the past used countless numbers of expedient
means, various causes and conditions, and words of simile and parable in order
to expound the doctrines for the sake of living beings. These doctrines are all
for the sake of the one Buddha vehicle. These living beings, by listening to the
doctrines of the Buddhas, are all eventually able to attain wisdom embracing all
species.
Shariputra, when the Buddhas of the future make their
appearance in the world, they too will use countless numbers of expedient means,
various causes and conditions, and words of simile and parable in order to
expound the doctrines for the sake of living beings. These doctrines will all be
for the sake of the one Buddha vehicle. And these living beings, by listening to
the doctrines of the Buddhas, will all eventually be able to attain wisdom
embracing all species.
"Shariputra, the Buddhas, the World-Honored Ones,
who exist at present in the countless hundreds, thousands, ten thousands, and
millions of Buddha lands in the ten directions, benefit and bring peace and
happiness to living beings in large measure, these Buddhas too use countless
numbers of expedient means, various causes and conditions, and words of simile
and parable in order to expound the doctrines for the sake of living beings.
These doctrines are all for the sake of the one Buddha vehicle. And these living
beings, by listening to the doctrines of the Buddhas, are all eventually able to
attain wisdom embracing all species.
"Shariputra, these Buddhas simply
teach and convert the Bodhisattvas. They do it because they wish to show the
Buddha wisdom to living beings. They do it because they wish to use the Buddha
wisdom to enlighten living beings. They do it because they wish to cause living
beings to enter the path of Buddha wisdom.
"Shariputra, I too will now
do the same, I know that living beings have various desires. Attachments that
are deeply implanted in their minds. Taking cognizance of this basic nature of
theirs, I will therefore use various causes and conditions, words of simile and
parable, and the power of expedient means and expound the Dharma for them.
Shariputra, I do this so that all of them may attain the one Buddha vehicle and
wisdom embracing all species.
"Shariputra, when the age is impure and
the times are chaotic, then the defilements of living beings are grave, they are
greedy and jealous and put down roots that are not good. Because of this, the
Buddhas, utilizing the power of expedient means, apply distinctions to the one
Buddha vehicle and preach as though it were three.
"Shariputra, if any
of my disciples should claim to be an arhat or a pratyekabuddha and yet does not
heed or understand that the Buddhas, the Tathagatas, simply teach and convert
the bodhisattvas, then he is no disciple of mine, he is no arhat or
pratyekabuddha.
"Again, Shariputra, if there should be monks or nuns who
claim that they already have attained the status of arhat, that this is their
last incarnation, that they have reached the final nirvana, and that therefore
they have no further intention of seeking anuttara-samyaksambodhi, then you
should understand that such as these are all persons of overbearing arrogance.
Why do I say this? Because if they are monks who have truly attained the status
of arhat, then it would be unthinkable that they should fail to believe this
Dharma. The only exception would be in a time after the Buddha had passed away,
when there was no Buddha present in the world. Why is this? Because after the
Buddha has passed away it will be difficult to find anyone who can embrace,
recite, and understand the meaning of sutras such as this. But if persons at
that time encounter another Buddha, then they will attain decisive understanding
with regard to this Dharma.
"Shariputra, you and the others should with
a single mind believe and accept the words of the Buddha. The words of the
Buddhas, the Tathagatas, are not empty or false. There is no other vehicle,
there is only the one Buddha vehicle.
"At that time the World-Honored
One, wishing to state his meaning once more, spoke in verse form, saying:
There are monks and nuns who behave with overbearing
arrogance, laymen full of self-esteem, laywomen who are lacking in
faith. Among the four kinds of believers, the likes of these number five
thousand. They fail to see their own errors, are heedless and remiss with
regard to the precepts, clinging to their shortcomings, unwilling to
change. But these persons of small wisdom have already left; the chaff
among this assembly has departed in the face of the Buddha's
authority. These persons were of paltry merit and virtue, incapable of
receiving this Dharma. This assembly is now free of branches and
leaves, made up only of those steadfast and truthful. Shariputra, listen
carefully, for the Dharma which the Buddhas have attained, through the
power of countless expedient means they preach for the benefit of living
beings. The thoughts that are in the minds of living beings, the different
types of paths they follow, their various desires and natures, the good
and bad deeds they have done in previous existences-- all these the Buddha
takes cognizance of, and then he employs causes, similes and
parables, words that embody the power of expedient means, in order to
gladden and please them all. Sometimes he preaches sutras, verses, stories
of the previous lives of disciples, stories of the previous lives of the
Buddha, of unheard-of things. At other times he preaches regarding causes and
conditions, uses similes, parables, passages of poetry or
discourses. For those of dull capacities who delight in a little
Dharma, who greedily cling to birth and death, who, despite the
innumerable Buddhas, fail to practice the profound and wonderful way but
are perplexed and confused by a host of troubles-- for these I preach
nirvana. I devise these expedient means and so cause them to enter into
the Buddha wisdom. Up to now I have never told you that you were certain
to attain the Buddha way. The reason I never preached in that manner was
that the time to preach so had not yet come. But now is the very time when
I must decisively preach the Great Vehicle. I use these nine
devices, adapting them to the living beings when I preach my basic aim
being to lead them into the Great Vehicle, and that is why I preach this
sutra. There are sons of the Buddha who minds are pure, who are gentle and
of acute capacities, who under innumerable Buddhas have practiced the
profound and wonderful way. For these sons of the Buddha I preach this
sutra of the Great Vehicle. And I predict that these persons in a future
existence will attain the Buddha way. Because deep in their minds they think
of the Buddha and practice and uphold the pure percepts, they are assured
they will attain Buddhahood, and hearing this, their whole bodies are filled
with great joy. The Buddha knows their minds and their practices and
therefore preaches for them the Great Vehicle. When the voice-hearers and
bodhisattvas hear this Dharma that I preach, as soon as they have heard
one verse they will all without doubt be certain of attaining
Buddhahood. In the Buddha lands of the ten directions there is only the
Dharma of the one vehicle, there are not two, there are not three, except
when the Buddha preaches so as an expedient means, merely employing
provisional names and terms in order to conduct and guide living
beings and preach to them the Buddha wisdom. The Buddhas appear in the
world solely for this one reason, which is true; the other two are not the
truth. Never do they use a lesser vehicle to save living beings and ferry
them across. The Buddha himself dwells in this Great Vehicle, and adorned
with the power of meditation and wisdom that go with the Dharma he has
attained, he uses it to save living beings. He himself testifies to the
unsurpassed way, the Great Vehicle, the Dharma in which all things are
equal. If I used a lesser vehicle to convert even one person, I would
be guilty of stinginess and greed, but such a thing would be
impossible. If a person will believe and take refuge in the Buddha, the
Tathagata will never deceive him, nor will he ever show geed or
jealousy, for he has rooted out evil from among the phenomena. Therefore
throughout the ten directions the Buddha alone is without fear. I adorn my
body with the special characteristics and shine my light upon the world. I
am honored by numberless multitudes and for them I preach the emblem of the
reality of things. Shariputra, you should know that at the start I took a
vow, hoping to make all persons equal to me, without any distinction
between us, and what I long ago hoped for has now been fulfilled. I
have converted all living beings and caused them all to enter the Buddha
way. If when I encounter living beings I were in all cases to teach them
the Buddha way, those without wisdom would become confused and in their
bewilderment would fail to accept my teachings. I know that such living
beings have never in the past cultivated good roots but have stubbornly clung
to the five desires, and their folly and craving have given rise to
affliction. Their desires are the cause whereby they fall into the three
evil paths, revolving wheel-like through the six realms of existence and
undergoing every sort of suffering and pain. Having received a tiny form in
the womb, in existence after existence they constantly grow to
maturity. Persons of meager virtue and small merit, they are troubled and
beset by manifold sufferings. They stray into the dense forest of mistaken
views, debating as to what exists and what does not, and in the end cling
to such views, embracing all sixty-two of them 2. They are profoundly
committed to false and empty doctrines, holding firmly to them, unable to set
them aside. Arrogant and puffed up with self-importance, fawning and
envious, insincere in mind, for a thousand, ten thousand, a million
kalpas they will not hear the Buddha's name, nor will they hear the
correct Dharma-- such people are difficult to save. For these reasons,
Shariputra, I have for their sake established expedient means, preaching
the way that ends all suffering. And showing them nirvana. But although I
preach nirvana, this is not a true extinction. All phenomena from the very
first have of themselves constantly borne the marks of tranquil
extinction. Once the sons of the Buddha have carried out this path, then
in a future existence they will be able to become Buddhas. I have employed
the power of expedient means to unfold and demonstrate this doctrine of three
vehicles, but the World-Honored Ones, every one of them, all preach the
single vehicle way. Now before this great assembly I must clear away all
doubts and perplexities. There is no discrepancy in the words of the
Buddhas, there is only the one vehicle, not two. For numberless kalpas in
the past countless Buddhas who have now entered extinction, a hundred,
thousand, ten thousand, million types in numbers incapable of
calculation- such World-Honored Ones, using different types of causes,
similes, and parables, the power of countless expedient means, have
expounded the characteristics of teachings. These World-Honored Ones have
all preached the doctrine of the single vehicle, converting countless living
beings and causing them to enter the Buddha way. And these great sage
lords, knowing what is desired deep in the minds of the heavenly and human
beings and the other living things throughout all the worlds, have
employed still other expedient means to help illuminate the highest
truth. If there are living beings who have encountered these past
Buddhas, and if they have listened to their Dharma, presented alms, or
kept the precepts, shown forbearance, been assiduous, practiced meditation
and wisdom, and so forth, cultivating various kinds of merit and
virtue, then persons such as these all have attained the Buddha
way. After the Buddhas have passed into extinction, if persons are of good
and gentle mind, then living beings such as these have all attained the
Buddha way. After the Buddhas have passed into extinction, if persons make
offerings to the relics, raising ten thousand or a million kinds of
towers, using gold, silver and crystal, seashell and agate, carnelian,
lapis lazuli, pearls to purify and adorn them extensively, in this way
erecting towers; or if they raise up stone mortuary temples or those of
sandalwood or aloes, hovenia or other kinds of timber, or of brick, tile
clay or earth; if in the midst of the broad fields they pile up earth to
make a mortuary temple for the Buddhas, or even if little boys at
play should collect sand to make a Buddha tower, then persons such as
these have all attained the Buddha way. If there are persons who for the
sake of the Buddha fashion and set up images, carving them with many
distinguishing characteristics, then all have attained the Buddha way. Or
if they make things out of the seven kinds of gems, of copper, red or white
copper, pewter, lead, tin iron wood, or clay, or use cloth soaked in
lacquer or resin to adorn and fashion Buddha images, then persons such as
these have all attained the Buddha way. If they employ pigments to paint
Buddha images, endowing them with the characteristics of hundredfold
merit, if they make them themselves or have other make them, then all have
attained the Buddha way. Even if little boys in play should use a piece of
grass or wood or a brush, or perhaps a fingernail to draw an image of the
Buddha, such persons as these bit by bit will pile up merit and will
become fully endowed with a mind of great compassion; they all have
attained the Buddha way. Merely by converting the bodhisattvas they bring
salvation and release to numberless multitudes. And if persons, in the
presence of such memorial towers, such jeweled images and painted
images, should with reverent minds make offerings of flowers, incense,
banners or canopies, or if they should employ persons to make
music, striking drums or blowing horns or conch shells, playing pipes,
flutes, zithers, harps, balloon guitars, cymbals and gongs, and if these
many kinds of wonderful notes are intended wholly as an offering; or if
one with a joyful mind sings a song in praise of the Buddha's virtue, even
if it is just one small note, then all who do these things have attained the
Buddha way. If someone with a confused and distracted mind should take
even one flower and offer it to a painted image, in time he would come to
see countless Buddhas. Or if a person should bow or perform obeisance, or
should merely press his palms together, or even should raise a single
hand, or give no more than a slight nod of the head, and if this were done
in offering to an image, then in time he would come to see countless
Buddhas. And if he himself attains the unsurpassed way and spreads
salvation abroad to countless multitudes, he will enter the nirvana of no
remainder as a fire dies out when the firewood is exhausted. If persons
with confused and distracted minds should enter a memorial tower and once
exclaim, "Hail to the Buddha!" Then all have attained the Buddha way. If
from past Buddhas when they were in the world or after their
extinction, they should be those who heard this Dharma, then all have
attained the Buddha way. The World-Honored Ones of the future, whose
numbers will be incalculable, these Tathagatas will also employ expedient
means to preach the Dharma, and all these Tathagatas through countless
expedient means will save and bring release to living beings so that they
enter the Buddha's wisdom which is free of outflows. If there are those
who hear the Dharma, then not one will fail to attain Buddhahood. The
original vow of the Buddhas was that the Buddha way, which they themselves
practice, should be shared universally among living beings so that they
too may attain this same way. The Buddhas of future ages, although they
preach hundreds, thousands, millions a countless number of doctrines, in
truth do so for the sake of the single vehicle. The Buddhas, most honored of
two-legged beings, know that phenomena have no constantly fixed
nature, that the seed of Buddhahood sprout through causation, and for this
reason they preach the single vehicle. But that these phenomena are part of
an abiding Dharma, that the characteristics of the world are constantly
abiding-- this they have come to know in the place of practice and as
leaders and teachers they preach expedient means. The presently existing
Buddhas of the ten directions, whom heavenly and human beings make offerings
to, who in number are like Ganges sands, they have appeared in the
world in order to bring peace and comfort to living beings, and they too
preach the Dharma in this way. They understand the foremost truth of tranquil
extinction and therefore employ the power of expedient means, and though
they point out various different paths, in truth they do so for the sake of
the Buddha vehicle. They understand the actions of living beings, the
thoughts that lie deep in their minds, the deeds they have carried out in the
past, their desires, their nature, the power of their exertions, and
whether their capacities are acute or dull, and so they employ various causes
and conditions, similes, parables, and other words and phrases, adapting
what expedient means are suitable to their preaching. Now I too am like
this; in order to bring peace and comfort to living beings I employ
various different doctrines to disseminate the Buddha way. Through the
power of my wisdom I know the nature and desires of living beings and
through expedient means I preach these doctrines, causing all living beings
to attain joy and gladness. Shariputra, you should understand that I view
things through the Buddha eye, I see the living beings in the six
paths, how poor and distressed they are, without merit or wisdom, how they
enter the perilous road of birth and death, their sufferings continuing with
never a break, how deeply they are attached to the five desires, like a
yak enamored of it's tail, blinding themselves with greed and
infatuation, their vision so impaired they can see nothing. They do not
seek the Buddha, with his great might, or the Dharma that can end their
sufferings, but enter deeply into erroneous views, hoping to shed
suffering through great suffering. For the sake of these living beings I
summon up a mind of great compassion. When I first sat in the place of
practice and gazed at the tree and walked around it, for the space of
three times seven days I pondered the matter in this way. The wisdom I
have attained, I thought, is subtle, wonderful, the foremost. But living
beings, dull incapacity, are addicted to pleasure and blinded by
stupidity. With persons such as this, what can I say, how can I save
them? At that time the Brahma kings, along with the heavenly king
Shakra, the Four Heavenly Kings who guard the world, and the heavenly king
Great Freedom, in company with other heavenly beings and their hundreds
and thousands of followers, reverently pressing their palms together and
bowed, begging me to turn the wheel of the Dharma. Immediately I thought
to myself that if I merely praised the Buddha vehicle, then the living
beings, sunk in their suffering, would be incapable of believing in this
Dharma. And because they rejected the Dharma and failed to believe
it, they would fall into the three evil paths. It would be better if I did
not preach the Dharma but quickly entered into nirvana. Then my thoughts
turned to the Buddhas of the past and the power of expedient means they had
employed, and I thought that the way I had now attained should likewise be
preached as three vehicles. When I thought in this manner, the Buddhas of
the ten directions all appeared and with Brahma sounds comforted and
instructed me. "Well done, Shakyamuni!" they said. "Foremost leader and
teacher, you have attained the unsurpassed Dharma. But following the
example of all other Buddhas, you will employ the power of expedient
means. We too have all attained the most wonderful, the foremost
Dharma, but for the sake of living beings we make distinctions and preach
the three vehicles. People of small wisdom delight in a small
Dharma, unable to believe that they themselves could becomes
Buddhas. Therefore we employ expedient means, making distinctions and
preaching various goals. But though we preach the three vehicles, we do it
merely in order to teach the bodhisattvas." Shariputra, you should understand
this. When I heard these saintly lions and their deep, pure subtle,
wonderful sounds, I rejoiced, crying "Hail to the Buddhas!" Then I thought
to myself, I have come into this impure and evil world, and as these
Buddhas have preached, I too must follow that example in my actions. After
I had thought of the matter in this way, I set out at once for
Varanasi. The marks of tranquil extinction borne by all phenomena cannot
be explained in words, and therefore I used the power of expedient
means to preach to the five ascetics. This I termed turning the wheel of
the Dharma, and also with regard to "the sound of nirvana," and "arhat,"
"Dharma" and Samgha," I used these terms to indicate distinctions. "From
infinite kalpas in the past I have extolled and taught the Dharma of
nirvana, ending the long sufferings of birth and death." This is how I
customarily preached. Shariputra, you should know this. When I looked at
the Buddha sons, I saw incalculable thousands, ten thousands, millions who
had determined to seek the way of the Buddha, everyone with a respectful and
reverent mind, all coming to the place of the Buddha, persons who in the
past had listened to other Buddhas and heard the Dharma preached through
expedient means. Immediately the thought came to me that the reason the
Tathagata has appeared is so he may preach the Buddha wisdom. Now is
precisely the time to do so. Shariputra, you should understand that
persons of dull capacity and small wisdom, who are attached to appearances,
proud and overbearing, are incapable of believing in this Dharma. Now I,
joyful and fearless, in the midst of the bodhisattvas, honestly discarding
expedient means, will preach only the unsurpassed Way. When the
bodhisattvas hear this Dharma, they will be released from all entanglements
of doubt. The twelve hundred Arhats, they too will all attain
Buddhahood. Following in the same fashion that the Buddhas of the three
existences employ in preaching the Dharma, I now will do
likewise, preaching a Dharma that is without distinctions. The times when
the Buddhas appear in the world are far apart and difficult to encounter. And
even when they appear in the world it is difficult for them to preach this
Dharma. Throughout incalculable, innumerable kalpas it is rare that one
may hear this Dharma, and a person capable of listening to this
Dharma, such a person is likewise rare. It is like the udumbara
flower which all the world loves and delights in, which heavenly and human
beings look on as something rare, but which appears only once in many
ages. If a person hears this Dharma, delights and praises it, even if he
utters just one word, then he has made offerings to all the Buddhas of the
three existences. But a person like this is very rarely found, rarer than
the udumbara flower. You should have no doubts. I being king of the
doctrines, make this announcement to the entire great assembly. I employ
only the single vehicle way to teach and convert the bodhisattvas, I have
no voice-hearer disciples. You, Shariputra, and the voice-hearers and
bodhisattvas, you should understand that this wonderful Dharma is the
secret crux of the Buddhas.
In this evil world of the five
impurities those who merely delight in and are attached to the
desires, living beings such as this in the end will never seek the Buddha
way. When evil persons in ages to come hear the Buddha preach the single
vehicle, they will be confused, will not believe or accept it, will reject
the Dharma and fall into the evil paths. But when there are those with sense
of shame, persons of purity who have determined to seek the Buddha
way, then for the sake of such as these one should widely praise the way
of the single vehicle. Shariputra, you should understand this. The Dharma
of the Buddhas is like this. Employing ten thousand, a million expedient
means, they accord with what is appropriate in preaching the Dharma. Those
who are not versed in this matter cannot fully comprehend this. But you
and the others already know how the Buddhas, the teachers of the
world, accord with what is appropriate in employing expedient means. You
will have no more doubts or perplexities but, your minds filled with great
joy, will know that you yourselves will attain Buddhahood.
The Lotus
Sutra Translated by Burton Watson
Chapter
Three: Simile and Parable
At that time
Shariputra's mind danced with joy. Then he immediately stood up, pressed his
palms together, gazed up in reverence at the face of the Honored-One, and said
to the Buddha, "Just now, when I heard from the World-Honored One, this voice of
the Dharma, my mind seemed to dance and I gained what I had never had before.
Why do I say this? Because in the past when I heard a Dharma of this kind from
the Buddha and saw how the bodhisattvas received prophecies that in time they
would attain Buddhahood, I and the others felt that we had no part in the
affair. We were deeply grieved to think we would never gain the immeasurable
insight of the Tathagata.
"World-Honored One, I have constantly lived in
the mountain forest or alone under the trees, sometimes sitting, sometimes
walking around, and always I have thought to myself, since I and the others all
alike have entered into the nature of the Dharma, why does the Tathagata use the
Dharma of the Lesser Vehicle to bring us salvation?
"But the fault is
ours, not that of the World-Honored One. Why do I say this? If he had been
willing to wait until the true means for attaining anuttara-samyak-sambodhi was
preached, then we would surely have obtained release through the Great Vehicle.
But we failed to understand that the Buddha was employing expedient means and
preaching what was appropriate to the circumstances. So when we first heard the
Dharma of the Buddha, we immediately believed and accepted it, supposing that we
had gained understanding.
"World-Honored One, for a long time now, all
day and throughout the night, I have repeatedly taxed myself with this thought.
But now I have heard from the Buddha what I had never heard before, a Dharma
never known in the past, and it has ended all my doubts and regrets. My body and
mind are at ease and I have gained a wonderful feeling of peace and security.
Today at last I understand that truly I am the Buddha's son, born from the
Buddha's mouth, born through conversion to the Dharma, gaining my share of the
Buddha's Dharma!"
At that time Shariputra, wishing to state his meaning
once more, spoke in verse form, saying:
When I heard the sound of this
Dharma, I gained what I had never had before. My mind was filled with
great joy, I was released from all bonds of the net of doubt. From past
times I have received the Buddha's teachings and have not been denied the
Great Vehicle. The Buddha's sound is very rarely heard, but it can free
living beings from distress. Already I have put an end to outflows, and
hearing this, am freed from care and distress. I lived in the mountain
valleys or under the forest trees, sometimes sitting, sometimes walking
around, and constantly I thought of this matter-- how severely I taxed
myself!
"Why have I been deceived?" I said. "I and the others are sons
of the Buddha too, all alike have entered the Dharma that is without
outflows, yet in times to come we will never be able to expound the
unsurpassed way. The golden body, the thirty-two features, the ten powers,
the various emancipations-- though all alike share a single Dharma, these
we will never attain! The eighty types of wonderful characteristics, the
eighteen unshared properties-- merits such as these are all lost to
us!" When I was walking around alone, I saw the Buddha among the great
assembly, his fame filling the ten directions, bringing benefit far and
wide to living beings, and I thought to myself, I am deprived of such
benefits! How greatly have I been deceived! Constantly, day and
night, whenever I pondered over this, I wanted to ask the World-Honored
One whether I had indeed been deprived or not. Constantly, when I saw the
World-Honored One praising the bodhisattvas, then day and night I would
mull this matter over. But now as I listen to the voice of the Buddha, I
see he preaches the Dharma in accordance with what is appropriate, using
this hard-to-conceive doctrine of no outflows to lead people to the place of
practice. Formerly I was attached to erroneous views, acting as teacher to
the Brahmans. But the World-Honored One, knowing what was in my
mind, rooted out my errors and preached nirvana. I was freed of all my
errors and gained understanding of the Dharma of emptiness.
At that
time my mind told me I had reached the stage of extinction, but now I
realize that was not true extinction. If the time should come when I can
become a Buddha, then I will possess all the thirty-two features and
heavenly and human beings, the many yakshas, dragons, spirits and others will
hold me in reverence. When that time comes, then I can say that at last
all has been wiped out without residue. In the midst of the great assembly,
the Buddha declared that I will become a Buddha. When I heard the sound of
the this Dharma my doubts and regrets were all wiped away. At first, when
I heard the Buddha's preaching, there was great astonishment and doubt in my
mind. Is this not a devil pretending to be the Buddha, trying to vex and
confuse my mind? I thought. But the Buddha employed various
causes, similes, and parables, expounding eloquently. His mind was
peaceful as the sea, and as I listened, I was freed from the net of
doubt. The Buddha said that in past ages the countless Buddhas who have
passed into extinction rested and abided in the midst of expedient
means, and all likewise preached this Dharma. The Buddhas of the present
and future, whose numbers are beyond calculation, they too will use
expedient means in expounding this same Dharma. Thus the present
World-Honored One, being born and later leaving his family, attaining the
way and turning the wheel of the Dharma, likewise employs expedient means in
preaching. The World-Honored One preaches the true way. Papiyas would not
do that. Therefore I know for certain this is not a devil pretending to be
the Buddha. But because I fell into the net of doubt I supposed this to be
the devil's work. Now I hear the Buddha's soft and gentle sound, profound,
far-reaching, very subtle and wonderful, expounding and discoursing on the
pure Dharma, and my mind is filled with great joy. My doubts and regrets
are forever ended, I will rest and abide in true wisdom. I am certain I
will become a Buddha, to be revered by heavenly and human beings, turning
the wheel of the unsurpassed Dharma and teaching and converting the
bodhisattvas.
At that time the Buddha said to Shariputra, "Now, in the
midst of this great assembly of heavenly and human beings, shramanas, Brahmans
and so forth, I say this. In the past, under twenty thousand million Buddhas,
for the sake of the unsurpassed way I have constantly taught and converted you.
And you throughout the long night followed me and accepted my instruction.. Now
, because I want to make you recall to mind the way that you originally vowed to
follow, for the sake of the voice-hearers I am preaching this Great Vehicle
sutra called the Lotus of the Wonderful Dharma, a Dharma to instruct the
bodhisattvas, one that is guarded and kept in mind by the Buddhas.
"Shariputra, in ages to come, after a countless, boundless inconceivable
number of kalpas have passed, you will make offerings to some thousands, ten
thousands millions of Buddhas, and will honor and uphold the correct Dharma. You
will fulfill every aspect of the way of the bodhisattva and will be able to
become a Buddha with the name Flower Glow Tathagata, worthy of offerings, of
right and universal knowledge, perfect clarity and conduct, well gone,
understanding the world, unexcelled worthy, trainer of people, teacher of
heavenly and human beings, Buddha, World-Honored One.
"Your realm will
be called Free from Stain, the land will be level and smooth, pure and
beautifully adorned, peaceful, bountiful and happy. Heavenly and human beings
will flourish there. The ground will be of lapis lazuli, roads will crisscross
it in eight directions, and ropes of gold will mark their boundaries. Beside
each road will grow rows of seven-jeweled trees which will constantly flower and
bear fruit. And this Flower Glow Tathagata will employ the three vehicles to
teach and convert living beings.
"Shariputra, when this Buddha appears,
although it will not be an evil age, because of his original vow he will preach
the Dharma through the three vehicles. His kalpa will be called Great Treasure
Adornment. Why will it be called Great Treasure Adornment? Because in that land
bodhisattvas will be looked on as a great treasure. Those bodhisattvas will be
countless, boundless, inconceivable in number, beyond the reach of reckoning or
of simile and parable. Without the power of Buddha wisdom, one cannot understand
how many.. Whenever these bodhisattvas wish to walk anywhere, jeweled flowers
will uphold their feet.
'These bodhisattvas will not have just conceived
the desire for enlightenment, but all will have spent a long time planting the
roots of virtue. Under countless hundreds, thousands, tens of thousands,
millions of Buddhas they will have carried out Brahma practices in a flawless
manner, and will have been perpetually praised by the Buddhas. Constantly they
will have cultivated Buddha wisdom, acquiring great transcendental powers and
thoroughly understanding the gateways to all the doctrines. They will be upright
in character, without duplicity, firm in intent and thought. Bodhisattvas such
as this will abound in that land.
"Shariputra, the life span of the
Buddha Flower Glow will be twelve small kalpas, not counting the times when he
is still a prince and before he becomes a Buddha. The people of his land will
have a life span of eight small kalpas. When Flower Glow Tathagata has lived for
twelve small kalpas, he will prophesy that the bodhisattva Firm Full will attain
anuttara-samyak-sambodhi. He will announce to the monks, 'This bodhisattva Firm
Full will be the next to become a Buddha. He will be named Flower feet Safely
Walking, tathagata, arhat, samyak-sambuddha. His Buddha land will be like mine.'
"Shariputra, after the Buddha Flower Glow has passed into extinction,
the era of the Correct Dharma will last for thirty-two small kalpas, and the era
of the Counterfeit Dharma will last for another thirty-two small kalpas."
At that time the World-Honored One, wishing to state his meaning once
more, spoke in verse form, saying:
Shariputra, in ages to come you
will become a Buddha, of universal wisdom, venerable, bearing the name Flower
Glow, and you will save countless multitudes. You will make offerings to
numberless Buddhas, be endowed with all the Bodhisattva practices, the ten
powers and other blessings, and will realize the unsurpassed way. After
countless kalpas have passed, your kalpa will be named Great Treasure
Adornment. Your world will be called Free from Stain, pure, without flaw
or defilement. Its land will be made of lapis lazuli, its roads bounded by
ropes of gold, and seven-jeweled trees in a jumble of colors will
constantly bear blossoms and fruit. The bodhisattvas of that realm will
always be firm in intent and thought. Transcendental powers and
paramitas-- each will be endowed with all of these, and under numberless
Buddhas they will diligently study the bodhisattva way. Thus these great
men will be converted by the Buddha Flower Glow. When that Buddha was
still a prince, he gave up his country, abandoned worldly glory, and in
his final incarnation left his family and attained the Buddha way. Flower
Glow Buddha will continue in the world for a life span of twelve small
kalpas. The numerous people of his land will have a life span of eight
small kalpas. After that Buddha has passed into extinction, the Correct
Dharma will endure in the world for thirty-two small kalpas, saving living
beings far and wide. When the correct law has passed away, the Counterfeit
Dharma will endure for thirty-two kalpas. The Buddha's relics will circulate
widely; heavenly and human beings everywhere will make offerings to
them. The actions of Flower Glow Buddha will all be as I have
said. This most saintly and venerable of two-legged beings will be
foremost and without peer. And he will be none other than you-- you should
rejoice and count yourself fortunate!
At that time, when the four kinds
of believers, namely, monks, nuns, laymen and laywomen, and the heavenly beings,
dragons, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, and others
in the great assembly saw how Shariputra received from the Buddha this prophecy
that he would attain anuttara-samyak-sambodhi, their hearts were filled with
great joy and danced without end. Each one removed the upper robe that he or she
was wearing and presented it a an offering to the Buddha. Shakra Devanam Indra,
King Brahma, and the countless sons of gods likewise took their wonderful
heavenly robes, heavenly mandarava flowers and great mandarava flowers and
offered them to the Buddha. The heavenly robes they had scattered remained
suspended in the air and turned round and round of themselves. Heavenly beings
made music, a hundred, a thousand, ten thousand varieties, all at the same time
in the midst of the air, raining down quantities of heavenly flowers and
speaking these words: "In the past at Varanasi the Buddha first turned the wheel
of the Dharma. Now he turns the wheel again, the wheel of the unsurpassed, the
greatest Dharma of all!"
At that time the sons of gods, wishing to state
their meaning once more, spoke in verse form, saying:
In the past at
Varanasi you turned the wheel of the Dharma of the four noble
truths, making distinctions, preaching that all things are born and become
extinct, bing made up of the five components. Now you turn the wheel of
the most wonderful, the unsurpassed great Dharma. This Dharma is very
profound and abstruse; there are few who can believe it. Since times past
often we have heard the World-Honored One's preaching, but we have never
heard this kind of profound, wonderful and superior Dharma. Since the
World-Honored One preaches this Dharma, we all welcome it with
joy. Shariputra with his great wisdom has now received this venerable
prophecy. We too in the same way will surely be able to attain
Buddhahood, throughout all the many worlds the most venerable, the
unsurpassed goal. The Buddha way is difficult to fathom, but you will
preach with expedient means, according to what is appropriate. The
meritorious deeds we have done in this existence or past existences, and
the blessings gained from seeing the Buddha-- all these we will apply to the
Buddha way.
At that time Shariputra said to the Buddha: "World-Honored
One, now I have no mere doubts or regrets. In person I have received from the
Buddha this prophecy that I will attain anuttara-samyak-sambodhi. These twelve
hundred persons here whose minds are free -- in the past they remained at the
level of learning, and the Buddha constantly taught and converted them, saying,
'My Dharma can free you from birth, old age, sickness and death and enable you
at last to achieve nirvana.' These persons, some of whom were still learning and
some who had completed their learning, each believed that, because he had shed
his views of 'self,' and also his views of 'existing' and 'not existing,' he had
attained nirvana. But now from the World-Honored One they hear what they had
never heard before, and all have fallen into doubt and perplexity.
"Very
well, World-Honored One. I beg that for the sake of the four kinds of believers
you will explain the causes and conditions and make it possible for them to shed
their doubts and regrets."
At that time the Buddha said so Shariputra,
"Did I not tell you earlier that when the Buddhas, the World-Honored Ones, cite
various causes and conditions and use similes, parables, and other expressions,
employing expedient means to preach the Dharma, it is all for the sake of
anuttara-samyak-sambodhi? Whatever is preached is all for the sake of converting
the bodhisattvas.
"Moreover, Shariputra, I too will now make use of
similes and parables to further clarify this doctrine. For through similes and
parables those who are wise can obtain understanding.
"Shariputra,
suppose that in a certain town in a certain country there was a very rich man.
He was far along in years and his wealth was beyond measure. He had many fields,
houses and menservants. His own house was big and rambling, but it had only one
gate. A great many people--a hundred, two hundred, perhaps as many as five
hundred--lived in the house. The halls and rooms were old and decaying, the
walls crumbling, the pillars rotten at their base, and the beams and rafters
crooked and aslant.
"At that time a fire suddenly broke out on all
sides, spreading through the rooms of the house. The sons of the rich man, ten,
twenty perhaps thirty, were inside the house. When the rich man saw the huge
flames leaping up on every side, he was greatly alarmed and fearful and thought
to himself, I can escape to safety through the flaming gate, but my sons are
inside the burning house enjoying themselves and playing games, unaware,
unknowing, without alarm or fear. The fire is closing in on them, suffering and
pain threaten them, yet their minds have no sense of loathing or peril and they
do not think of trying to escape!
"Shariputra, this rich man thought to
himself, I have strength in my body and arms. I can wrap them in a robe or place
them on a bench and carry them out of the house. And then again he thought, this
house has only one gate, and moreover it is narrow and small.
My sons
are very young, they have no understanding, and they love their games, being so
engrossed in them that they are likely to be burned in the fire. I must explain
to them why I am fearful and alarmed. The house is already in flames and I must
get them out quickly and not let them be burned up in the fire!
"Having
thought in this way, he followed his plan and called to all his sons, saying,
'You must come out at once!" But though the father was moved by pity and gave
good words of instruction, the sons were absorbed in their games and unwilling
to heed them. They had no alarm, no fright, and in the end no mind to leave the
house. Moreover, they did not understand what the fire was, what the house was,
what the danger was. They merely raced about this way and that in play and
looked at their father without heeding him.
"At that time the rich man
had this thought: the house is already in flames from this huge fire. If I and
my sons do not get out at once, we are certain to be burned. I must now invent
some expedient means that will make it possible for the children to escape harm.
"The father understood his sons and knew what various toys and curious
objects each child customarily liked and what would delight them. And so he said
to them, 'The kind of playthings you like are rare and hard to find. If you do
not take them when you can, you will surely regret it later. For example, things
like these goat-carts, deer-carts and ox-carts. They are outside the gate now
where you can play with them. So you must come out of this burning house at
once. Then whatever ones you want, I will give them all to you!'
"At
that time, when the sons heard their father telling them about these rare
playthings, because such things were just what they had wanted, each felt
emboldened in heart and, pushing and shoving one another, they all came wildly
dashing out of the burning house.
"At that time the rich man, seeing
that his sons had gotten out safely and all were seated on the open ground at
the crossroads and were no longer in danger, was greatly relieved and his mind
danced for joy. At that time each of the sons said to his father, "the
playthings you promised us earlier, the goat-carts and deer-carts and
ox-carts--please give them to us now!'
"Shariputra, at that time the
rich man gave to each of his sons a large carriage of uniform size and quality.
The carriages were tall and spacious and adorned with numerous jewels. A railing
ran all around them and bells hung from all four sides. A canopy was stretched
over the top, which was also decorated with an assortment of precious jewels.
Ropes of jewels twined around, a fringe of flowers hung down, and layers of
cushions were spread inside, on which were placed vermillion pillows. Each
carriage was drawn by a white ox, pure and clean in hide, handsome in form and
of great strength, capable of pulling the carriage smoothly and properly at a
pace fast as the wind. In addition, there were many grooms and servants to
attend and guard the carriage.
"What was the reason for this? This rich
man's wealth was limitless and he had many kinds of storehouses that were all
filled and overflowing. And he thought to himself, 'There is no end to my
possessions. It would not be right if I were to give my sons small carriages of
inferior make. These little boys are all my sons and I love them without
partiality. I have countless numbers of large carriages adorned with seven kinds
of gems. I should be fair-minded and give one to each of my sons. I should not
show any discrimination. Why? Because even if I distributed these possessions of
mine to every person in the whole country I would still not exhaust them, much
less could I do so by giving them to my sons!
"At that time each of the
sons mounted his large carriage, gaining something he had never had before,
something he had originally never expected. Shariputra, what do you think of
this? When this rich man impartially handed out to his sons these big carriages
adorned with rare jewels, was he guilty of falsehood or not?"
Shariputra
said, "No, World-Honored One. This rich man simply made it possible for his sons
to escape the peril of fire and preserve their lives. He did not commit a
falsehood. Why do I say this? Because if they were able to preserve their lives,
then they had already obtained a plaything of sorts. And how much more so when,
through an expedient means, they are rescued from that burning house!
World-Honored One, even if the rich man had not given them the tiniest carriage,
he would still not be guilty of falsehood. Why? Because this rich man had
earlier made up his mind that he would employ an expedient means to cause his
sons to escape. Using a device of this kind was no act of falsehood. How much
less so, then, when the rich man knew that his wealth was limitless and he
intended to enrich and benefit his sons by giving each of them a large
carriage."
The Buddha said to Shariputra, "Very good, very good. In is
just as you have said. And Shariputra, the Tathagata is like this. That is, he
is a father to all the world. His fears, cares and anxieties, ignorance and
misunderstanding, have long come to an end, leaving no residue. He has fully
succeeded in acquiring measureless insight, power and freedom from fear and
gaining great supernatural powers and the power of wisdom. He is endowed with
expedient means and the paramita of wisdom, his great pity and great compassion
are constant and unflagging; at all times he seeks what is good and will bring
benefit to all.
'He is born into the threefold world, a burning house,
rotten and old. In order to save living beings from the fires of birth, old age,
sickness and death, care suffering, stupidity, misunderstanding, and the three
poisons; to teach and convert them and enable them to attain
anuttara-samyak-sambodhi.
"He sees living beings seared and consumed by
birth, old age, sickness and death, care and suffering, sees them undergo many
kinds of pain because of their greed and attachment and striving they undergo
numerous pains in their present existence, and later they undergo the pain of
being reborn in hell or as beasts or hungry spirits. Even if they are reborn in
the heavenly realm or the realm of human beings, they undergo the pain of
poverty and want, the pain of parting from loved ones, the pain of encountering
those they detest--all these many different kinds of pain.
"Yet living
beings drowned in the midst of all this, delight and amuse themselves, unaware,
unknowing, without alarm or fear. They feel no sense of loathing and make no
attempt to escape. In this burning house which is the threefold world, they race
about to east and west, and though they encounter great pain, they are not
distressed by it.
Shariputra, when the Buddha sees this, then he thinks
to himself, I am the father of living beings and I should rescue them from their
sufferings and give them the joy of the measureless and boundless Buddha wisdom
so that they may find their enjoyment in that.
"Shariputra, the
Tathagata also has this thought: if I should merely employ supernatural powers
and the power of wisdom; if I should set aside expedient means and for the sake
of living beings should praise the Tathagata's insight, power and freedom from
fear, then living beings would not be able to gain salvation. Why? Because these
living beings have not yet escaped from birth, old age, sickness, death, care
and suffering, but are consumed by flames in the burning house that is the
threefold world. How could they be able to understand the Buddha's wisdom?
"Shariputra, that rich man, though he had strength in his body and arms,
did not use it. He merely employed a carefully contrived expedient means and
thus was able to rescue his sons from the peril of the burning house, and
afterward gave each of them a large carriage adorned with rare jewels. And the
Tathagata does the same. Though he possesses power and freedom from fear, he
does not use these. He merely employs wisdom and expedient means to rescue
living beings from the burning house of the threefold world, expounding to them
the three vehicles, the vehicle of the voice-hearer, that of pratyekabuddha, and
that of the Buddha.
"He says to them, 'You must not be content to stay
in this burning house of the threefold world! Do not be greedy for its coarse
and shoddy forms, sounds, scents, tastes and sensations! If you become attached
to them and learn to love them, you will be burned up! You must come out of this
threefold world at once so that you can acquire the three vehicles, the vehicles
of the voice-hearer, the pratyekabuddha and the Buddha. I promise you now that
you will get them, and that promise will never prove false. You have only to
apply yourselves with diligent effort!'
"The Tathagata employs this
expedient means to lure living beings into action. And then he says to them,
'You should understand that these doctrines of the three vehicles are all
praised by the sages. They are free, without entanglements, leaving nothing
further to depend upon or seek. Mount these three vehicles, gain roots that are
without outflows, gain powers, awareness, the way, meditation, emancipation,
samadhis, and then enjoy yourselves. You will gain the delight of immeasurable
peace and safety.'
"Shariputra, if there are living beings who are
inwardly wise in nature, and who attend the Buddha, the World-Honored One, hear
the Dharma, believe and accept it, and put forth diligent effort, desiring to
escape quickly from the threefold world and seeking to attain nirvana, they
shall be called [those who ride] the vehicle of the voice hearer.
They
are like those sons who left the burning house in the hope of acquiring
goat-carts.
"If there are living beings who attend the Buddha, the
World-Honored One, hear the Dharma, believe and accept it, and put forth
diligent effort, seeking wisdom that comes of itself, taking solitary delight in
goodness and tranquility, and profoundly understanding the causes and conditions
of all phenomena, they shall be called [those who ride] the vehicle of the
pratyekabuddha. They are like the sons who left the burning house in the hope of
acquiring deer-carts.
"If there are living beings who attend the Buddha,
the World-Honored One, hear the Dharma, believe and accept it, and put forth
diligent effort, seeking comprehensive wisdom, the insight of the Tathagata,
powers and freedom from fear, who pity and comfort countless living beings,
bring benefit to heavenly and human beings, and save them all, they shall be
called [those who ride] the Great Vehicle. Because the bodhisattvas seek this
vehicle, they are called mahasattvas. They are like the sons who left the
burning house in the hope of acquiring ox-carts.
"Shariputra, that rich
man, seeing that his sons had all gotten out of the burning house safely and
were no longer threatened, recalled that his wealth was immeasurable and
presented each of his sons with a large carriage. And the Tathagata does
likewise. He is the father of all living beings. When he sees that countless
thousands of millions of living beings, through the gateway of the Buddha's
teaching, can escape the pains of the threefold world, the fearful and perilous
road, and gain the delights of nirvana, the Tathagata at that time has this
thought: I possess measureless, boundless wisdom, power, fearlessness, the
storehouse of the Dharma of the Buddhas. These living beings are all my sons. I
will give the Great Vehicle to all of them equally so that there will not be
those who gain extinction by themselves, but that all may do so through the
extinction of the Tathagata.
"To all the living beings who have escaped
from the threefold world he then gives the delightful gifts of the meditation,
emancipation, and so forth, of the Buddhas. All these are uniform in
characteristics, uniform in type, praised by the sages, capable of producing
pure, wonderful, supreme delight.
"Shariputra, that rich man first used
three types of carriages to entice his sons, but later he gave them just the
large carriage adorned with jewels, the safest, most comfortable kind of all.
Despite this, that rich man was not guilty of falsehood. The Tathagata does the
same, and he is without falsehood. First he preaches the three vehicles to
attract and guide living beings, but later he employs just the Great Vehicle to
save them. Why? The Tathagata possesses measureless wisdom, power, freedom from
fear, the storehouse of the Dharma. He is capable of giving to all living beings
the Dharma of the Great Vehicle. But not all of them are capable of receiving
it.
"Shariputra, for this reason you should understand that the Buddhas
employ the power of expedient means. And because they do so, they make
distinctions in the one Buddha vehicle and preach it as three."
The
Buddha, wishing to state his meaning once more, spoke in verse form, saying:
Suppose there was a rich man who had a large house. This house was
very old, and decayed and dilapidated as well. The halls, though lofty,
were in dangerous condition beams and rafters were slating and
askew, foundations and steps were crumbling. Walls were cracked and
gaping and the plaster had fallen off of them. The roof thatch was in
disrepair or missing, the tips of the eaves had dropped off. The fences
surrounding it were crooked or collapsed and heaped rubbish was piled all
around. Some five hundred persons lived in the house. Kites, owls,
hawks, eagles, crows, magpies, doves, pigeons, lizards, snakes, vipers,
scorpions, centipedes and millipedes, newts and ground
beetles, weasels, raccoon dogs, mice, rats, hordes of evil
creatures scurried this way and that. Places that stank of
excrement overflowed in streams of filth where dung beetles and other
creatures gathered. Foxes, wolves and jackals gnawed and trampled in the
filth or tore apart dead bodies, scattering bones and flesh
about. Because of this, packs of dogs came racing to the spot to snatch
and tear, driven by hunger and fear, searching everywhere for
food, fighting, struggling and seizing, baring their teeth, snarling and
howling. That house was fearful, frightening, so altered was its
aspect. In every part of it there were goblins and trolls, yakshas and
evil spirits who feed on human flesh or on poisonous creatures. The
various evil birds and beasts bore offspring, hatched and nursed
them, each hiding and protecting its young, but the yakshas outdid one
another in their haste to seize and eat them. And when they had eaten
their fill, their evil hearts became fiercer than ever; the sound of their
wrangling and contention was terrifying indeed. Kumbhanda
demons crouched on clumps of earth or leaped one or two feet off the
ground, idling, wandering here and there, amusing themselves according to
their whims.
Sometimes they seized a dog by two of its legs and beat
it till it had lost its voice, or planted their feet on the dog's
neck, terrifying it for their own delight. Again there were demons with
large tall bodies, naked in form, black and emaciated constantly living
there, who would cry out in loud ugly voices, shouting and demanding
food. There were other demons whose throats were like needles, or still
other demons with heads like the head of an ox, some feeding on human
flesh, others devouring dogs. Their hair like tangled weeds, cruel,
baleful, ferocious, driven by hunger and thirst, they dashed about
shrieking and howling. The yakshas and starving spirits and the various
evil birds and beasts hungrily pressed forward in all directions, peering
out at the windows. Such were the perils of this house, threats and
terrors beyond measure. This house, old and rotting, belonged to a certain
man and that man had gone nearby and he had not been out for long when
a fire suddenly broke out in the house. In one moment from all four
sides the flames rose up in a mass. Ridgepoles, beams, rafters,
pillars exploded with a roar, quivering, splitting, broke in two and came
rumbling down as walls and partitions collapsed.
The various demons
and spirits lifted their voices in a great wail, the hawks, eagles and
other birds, the kumbhanda demons, were filled with panic and
terror, not knowing how to escape. The evil beasts and poisonous
creatures hid in their holes and dens, and the pishacha demons, who
were also living there, because they had done so little that was
good, were oppressed by the flames and attacked one another, drinking
blood and gobbling flesh. The jackals and their like were already dead by
this time and the larger of the evil beasts vied in devouring
them. Foul smoke swirled and billowed up, filling the house on every
side. The centipedes and millipedes, the poisonous snakes and their
kind, scorched by the flames, came scurrying out of their
lairs, whereupon the kumbhanda demons pounced on them and ate them. In
addition, the starving spirits, the fire raging about their heads, hungry,
thirsty, tormented by the heat, raced this way and that in terror and
confusion. Such was the state of that house, truly frightening and
fearful; malicious injury, the havoc of fire- many ills, not just one,
afflicted it. At this time the owner of the house was standing outside the
gate when he heard someone say, "A while ago your various sons, in
order to play their games, went inside the house. They are very young and
lack understanding and will be wrapped up in their amusements." When the
rich man heard this, he rushed in alarm into the burning house, determined
to rescue his sons and keep them from being burned by the flames. He urged
his sons to heed him, explaining the many dangers and perils, the evil
spirits and poisonous creatures, the flames spreading all around, the
multitude of sufferings that would follow one another without end, the
poisonous snakes, lizards and vipers, as well as the many yakshas and
kumbhanda demons, the jackals, foxes and dogs, hawks, eagles, kites,
owls, ground beetles and similar creatures driven and tormented by hunger
and thirst, truly things to be feared. His sons could not stay in such a
perilous place, much less when it was all on fire! But the sons had no
understanding and although they heard their father's warnings, they
continued engrossed in their amusements, never ceasing their games. At
that time the rich man thought to himself: My sons may behave in this
manner, adding to my grief and anguish. In this house at present there
is not a single joy, and yet my sons, wrapped up in their games, refuse
to heed my instructions and will be destroyed by the fire!
Then it
occurred to him to devise some expedient means, and he said to his
sons, "I have many kinds of rare and marvelous toys, wonderful jeweled
carriages, goat-carts, deer-carts, carts drawn by big oxen. They are
outside the gate right now you must come out and see them! I have
fashioned these carts explicitly for you. You may enjoy whichever you
choose, play with them as you like! When the sons heard this
description of the carts, at once they vied with one another in dashing
out of the house, till they reached the open ground, away from all peril
and danger. When the rich man saw that his sons had escaped from the
burning house and were standing in the crossroads, he seated himself on a
lion seat, congratulating himself in these words: "Now I am content and
happy. These sons of mine have been very difficult to raise. Ignorant,
youthful, without understanding, they entered that perilous house with its
many poisonous creatures and its goblins to be feared. The roaring flames
of the great fire rose up on all four sides, yet those sons of
mine still clung to their games. But now I have saved them, caused them
to escape from danger.
That is the reason, good people, I am content
and happy." At that time the sons, seeing their father comfortably
seated, all went to where he was and said to him: "Please give
us the three kinds of jeweled carriages you promised us earlier. You
said if we came out of the house you'd give us three kinds of carts and we
could choose whichever we wished. Now is the time to give them to
us!" The rich man was very wealthy and had many storehouses. With gold,
silver, lapis lazuli, seashells, agate, and other such precious
things he fashioned large carriages beautifully adorned and
decorated, with railings running around them and bells hanging from all
sides. Ropes of gold twisted and twined, nets of pearls stretched over
the top, and fringes of golden flowers hung down
everywhere. Multicolored decorations wound around and encircled the
carriages, soft silks and gauzes served for cushions, with fine felts
of most wonderful make valued at thousands or millions, gleaming white and
pure, to spread over them. There were large white oxen, sleek,
stalwart, of great strength, handsome in form, to draw the jeweled
carriages, and numerous grooms and attendants to accompany and guard
them. These wonderful carriages the man presented to each of his sons
alike. The sons at that time danced for joy, mounting the jeweled
carriages, driving off in all directions, delighting and amusing
themselves freely and without hindrance. I say this to you,
Shariputra- I am like this rich man. I, most venerable of the sages, am
the father of this world and all living beings are my children. But
they are deeply attached to worldly pleasures and lacking in minds of
wisdom. There is no safety in the threefold world; it is like a burning
house, replete with a multitude of sufferings, truly to be
feared, constantly beset with the griefs and pains of birth, old age,
sickness and death, which are like fires raging fiercely and without
cease. The Tathagata has already left the burning house of the threefold
world and dwells in tranquil quietude in the safety of forest and
plain. But now this threefold world is all my domain, and the living
beings in it are all my children. Now this place is beset by many pains
and trials.
I am the only person who can rescue and protect
others, but though I teach and instruct them, they do not believe or
accept my teachings, because, tainted by desires, they are deeply immersed
in greed and attachment. So, I employ an expedient means, describing to
them the three vehicles, causing all living beings to understand the pains
of the threefold world, and then I set forth and expound a way whereby
they can escape from the world. If these children of mine will only
determine in their minds to do so, they can acquire all the three
understandings and the six transcendental powers, can become
pratyekabuddhas or bodhisattvas who never regress. I say to you,
Shariputra, for the sake of living beings I employ these similes and
parables to preach the single Buddha vehicle. If you and the others are
capable of believing and accepting my words, then all of you are
certain to attain the Buddha way. This vehicle is subtle,
wonderful, foremost in purity; throughout all worlds it stands
unsurpassed. The Buddha delights in and approves it, and all living
beings should praise it, offer it alms and obeisance. There are
immeasurable thousands of millions of powers, emancipations, meditations,
wisdoms, and other attributes of the Buddha.
But if the children can
obtain this vehicle, it will allow them day and night for unnumbered
kalpas to find constant enjoyment, to join the bodhisattvas and the
multitude of voice-hearers in mounting this jeweled vehicle and proceeding
directly to the place of practice. For these reasons, though one should
seek diligently in the ten directions, he will find no other
vehicles except when the Buddha preaches them as an expedient means. I
tell you, Shariputra, you and the others are all my children, and I am
a father to you. For repeated kalpas you have burned in the flames of
manifold sufferings, but I will save you all and cause you to escape from
the threefold world. Although earlier I told you that you had attained
extinction, that was only the end of birth and death, it was not true
extinction. Now what is needed is simply that you acquire Buddha
wisdom. If there are bodhisattvas here in this assembly, let them with
a single mind listen to the true Dharma of the Buddhas. Though the
Buddhas, the World-Honored Ones, employ expedient means, the living beings
converted by them are all bodhisattvas. If there are persons of little
wisdom who are deeply attached to love and desire, because they are that
way, the Buddha preaches for them the rule of suffering.
Then the
living beings will be glad in mind, having gained what they never had
before. The rule of suffering which the Buddha preaches is true and never
varies. If there are living beings who do not understand the root of
suffering, who are deeply attached to the causes of suffering and cannot
for a moment put them aside, because they are that way, the Buddha uses
expedient means to preach the way. As to the cause of all suffering, it
has its root in greed and desire. If greed and desire are wiped out, it
will have no place to dwell. To wipe out all suffering- this is called the
third rule. For the sake of this rule, the rule of extinction, one
practices the way. And when one escapes from the bonds of suffering this
is called attaining emancipation. By what means can a person attain
emancipation? Separating oneself from falsehood and delusion- this alone
may be called emancipation. But if a person has not truly been able to
emancipate himself from everything, then the Buddha will say he has not
achieved true extinction, because such a person has not yet gained the
unsurpassed way. My purpose is not to try to cause them to reach
extinction. I am the Dharma King, free to do as I will with the
Dharma. To bring peace and safety to living beings- that is the reason I
appear in the world. I say to you, Shariputra, this Dharma seal of
mine
I preach because I wish to bring benefit to the world. You
must not recklessly transmit it wherever you happen to wander. If there is
someone who hears it, responds with joy and gratefully accepts it, you
should know that person is an avivartika. If there is someone who believes
and accepts the Dharma of this sutra, that person has already seen the
Buddhas of the past, has respectfully offered alms to them and listened to
this Dharma. If there is someone who can believe what you preach then
that person has seen me, and has also seen you and the other monks and
the bodhisattvas. This Lotus Sutra is preached for those with profound
wisdom. If persons of shallow understanding hear it, they will be
perplexed and fail to comprehend. As for all the voice-hearers and
pratyekabuddhas, in this sutra there are things that are beyond their
powers. Even you, Shariputra, in the case of this sutra were able to
gain entrance through faith alone. How much more so, then, the other
voice-hearers. Those other voice-hearers it is because they have faith in
the Buddha's words that they can comply with this sutra, not because of
any wisdom of their own. Also, Shariputra, to persons who are arrogant or
lazy or taken up with views of the self, do not preach this
sutra. Those with the shallow understandings of ordinary persons, who are
deeply attached to the five desires, cannot comprehend it when they hear
it. Do not preach it to them. If a person fails to have faith but
instead slanders this sutra, immediately he will destroy all the seeds for
becoming a Buddha in this world. Or perhaps he will scowl with knitted
brows and harbor doubt or perplexity. Listen and I will tell you the
penalty this person must pay. Whether the Buddha is in the world or has
already entered extinction, if this person should slander a sutra such as
this, or on seeing those who read, recite, copy and uphold this
sutra, should despise, hate, envy, or bear grudges against them, the
penalty this person must pay listen, I will tell you now: When his life
comes to an end he will enter the Avichi hell, be confined there for a
whole kalpa, and when the kalpa ends, be born there again. He will keep
repeating this cycle for a countless number of kalpas. Though he may
emerge from hell, he will fall into the realm of beasts, becoming a dog or
jackal, his form lean and scruffy, dark, discolored, with scabs and
sores, something for men to make sport of. Or again he will be hated
and despised by men, constantly plagued by hunger and thirst, his bones
and flesh dried up, in life undergoing torment and hardship, in death
buried beneath the tiles and stones. Because he cut off the seeds of
Buddhahood he will suffer this penalty. If he should become a camel or
be born in the shape of a donkey, his body will constantly bear heavy
burdens and have the stick or whip laid on it. He will think only of water
and grass and understand nothing else. Because he slandered this
sutra, this is the punishment he will incur. Or he will be born as a
jackal who comes to the village, body all scabs and sores, having only
one eye, by the boys beaten and cuffed, suffering grief and
pain, sometimes to the point of death. And after he has died he will be
born again in the body of a serpent, long and huge in size, measuring five
hundred yojanas, deaf, witless, without feet, slithering along on his
belly, with little creatures biting and feeding on him, day and night
undergoing hardship, never knowing rest. Because he slandered this
sutra, this is the punishment he will incur. If he should become a human
being, his faculties will be blighted and dull, he will be puny, vile,
bent, crippled, blind, deaf, hunchbacked.
The things he says people
will not believe, the breath from his mouth will be constantly foul, he
will be possessed by devils, poor and lowly, ordered around by
others, plagued by many ailments, thin and gaunt, having no one to turn
to. Though he attached himself to others, they would never think of
him; though he might gain something, he would at once lose or forget
it. Though he might practice the art of medicine and by its methods cure
someone's disease, the person would grow sicker from some other malady and
perhaps in the end would die. If he himself had an illness, no one would
aid or nurse him, and though he took good medicine, it would only make his
condition worse. If others should turn against him, he would find himself
plundered and robbed. His sins would be such that they would bring
unexpected disaster on him. A sinful person of this sort will never see
the Buddha, the king of the many sages, preaching the Dharma, teaching and
converting. A sinful person of this sort will constantly be born amid
difficulties, crazed, deaf, confused in mind, and never will hear the
Dharma. For countless kalpas numerous as Ganges sands he will at birth
become deaf and dumb, his faculties impaired, will constantly dwell in
hell, strolling in it as though it were a garden, and the other evil paths
of existence he will look on as his own home. Camel, donkey, pig,
dog- these will be the forms he will take on. Because he slandered this
sutra, this is the punishment he will incur. If he should become a human
being, he will be deaf, blind, dumb. Poverty, want, all kinds of
decay will be his adornment; water blisters, diabetes, scabs, sores,
ulcers, maladies such as these will be his garments. His body will
always smell bad, filthy and impure. Deeply attached to views of
self, he will grow in anger and hatred; aflame with licentious
desires, he will not spurn even birds or beasts. Because he slandered this
sutra, this is the punishment he will incur. I tell you, Shariputra, if
I were to describe the punishments that fall on persons who slander this
sutra, I could exhaust a kalpa and never come to the end. For this
reason I expressly say to you, do not preach this sutra to persons who
are without wisdom. But if there are those of keen capacities, wise and
understanding, of much learning and strong memory, who seek the Buddha
way, then to persons such as this it is permissible to preach it. If
there are persons who have seen hundreds and thousands and millions of
Buddhas, have planted many good roots and are firm and deeply committed in
mind, then to persons such as this it is permissible to preach it. If
there are persons who are diligent, constantly cultivating a compassionate
mind, not begrudging life or limb, then it is permissible to preach
it. If there are persons who are respectful, reverent with minds set on
nothing else, who separate themselves from common folly to live alone
among mountains and waters, then to persons such as this it is permissible
to preach it. Again, Shariputra, if you see a person who thrusts aside
evil friends and associates with good companions, then to a person such as
this it is permissible to preach it. If you see a son of the
Buddha observing the precepts, clean and spotless as a pure bright
gem, seeking the Great Vehicle Sutra, then to a person such as this it
is permissible to preach it. If a person is without anger, upright and
gentle in nature, constantly pitying all beings, respectful and reverent
to the Buddhas, then to a person such as this it is permissible to preach
it. Again, if a son of the Buddha in the midst of the great
assembly should with a pure mind employ various causes and
conditions, similes, parables, and other expressions to preach the Dharma
in unhindered fashion, to a person such as this it is permissible to
preach it. If there are monks who, for the sake of comprehensive
wisdom, seek the Dharma in every direction, pressing palms together,
gratefully accepting, desiring only to accept and embrace the sutra of the
Great Vehicle and not accepting a single verse of the other sutras, to
persons such as this it is permissible to preach it. If a person, earnest
in mind, seeks this sutra as though he were seeking the Buddha's
relics, and having gained and gratefully accepted it, that person shows no
intention of seeking other sutras and has never once given thought to
the writings of the non-Buddhist doctrines, to a person such as this it is
permissible to preach it. I tell you Shariputra, if I described all the
characteristics of those who seek the Buddha way, I could exhaust a kalpa
and never be done. Persons of this type are capable of believing and
understanding. Therefore for them you should preach the Lotus Sutra of the
Wonderful Dharma.
The Lotus Sutra Translated by Burton
Watson
Chapter Four: Belief and Understanding
At that time, when the men of lifelong wisdom
Subhuti, Mahakatyayana, Mahakashyapa, and Mahamaudgalyayana heard from the
Buddha a Dharma that they had never known before, and heard the World-Honored
One prophesy that Shariputra would attain anuttara-samyak-sambodhi, their minds
were moved as seldom before and danced for joy. At once they rose from their
seats, arranged their robes, bared their right shoulders and bowed their right
knees to the ground. Pressing their palms together with a single mind, they bent
their bodies in a gesture of respect and, gazing up in reverence at the face of
the Honored One, said to the Buddha: "We stand at the head of the monks and are
all of us old and decrepit. We believed that we had already attained nirvana and
that we were incapable of doing more, and so we never sought to attain
anuttara-samyak-sambodhi.
"It has been a long time since the
World-Honored One first began to expound the Dharma. During that time we have
sat in our seats, our bodies weary and inert, meditating solely on the concepts
of emptiness, non-form, and non-action. But as to the pleasures and
transcendental power of the Dharma of the bodhisattva or the purifying of Buddha
lands and the salvation of living beings-these our minds took no joy in. Why is
this? Because the World-Honored One had made it possible for us to transcend the
threefold world and to attain the enlightenment of nirvana.
"Moreover,
we are old and decrepit. When we heard of this anuttara-samyak-sambodhi, which
the Buddha uses to teach and convert the bodhisattvas, our minds were not fill
ed with any thought of joy or approval. But now in the presence of the Buddha we
have heard this voice-hearer receive a prophecy that he will attain
anuttara-samyak-sambodhi and our minds are greatly delighted. We have gained
what we have never before. Suddenly we have been able to hear a Dharma that is
rarely encountered, something we never expected up to now, and we look upon
ourselves as profoundly fortunate. We have gained great goodness and benefit, an
immeasurably rare jewel, something unsought that came of itself.
"World-Honored One, we would be pleased now to employ a parable to make
clear our meaning. Suppose there was a man, still young in years, who abandoned
his father, ran away, and lived for a long time in another land, for perhaps
ten, twenty, or even fifty years. As he drew older, he found himself
increasingly poor and in want. He hurried about in every direction, seeking
clothing and food, wandering farther and farther afield until by chance he
turned his steps in the direction of his homeland.
"The father meanwhile
had been searching for his son without success and had taken up residence in a
certain city. The father's household was very wealthy, with immeasurable riches
and treasures. Gold, silver, lapis Lazuli, coral, amber, and crystal beads all
filled and overflowed from his storehouses. He had many grooms and menservants,
clerks and attendants, and elephants, horses, carriages, oxen, and goats beyond
number. He engaged in profitable ventures at home and in all the lands around,
and also had dealings with many merchants and traveling vendors.
"At
this time the impoverished son wandered from village to village, passing through
various lands and towns, till at last he came to the city where his father was
residing. The father thought constantly of his son, but though he had been
parted from him for over fifty years, he had never told anyone else about the
matter. He merely pondered to himself, his heart filed with regret and longing.
He thought to himself that he was old and decrepit. He had great wealth and
possessions, gold silver and rare treasures that filled and overflowed from his
storehouses, but he had no son, so that if one day he should die, the wealth and
possessions would be scattered and lost, for there was no one to entrust them
to.
"This was the reason he constantly thought so earnestly of his son.
And he also had this thought: If I could find my son and entrust my wealth and
possessions to him, then I could feel contented and easy in mind and would have
no more worries.
"World-Honored One, at that time the impoverished son
drifted from one kind of employment to another until he came by chance to his
father's house. He stood by the side of the gate, gazing far off at his father,
who was seated on a lion throne, his legs supported by a jeweled footrest, while
Brahmans, noblemen, and householders, uniformly deferential, surrounded him.
Festoons of pearls worth thousands or tens of thousands adorned his body, and
clerks, grooms and menservants holding white fly whisks stood in attendance to
left and right. A jeweled canopy covered him, with flowered banners hanging from
it, perfumed water had been sprinkled over the ground, heaps of rare flowers
were scatted about, and precious objects were ranged here and there, brought
out, put away, handed over and received. Such were the many different types of
adornments, the emblems of prerogative and marks of distinction.
"When
the impoverished son saw how great was his father's power and authority, he was
filled with fear and awe and regretted he had ever come to such a place.
Secretly he thought to himself; This must be some king, or one who is equal to a
king. This is not the sort of place where I can hire out my labor and gain a
living. It would be better to go to some poor village where, if I work hard, I
will find a place and can easily earn food and clothing. If I stay here for
long, I may be seized and pressed into service! Having thought in this way, he
raced from the spot.
At that time the rich old man, seated on his lion
throne, spied his son and recognized him immediately. His heart was filled with
great joy and at once he thought: Now I have someone to entrust my storehouses
of wealth and possessions to! My thoughts have constantly been with this son of
mine but I had no way of seeing him. Now suddenly he had appeared of himself,
which is exactly what I would have wished. Though I am old and decrepit, I still
care what becomes of my belongings.
"Thereupon he dispatched a bystander
to go after the son as quickly as possible and bring him back. At that time the
messenger raced swiftly after the son and laid hold of him. The impoverished
son, alarmed and fearful, cried out in an angry voice, 'I have done nothing
wrong! Why am I being seized?' But the messenger held on to him more tightly
than ever and forcibly dragged him back.
"At that time the son thought
to himself, I have committed no crime and yet I am taken prisoner. Surely I am
going to be put to death! He was more terrified than ever and sank to the
ground, fainting with despair.
"The father, observing this from a
distance, spoke to the messenger, saying, 'I have no need of this man. Don't
force him to come here, but sprinkle cold water on his face so he will regain
his senses. Then say nothing more to him!'
"Why did he do that? Because
the father knew that his son was of humble outlook an ambition, and that his own
rich and eminent position would be difficult for the son to accept. He knew very
well that this was his son, but as a form of expedient means he refrained from
saying to anyone, 'this is my son.'
"The messenger said to the son, "I
am releasing you now. You may go anywhere you wish.' The impoverished son was
delighted, having gained what he had not had before, and picked himself up from
the ground and went off to the poor village in order to look for food and
clothing.
"At that time the rich man, hoping to entice his son back
again, decided to employ an expedient means and send two men as secret
messengers, men who were lean and haggard and had no imposing appearance. 'Go
seek out that poor man and approach him casually. Tell him you know a place
where he can earn twice the regular wage. If he agrees to the arrangement, then
bring him here and put him to work. If he asks what sort of work he will be put
to, say that he will be employed to clear away excrement, and that the two of
you will be working with him.'
"The two messengers then set out at once
to find the poor man, and when they had done so, spoke to him as they had been
instructed. At that time the impoverished son asked for an advance on his wages
and then went with the men to help clear away excrement.
When the father
saw his son, he pitied and wondered at him. Another day, when he was gazing out
the window, he saw his son in the distance, his body thin and haggard, filthy
with excrement, dirt, sweat and defilement. The father immediately took off his
necklaces, his soft fine garments and his other adornments and put on clothes
that were ragged and soiled. He smeared dirt on his body, took in his right hand
a utensil for removing excrement, and assuming a gruff manner, spoke to the
laborers, saying, 'Keep at your work! You mustn't be lazy!' By employing this
expedient means, he was able to approach his son.
"Later he spoke to his
son again, saying, 'Now then, young man! You must keep on at this work and not
leave me anymore. I will increase your wages, and whatever you need in the way
of utensils, rice, flour, salt, vinegar, and the like you should be in no worry
about. I have an old servant I can lend you when you need him. You may set your
mind at ease. I will be like a father to you, so have no more worries. Why do I
say this? Because I am well along in years, but you are still young and sturdy.
When you are at work, you are never deceitful or lazy or speak angry or
resentful words. You don't seem to have any faults of that kind the way my other
workers do. From now on, you will be like my own son.' And the rich man
proceeded to select a name and assign it to the man as though he were his child.
"At this time the impoverished son, though he was delighted at such
treatment, still thought of himself as a person of humble station who was in the
employ of another. Therefore the rich man kept him clearing away excrement for
the next twenty years. By the end of this time, the son felt that he was
understood and trusted, and he could come and go at ease, but he continued to
live in the same place as before.
"World-Honored One, at that time the
rich man fell ill and knew he would die before long. He spoke to his
impoverished son, saying, "I now have great quantities of gold, silver, and rare
treasures that fill and overflow from my storehouses. You are to take complete
charge of the amounts I have and of what is to be handed out and gathered in.
This is what I have in mind, and I want you to carry out my wishes. Why is this?
Because from now on, you and I will not behave as two different persons. So you
must keep your wits about you and see that there are no mistakes or losses.'
"At that time the impoverished son, having received these instructions,
took over the surveillance of all the goods, and gold, silver and rare
treasures, and the various storehouses, but never thought of appropriated for
himself so much as the cost of a single meal. He continued to live where he had
before, unable to cease thinking of himself as mean and lowly.
"After
some time had passed, the farther perceived that his son was bit by bit becoming
more self-assured and magnanimous in outlook, that he was determined to
accomplish great things and despised his former low opinion of himself.
Realizing that his own end was approaching, he ordered his son to arrange a
meeting with his relatives and the king of the country, the high ministers, and
the noblemen and householders. When they were all gathered together, he
proceeded to make this announcement: "Gentlemen, you should know that this is my
son, who was born to me. In such-and-such a city he abandoned me and ran away,
and for over fifty years he wandered about suffering hardship. His original name
is such-and-such, and my name is such-and-such. In the past, when I was still
living in my native city, I worried about him and so I set out in search of him.
Sometime after, I suddenly chanced to meet up with him. This is the truth my
son, and I will in truth am his father. Now everything that belongs to me, all
my wealth and possessions, shall belong entirely to this son of mine. Matters of
outlay and income that have occurred in the past this son of mine is familiar
with."
"World-Honored One, when the impoverished son heard these words
of his father, he was filled with great joy, having gained what he never had
before, and he thought to himself, I originally had no mind to covet or seek
such things. Yet now these stores of treasures have come of their own accord!
"World-Honored One, this old man with his great riches is none other
than the Tathagata, and we are all like the Buddha's sons. The Tathagata
constantly tells us that we are his sons. But because of the three sufferings,
World-Honored One, in the midst of birth and death we undergo burning anxieties,
delusions, and ignorance, delighting in and clinging to lesser doctrines. But
today the World-Honored One causes us to ponder carefully, to cast aside such
doctrines, the filth of frivolous debate.
"We were diligent and exerted
ourselves in this matter until we had attained nirvana, which is like one day's
wages. And once we had attained it, our hearts were filled with great joy and we
considered that this was enough. At once we said to ourselves, "Because we have
been diligent and exerted ourselves with regard to the Buddhist Dharma, we have
gained this breadth and wealth of understanding."
"But the World-Honored
One, knowing from past times how our minds cling to unworthy desires and delight
in lesser doctrines, pardoned us and let us be, not trying to explain to us by
saying, You will come to possess the insight of the Tathagata, your portion of
the store of treasures!' Instead the World-Honored One employed the power of
expedient means, preaching to us the wisdom of the Tathagata in such a way that
we might heed the Buddha and attain nirvana, which is only day's wages. And
because we considered this to be a great gain, we had no wish to pursue the
Great Vehicle.
"In addition, though we expounded and set forth the
Buddha wisdom for the sake of the Bodhisattvas, we ourselves did not aspire to
attain it. Why do I say this? Because the Buddha, knowing that our minds delight
in lesser doctrines, employed the power of expedient means to preach in a way
that was appropriate for us. So we did not know that we were in truth the sons
of the Buddha. But now at least we know it.
"With regard to the Buddha
wisdom, the World-Honored One is never begrudging. Why do I say this? From times
past we have in truth been the sons of the Buddha, but we delighted in nothing
but lesser doctrines. If we had the kind of mind that delighted in great ones,
than the Buddha would have preached the Dharma of the Great Vehicle for us.
"Now in this sutra the Buddha expounds only the one vehicle. And in the
past, when in the presence of the bodhisattvas he disparaged the voice-hearers
as those who delight in a lesser doctrine, the Buddha was in fact employing the
Great Vehicle to teach and convert us. Therefore we say that, though originally
we had no mind to covet or seek such a thing, now the great treasure of the
Dharma King has come to us of its own accord. It is something that the sons of
the Buddha have a right to acquire, and now they have acquired all of it."
At that time, Mahakashyapa, wishing to state his meaning once more,
spoke in verse form, saying:
We today have heard the Buddha's voice
teaching and we dance for joy, having gained what we never had
before. The Buddha declares that the voice-hearers will be able to attain
Buddhahood. This cluster of unsurpassed jewels has come to us
unsought. It is like the case of a boy who. When still young without
understanding, abandoned his father and ran away, going far off to another
land, drifting from one country to another for over fifty years, his
father, distressed in thought, searched for him in every direction till,
worn out with searching, he halted in a certain city. There he built a
dwelling where he could indulge the five desires. His house was large and
costly, with quantities of gold, silver, seashell, agate, pearls, lapis
lazuli, elephants, horses, oxen goats, palanquins, and
carriages, fields for farming, menservants, grooms, and other people in
great number. He engaged in profitable ventures at home and in all the
lands around, and had merchants and traveling vendors stationed
everywhere. Thousands, ten thousands, millions surrounded him and paid
reverence; he enjoyed the constant favor and consideration of the
ruler. The officials and power clans all joined in paying him
honor, and those who for one reason or another flocked about him were
many. Such was his vast wealth, the great power and influence he
possessed. But as he grew old an decrepit he recalled his son with greater
distress than ever, day and night thinking of nothing else: "Now the time
of my death draws hear. Over fifty years have passed since that foolish
boy abandoned me. My storehouses full of goods- what will become of
them?" At this time the impoverished son was searching for food and
clothing, going from village to village, from country to
country, sometimes finding something, other times finding
nothing, starving and emaciated, his body broken out in sores and ring
worm. As he moved from place to place he arrived in time at the city where
his father lived, shifting from one job to another until he came to his
father's house.
At that time the rich man had spread a large jeweled
canopy inside his gate and was seated on a lion throne, surrounded by
his dependents and various attendants and guards. Some were counting
out gold, silver, and precious objects, or recording in ledgers the
outlay and income of wealth. The impoverished son, observing how eminent
and distinguished His father was, supposed he must be the king of a
country or the equal of a king. Alarmed and full of wonder, he asked
himself why he had come here. Secretly he thought to himself, if I linger
here for long I will perhaps be seized and pressed into service! Once
this thought had occurred to him, he raced from the spot, and inquiring
where there was a poor village, went there in hopes of gaining
employment. The rich man at the time, seated on his lion throne, was
his son in the distance and silently recognized who he was. Immediately he
instructed a messenger to hurry after him and bring him back. The
impoverished son, crying out in terror, sank to the ground in
distress. "This man has seized me and is surely going to put me to
death! To think that my search for food and clothing should bring me to
this!" The rich man knew that his son was ignorant and
self-abasing.
"He will never believe my words, will never believe I am
his father." So he employed an expedient means, sending some other men to
the son, a one-eyed man, another puny and uncouth, completely lacking in
imposing appearance, saying, "Speak to him and tell him I will employ
him to remove excrement and filth, and will pay him twice the regular
wage." When the impoverished son heard this he was delighted and came with
the messengers and worked to clear away excrement and filth and clean the
rooms of the house. From the window the rich man would constantly observe
his son, thinking how his son was ignorant and self-abasing and delighted
in such menial labor. At such times the rich man would put on dirty ragged
clothing, take in hand a utensil for removing excrement and go to where
his son was, using this expedient means to approach him, encouraging him
to work diligently. "I have increased your wages and given you oil to rub
on your feet. I will see that you have plenty to eat and drink, mats and
bedding that are thick and warm." At times he would speak severely: "You
must work hard!" Or again he will say in a gentle voice, "You are like a
son to me." The rich man, being wise, gradually permitted his son to come
and go in the house. After twenty years had passed, he put him in charge
of household affairs, showing him his gold, silver, pearls,
crystal, and the other things that were handed out or gathered in, so that
he would understand all about them, though the son continued to live outside
the gate, sleeping in a hut of grass, for he looked upon himself as
poor, thinking, "None of these things are mine." The father knew that his
son's outlook was gradually becoming broader and more magnanimous, and
wishing to hand over his wealth and goods, he called together his
relatives, the king of the country and the high ministers, the noblemen
and householders. In the presence of this great assembly he declared,
"This is my son who abandoned me and wandered abroad for a period of fifty
years. Since I found him again, twenty years have gone by. Long ago, in
such-and-such a city, when I lost my son, I traveled all around searching
for him until eventually I came here. All that I possess, my house and
people, I hand over entirely to him so he may do with them as he
wishes." The son thought now in the past he had been poor, humble and
self-abasing in outlook, but now he had received from his father this huge
bequest of rare treasures, along with the father's house and all his
wealth and goods. He was filled with great joy, having gained what he
never had before. The Buddha too is like this. He knows our fondness for
the petty, and so he never told us, "You can attain
Buddhahood."
Instead he explained to us how we could become free of
outflows, carry out the Lesser Vehicle and be voice-hearer
disciples. Then the Buddha commanded us to preach the supreme way and
explain that those who practice this will be able to attain Buddhahood. We
received the Buddha's teaching and for the sake of the great
bodhisattvas made use of causes and conditions, various similes and
parables, a variety of words and phrases, to preach the unsurpassed
way. When the sons of the Buddha heard the Dharma through us, day and
night they pondered, diligently and with effort practicing it. At that
time the Buddha bestowed prophecies on them, saying, "In a future
existence you will be able to attain Buddhahood." The various
Buddhas in their Dharma of the secret storehouse set forth the true
facts for the sake of Bodhisattvas alone; it is not for our sake that
they expound the true essentials. The case is like that of the impoverished
son who was able to approach his father. Though he knew of his father's
possessions, at heart he had no longing to appropriate them. Thus,
although we preached the treasure storehouse of the Dharma of the
Buddha, we did not seek to attain it ourselves, and in this way our case
is similar. We sought to wipe out what was within ourselves, believing
that was sufficient.
We understood only this one concern and knew
nothing of other matters. Though we might hear or purifying the Buddha
lands, of teaching and converting living beings, we took no delight in
such things. Why is this? Because all phenomena are uniformly empty,
tranquil, without birth, without extinction, without bigness, without
smallness, without outflows, without action. And when one ponders in this
way, one can feel no delight or joy. Through the long night, with
regard to the Buddha wisdom we were without greed, without
attachment, without any desire to possess it. We believed that with regard
to the Dharma we possessed the ultimate. Through the long night we
practiced the Dharma of emptiness, gaining release from the threefold
world and its burden of suffering and care. We dwelt in our final
existence, in the nirvana of remainder. Through the teaching and
conversion of the Buddha we gained a way that was not vain, and in doing
so we repaid the debt we owed to the Buddha's kindness. Although for the
sake of the Buddha's sons we preached the Dharma of the
Bodhisattva, urging them to seek the Buddha way, yet we ourselves never
aspired to that Dharma. We were thus abandoned by our guide and
teacher because he had observed what was in our minds.
From the first
he never encouraged us or spoke to us of true benefit. He was like the
rich man who knew that his son's ambitions were lowly and who used the
power of expedient means to soften and mold his son's mind so that later
he could entrust to him all his wealth and treasure. The Buddha is like
this, resorting to a rare course of action. Knowing that some have a
fondness for the petty, he uses the power of expedient means to mold and
temper their minds, and only then teaches them the great wisdom. Today we
have gained what we never had before; what we previously never hoped
for has now come to us of itself. We are like the impoverished son who
gained immeasurable treasure. World-Honored One, now we have gained the
way, gained its fruit; through the Dharma of no outflows we have gained
the undefiled eye. Through the long night we observed the pure precepts of
the Buddha and today for the first time we have gained the fruit, the
recompense. In the Dharma of the Dharma King we have long carried out
brahma practices; now we obtain the state of no outflows, the great
unsurpassed fruit. Now we have become voice-hearers in truth, for we
will take the voice of the Buddha way and cause it to be heard by all. Now
we have become true arhats, for everywhere among the heavenly and human
beings, devils and Brahmas of the various worlds we deserve to receive
offerings. The World-Honored One in his great mercy makes use of a rare
thing, in pity and compassion teaching and converting, bringing benefit to
us. In numberless millions of kalpas who could ever repay him? Though
we offer him our hands and feet, bow our heads in respectful
obeisance, and present all manners of offerings, none of us could we pay
him. Though we lift him on the crown of our heads, bear him on our two
shoulders for kalpas numerous as Ganges sands reverence him with all our
hearts; though we come with delicate foods, with countless jeweled
robes, with articles of bedding, various kinds of potions and
medicines; with ox-head sandalwood and all kinds of rare
gems, construct memorial towers and spread the ground with jeweled
robes; though we were to do all this by way of offering for kalpas
numerous as Ganges sands, still we could not repay him. The Buddhas
possess rarely known, immeasurable, boundless, unimaginable
great transcendental powers. Free of outflows, free of action, these
kings of the doctrines for the sake of the humble and lowly exercise
patience in these matters; to common mortals attached to appearances they
preach in accordance with what is appropriate. With regard to the Dharma, the
Buddhas are able to exercise complete freedom. They understand the various
desires and joys of living beings, as well as their aims and
abilities, and can adjust to what they are capable of, employing
innumerable similes to expound the Dharma for them. Utilizing the good
roots laid down by living beings in previous existences, distinguishing
between those whose roots are mature and those whose roots are not yet
mature, they exercise various calculation, discriminations and
perceptions, and then take the one vehicle way and in accordance with what
is appropriate, preach it as three.
The Lotus Sutra Translated by
Burton Watson
Chapter Five: The Parable of the
Medicinal Herbs
At that time the
World-Honored One said to Mahakashyapa and the other major disciples:
"Excellent, excellent, Kashyapa. You have given an excellent description of the
true blessings of the Tathagata. It is just as you have said. The Tathagata
indeed has immeasurable, boundless, asamkhyas of blessings, and though you and
the others were to spend immeasurable millions of kalpas in the effort, you
could never finish describing them.
"Kashyapa, you should understand
this. The Tathagata is king of the doctrines. In what he preaches, there is
nothing that is vain. With regard to all the various doctrines, he employs
wisdom as an expedient means in expounding them. Therefore the doctrines that he
expounds all extends to the point where there is comprehensive wisdom. The
Tathagata observes and understands the end to which all doctrines tend. And he
also understands the workings of the deepest mind of all living beings,
penetrating them completely and without hindrance. And with regard to the
doctrines he is thoroughly enlightened, and he reveals to living beings the
totality of wisdom.
"Kashyapa, it is like the plants and trees, thickets
and groves, and the medicinal herbs, widely ranging in variety, each with its
own name and hue, that grow in the hills and streams, the valleys and different
soils of the thousand-millionfold world. Dense clouds spread over them, covering
the entire thousand-millionfold world and in one moment saturating it all. The
moisture penetrates to all the plants, trees, thickets and groves, and medicinal
herbs equally, to their big roots, big stems, big limbs and big leaves. Each of
the trees, big and small, depending upon whether it is superior, middling or
inferior in nature, receives its allotment. The rain falling from one blanket of
clouds accords with each particular species and nature, causing it to sprout and
mature, to blossom and bear fruit. Though all these plants and trees grow in the
same earth and moistened by the same rain, each has its differences and
particulars.
"Kashyapa, you should understand that the Tathagata is like
this. He appears in the world like a great cloud rising up. With a loud voice he
penetrates to all the heavenly and human beings and the asuras of the entire
world, like a great cloud spreading over the thousand-millionfold lands. And in
the midst of the great assembly, he addresses these words, saying: " I am the
Tathagata, worthy of offerings, of right and universal knowledge, perfect
clarity and conduct, well gone, understanding the world, unexcelled worthy,
trainer of people, teacher of heavenly and human beings, Buddha, World-Honored
One. Those who have not yet crossed over I will cause to cross over, those not
yet freed I will free, those not yet at rest I will put to rest, those not yet
in nirvana I will cause to attain nirvana. Of this existence and future
existences I understand the true circumstances. I am one who knows all things,
sees all things, understands the way, opens up the way, preaches the way. You
heavenly and human beings, asuras and others, you must all come here so that I
may let you hear the Dharma!"
"At that time living beings of countless
thousands, ten thousands, millions of species come to the place where the Buddha
is, to listen to the Dharma. The Tathagata then observes whether they are
diligent in their efforts or lazy. And in accordance with each is capable of
hearing, he preaches the Dharma for them in an immeasurable variety of ways so
that all of them are delighted and are able to gain excellent benefits
there-from.
"Once these living beings have heard the Dharma, they will
enjoy peace and security in their present existence and good circumstances in
future existences, when they will receive joy through the way and again be able
to hear the Dharma. And having heard the Dharma, they will escape from obstacles
and hindrances, and with regard to the various doctrines will be able to
exercise their powers to the fullest, so that gradually they can enter into the
way. It is like the rain falling from that great cloud upon all the plants and
trees, thickets and groves, and medicinal herbs. Each, depending upon its
species and nature, receives its full share of moistening and is enabled to
sprout and grow.
"The Dharma preached by the Tathagata is of one form,
one flavor, namely, the form of emancipation, the form of separation, the form
of extinction, which in the end comes down to a wisdom embracing all species.
When the living beings hear the law of the Tathagata, though they may embrace,
read and recite it, and practice it as it dictates, they themselves do not
realize or understand the blessings they are gaining thereby. Why is this?
Because only the Tathagata understands the species, the form, the substance, the
nature of these living beings, he knows what things they dwell on, what things
they ponder, that things they practice. He knows what Dharma they dwell on, what
Dharma they ponder, what Dharma they practice, through what Dharma they attain
what Dharma.
"Living beings exist in a variety of environments, but only
the Tathagata sees the true circumstances and fully understands them without
hindrance. It is like those plants and trees, thickets and groves, and medicinal
herbs which do not themselves know whether they are superior, middling or
inferior in nature. But the Tathagata knows that this is the Dharma of one form,
one flavor, namely, the form of emancipation, the form of separation, the form
of extinction, the form of ultimate nirvana, of constant tranquility and
emptiness. The Buddha understands all this. But because he can see the desires
that are in the minds of living beings, he guides and protects them, and for
this reason does not immediately preach to them the wisdom that embraces all
species.
"You and the others, Kashyapa, have done a very rare thing, for
you can understand how the Tathagata preaches the Dharma in accordance with what
is appropriate, you can have faith in it, you can accept it. Why do I say this?
Because the fact that the Buddhas, the World-Honored Ones, preach the Dharma in
accordance with what is appropriate is hard to comprehend, hard to understand."
At that time the World-Honored One, wishing to state his meaning once
more, spoke in verse form, saying:
The Dharma King, destroyer of
being, when he appears in the world accords with the desires of living
beings, preaching the Dharma in a variety of ways. The Tathagata, worthy
of honor and reverence, is profound and far-reaching in wisdom. For long
he remained silent regarding the essential, in no hurry to speak at
once. If those who are wise hear of it they can believe and understand
it, but those without wisdom will have doubts and regrets and for all time
will remain in error. For this reason, Kashyapa, he adjusts to the person
to gain a correct view. Kashyapa, you should understand that it is like a
great cloud that rises up in the world and covers it all over.
This
beneficent cloud is laden with moisture, the lightening gleams and
flashes, and the sound of thunder reverberates afar, causing the multitude
to rejoice. The sun's rays are veiled and hidden, a clear coolness comes
over the land; masses of darkness descend and spread- you can almost touch
them. The rain falls everywhere, coming down on all four sides, its
flow and saturation are measureless, reaching to every area of the
earth, to the ravines and valleys of the mountains and streams, to the
remote and secluded places where grow plants, bushes, medicinal
herbs, trees large and small, a hundred grains, rice seedlings, sugar
cane, grape vines. The rain moistens them all, none ails to receive its
full share, the parched ground is everywhere watered, herbs and trees
alike grow lush. What falls from the cloud is water of a single
flavor, but the plants and trees, thickets and groves, each accept the
moisture that is appropriate to its portion. All the various
trees, whether superior, middling or inferior, take that is fitting for
large or small and each is enabled to sprout and grow. Root, stem, limb,
leaf, the glow and hue of flower and fruit- one rain extends to
them and all are able to become fresh and glossy, whether their
allotment of substance, form and nature is large or small, the moistening
they receive is one, but each grows and flourishes in its own way.
The
Buddha is like this when he appears in the world, comparable to a great
cloud that covers all things everywhere, Having appeared in the
world, for the sake of living beings he makes distinctions in
expounding the truth regarding phenomena. The great sage, the
World-Honored One, to heavenly and human beings, in the midst of all
beings, pronounces these words: I am the Tathagata, most honored of
two-legged beings. I appear in the world like a great cloud that
showers moisture upon all the dry and withered living beings, so that all
are able to escape suffering, gain the joy of peace and security, the joys
of this world and the joy of nirvana. All you heavenly and human beings of
this assembly, listen carefully and with one mind! All of you should
gather around and observe the one of unexcelled honor. A am the
World-Honored One, none can rival me. In order to bring peace and security
to living beings I have appeared it the world and for the sake of this
great assembly I preach the sweet dew of the pure Dharma. This Dharma is
of a single flavor, that of emancipation, nirvana. With a single wonderful
sound I expound and unfold its meaning; constantly for the sake of the
Great Vehicle I create causes and conditions.
I look upon all
things as being universally equal, I have no mind to favor this or
that, to love one or hate another. I am without greed or attachment and
without limitation or hindrance. At all times, for all things I preach the
Dharma equally; as I would for a single person, that same way I do for
numerous persons, constantly I expound and preach the Dharma, never have I
done anything else, coming, going, sitting, standing, never to the end
growing weary or disheartened. I bring fullness and satisfaction to the
world, like rain that spreads its moisture everywhere, Eminent and lowly,
superior and inferior, observers of precepts, violators of precepts, those
fully endowed with proper demeanor, those not fully endowed, those of
correct views, of erroneous views, of keen capacity, of dull capacity- I
cause the Dharma rain on all equally, never lax or neglectful. When all
the various living beings hear my Dharma, they receive it according to
their power, dwelling in their different environments. Some inhabit the
realm of human and heavenly beings, of wheel-turning sage kings, Shakra,
Brahma ane the other kings- these are the inferior medicinal herbs. Some
understand the Dharma of no outflows, are able to attain nirvana, to
acquire the six transcendental powers and gain in particular the three
understandings, or live alone in mountain forests, constantly practicing
meditation and gaining the enlightenment of pratyekabuddhas- these are the
middling medicinal herbs. Still others seek the place of the World-Honored
One, convinced that they can become Buddhas, putting forth diligent effort
and practicing meditation- these are the superior medicinal herbs. Again
there are sons of the Buddha who devote their minds solely to the Buddha
way, constantly practicing mercy and compassion, knowing that they
themselves will attain Buddhahood, certain of it and never doubting- these
I call small trees. Those who abide in peace in their transcendental
powers, turning the wheel of non-regression, saving innumerable
millions of hundreds of thousands of living beings- bodhisattvas such as
these I call large trees. The equality of the Buddha's preaching is
like a rain of a single flavor, but depending upon the nature of the living
being, the way in which it is received is not uniform, just as the various
plants and trees each receive the moisture in a different manner. The
Buddha employs this parable as an excellent means to open up and reveal the
matter, using various kinds of words and phrases and expounding the single
Dharma, but in terms of the Buddha wisdom this is no more than one drop of
the ocean. I rain down the Dharma rain, filling the whole world, and
this single-flavored Dharma is practiced by each according to the
individual's power. It is like those thickets and groves, medicinal herbs
and trees which, according to whether they are large or small, bit by bit
grow lush and beautiful.
The Dharma of the Buddhas is constantly of a
single flavor, causing the many worlds to attain full satisfaction
everywhere; by practicing gradually and stage by stage, all beings can
gain the fruits of the way. The voice-hearers and pratyekabuddhas inhabit
the mountain forests, dwelling in their final existence, hearing the
Dharma and gaining its fruits- we may call them medicinal herbs that grow
and mature each in its own way, if there are Bodhisattvas who are
steadfast and firm in wisdom, who fully comprehend the threefold world and
seek the supreme vehicle, these we call the small trees that achieve
growth and maturity. Again there are those who dwell in meditation, who
have gained the strength of transcendental powers, have heard of the
emptiness of all phenomena, greatly rejoice in it in their minds and emit
countless rays of light to save living beings- these we call large
trees that have gained growth and maturity In this way, Kashyapa, the
Dharma preached by the Buddha is comparable to a great cloud which, with a
single-flavored rain, moistens human flowers so that each is able to bear
fruit. Kashyapa, you should understand that through various causes and
conditions, various kinds of simile and parable, I open up and reveal the
Buddha way. This is an expedient means I employ and the same is true of
the other Buddhas.
Now for you and the others I preach the utmost
truth: none in the Multitude of voice-hearers has entered the stage of
extinction. What you are practicing is the bodhisattva way, and as you
gradually advance in practice and learning you are all certain to attain
Buddhahood.
The Lotus Sutra Translated by Burton
Watson
Chapter Six: Bestowal of Prophecy
At that time the World-Honored One, having
finished reciting these verses, made an announcement to the great assembly,
speaking in these words: "This disciple of mine Mahakashyapa in future
existences will be able to enter the presence of three thousand billion Buddhas,
World-Honored Ones, to offer alms, pay reverence, honor and praise them, widely
proclaiming the innumerable great doctrines of the Buddhas. And in his final
incarnation he will be able to become a Buddha named Light Bright Tathagata,
worthy of offerings, of right and universal knowledge, perfect clarity and
conduct, well gone, understanding the world, unexcelled worthy, trainer of
people, teacher of heavenly and human beings, Buddha, World-Honored One.
His land will be called Light Virtue and his kalpa will be called Great
Adornment. The life span of this Buddha will be twelve small kalpas. His Correct
Dharma will endure in the world for twenty small kalpas, and his Counterfeit
Dharma for twenty small kalpas.
"His realm will be majestically adorned,
free of defilement or evil, shards or rubble, thorns or briers, or the unclean
refuse of latrines. The land will be level and smooth, without high places or
sags, pits or knolls. The ground will be of lapis lazuli, with rows of jeweled
trees and ropes of gold to mark the boundaries of the roads. Jeweled flowers
will be scattered around, and everywhere will be pure and clean. The
bodhisattvas of that realm will number countless thousands of millions, and the
multitude of voice-hearers will likewise be innumerable. There will be no
workings of the devil, and although the devil and the devil's people will be
there, they will protect the Dharma of the Buddha."
At that time the
World-Honored One, wishing to state his meaning once more, spoke in verse form,
saying:
I announce this to the monks: when I employ the Buddha
eye to observe Kashyapa here, I see that in a future existence, after
innumerable kalpas have passed, he will be able to attain Buddhahood. In
future existences he will offer alms and enter the presence of three
thousand billion Buddhas, World-Honored Ones. For the sake of the Buddha
wisdom he will carry out brahma practices meticulously and will offer alms
to the unexcelled ones, the most honored of two-legged beings. After he
has done so. And has practiced all the unsurpassed types of wisdom, in his
final incarnation he will be able to become a Buddha. His land will be
pure and clean,
the ground of lapis lazuli. Many jeweled trees will
line the roadsides, with golden ropes to mark the roads, and those who see
it will rejoice. It will constantly emit a pleasing fragrance, with heaps
of rare flowers scattered around and many kinds of strange and wonderful
things for its adornment. The land will be level and smooth, without
hills or depressions. The multitude of bodhisattvas will be beyond
calculation, their minds subdued and gentle, having attained great
transcendental powers, and they will uphold and embrace the Great Vehicle
scriptures of the Buddhas. The multitude of voice-hearers will be free of
outflows, in their last incarnation, sons of the Dharma King, and their
number too will be beyond calculation- even when one looks with the heavenly
eye one cannot determine their number. This Buddha will have a life
span of twelve small kalpas, and his Counterfeit Dharma for twenty
small kalpas. Light Bright World-Honored One will be of this
description.
At that time the great Maudgaly~yana, Subhuti and
Mahakatyayana, all of them trembling with agitation, pressed their palms
together with a single mind and gazed up at the World-Honored One, their eyes
never leaving him for an instant. Joining their voices in a single sound, they
spoke in verse form, saying:
Great hero and stalwart, World-Honored
One, Dharma King of the Shakyas, because you have pity on us, favor us
with the Buddha voice! If, because you understand our innermost minds, it
would be like sweet dew bathing us, washing away fever and imparting
coolness. Suppose that someone coming from a land of famine should
suddenly encounter a great king's feast. His heart still filled with doubt
and fear, he would not dare to eat the food at once, but if he were
instructed by the king to do so, then he would venture to eat. We now are
like such a person, for whenever we recall the errors of the Lesser
Vehicle, we do not know what we should do to gain the Buddha's unsurpassed
wisdom. Though we hear the Buddha's voice telling us that we will attain
Buddhahood, in our hearts we still harbor anxiety and fear, like that
person who did not dare to eat. But now if the Buddha's prophecy is bestowed
upon us, then joy and peace of mind will quickly be ours. Great hero and
stalwart, World-Honored One, your constant desire to set the world at
ease. We beg you to bestow such a prophecy on us, as you would instruct a
starving person to eat.
At that time the World-Honored One, understanding
the thoughts in the minds of his major disciples, made this announcement to the
monks: "Subhuti here in future existences will enter the presence of three
hundred ten thousand million nayutas of Buddhas, offering alms, paying
reverence, honoring and praising them. He will constantly carry out brahma
practices and fulfill the bodhisattva way, and in his final incarnation he will
be able to attain Buddhahood. His title will be Rare Form Tathagata, worthy of
offerings, of right and universal knowledge, perfect clarity and conduct, well
gone, understanding the world, unexcelled worthy, trainer of people, teacher of
heavenly and human beings, Buddha, World-Honored One. His kalpa will be named
Possessed of Jewels and his realm will be named Jewel Born. The land will be
level and smooth, the ground made of crystal, it will be adorned with jeweled
trees and be free of hills and pits, rubble and thorns and the filth from
latrines. Jeweled flowers will cover the ground and everywhere will be pure and
clean. The people of his realm will all dwell on jeweled terraces, in rare and
wonderful towers and pavilions. His voice-hearer disciples will be countless,
boundless, beyond the scope of calculation or simile. The multitude of
bodhisattvas will number countless thousands, ten thousands, millions of
nayutas. The life span of this Buddha will be twelve small kalpas, his Correct
Dharma will endure in the world for twenty small kalpas, and his Counterfeit
Dharma for twenty small kalpas. This Buddha will constantly dwell in midair,
preaching the Dharma for the assembly and saving numberless multitudes of
bodhisattvas and voice-hearers."
At that time the World-Honored One,
wishing to state his meaning once more, spoke in verse form, saying:
You
multitude of monks, I now announce this to you. All of you with a single
mind should hear what I say, My major disciple Subhuti is destined
to become a Buddha with the title Rare Form. He will offer alms to
countless tens of thousands and millions of Buddhas. By following the
practices of the Buddhas he will gradually fulfill the great way, and in
his final incarnation will acquire the thirty-two features. He will be
imposing, exceptional, wonderful, like a jeweled mountain. His Buddha
land will be foremost in adornment and purity; no living beings who sees
it will fail to love and delight in it. There in the midst, that
Buddha will save unreckonable multitudes. In that Buddha's Dharma will
be many bodhisattvas, all of them with keen capacities, turning the wheel
of non-regression. That land will constantly be adorned with
bodhisattvas. The multitude of voice-hearers will be beyond
calculation, all gaining the three understandings and exercising the six
transcendental powers. They will dwell in the eight emancipations and
possess great authority and virtue. The Dharma preached by that
Buddha will manifest immeasurable transcendental powers and
transformations of a wondrous nature. Heavenly and human beings in
numbers like the Ganges sands will all press their palms together, listen
to and receive the Buddha's words. That Buddha will have a life span of
twelve small kalpas, his Correct Dharma will endure in the world for
twenty small kalpas and his counterfeit Dharma for twenty small
kalpas.
At that time the World-Honored One once more spoke to the
multitude of monks: "Now I say this to you. Great Katyayana here in future
existences will present various articles as offerings and will serve eight
thousand million Buddhas, paying honor and reverence ta them. After these
Buddhas have passed into extinction, he will raise a memorial tower for each one
measuring a thousand yojanas in height and exactly five hundred yojanas in both
width and depth. It will be made of gold, silver lapis lazuli, seashell, agate,
pearl and carnelian, with these seven precious substances joined together.
Numerous flowers, necklaces, paste incense, powdered incense, incense for
burning, silken canopies, streamers and banners will be presented as offerings
to the memorial towers. And after this has been done, he will once more make
offerings to twenty thousands of millions of Buddhas, and will repeat the entire
process.
"When he has finished offering alms to all the Buddhas, he will
fulfill the way of the bodhisattva and will become a Buddha with the title
Jambunada Gold Light Tathagata, worthy of offerings, of right and universal
knowledge perfect clarity and conduct, well gone, understanding the world,
unexcelled worthy trainer of people, teacher of heavenly and human beings,
Buddha, World-Honored One.
"His land will be level and smooth, the
ground made of crystal, adorned with jeweled trees, with ropes of gold to mark
the boundaries of the roads. Wonderful flowers will cover the ground, everywhere
will be pure and clean, and all who see it will rejoice. The four evil paths of
existence, hell and the realms of hungry spirits, beasts and asuras, will not
exist there. There will be many heavenly and human beings, and multitudes of
voice-hearers and bodhisattvas in innumerable tens of thousands of millions will
adorn the land. That Buddha's life span will be twelve small kalpas, his Correct
Dharma will endure in the world for twenty small kalpas, and his Counterfeit
Dharma will endure in the world for twenty small kalpas."
At that time
the World-Honored One, wishing to state his meaning once more, spoke in verse
form, saying:
You multitude of monks, listen all of you with a single
mind, for in what I speak there is nothing that departs from the
truth. Katyayana here will give various kinds of fine and wonderful
articles as offerings to the Buddhas, and after the Buddhas have entered
extinction he will raise seven-jeweled towers and present flowers and
incense as offerings to their relics.
And in his final
incarnation he will gain Buddha wisdom and achieve impartial and correct
enlightenment. His land will be pure and clean and he will save
innumerable ten thousands of millions of living beings, and will receive
offerings from all the ten directions, This Buddha's brilliance no one
will be able to equal. His Buddha title will be Jambu Gold
Light. Bodhisattvas and voice-hearers, cutting off all forms of
existence, countless and immeasurable in number, will adorn his
land.
At that time the World-Honored One spoke to the great assembly:
"Now I say to you. Great Maudgalyayana here will present various kinds of
articles as offerings to eight thousand Buddhas, paying honor and reverence to
them. After these Buddhas have passed into extinction, for each of them he will
raise a memorial tower measuring a thousand yojanas in height and exactly five
hundred yojanas in width and depth. It will be made of gold, silver, lapis
lazuli, seashell, agate, pearl, and carnelian, with these seven precious
substances joined together. Numerous flowers, necklaces, paste incense, and
powdered incense, incense for burning, silken canopies, streamers and banners
will be presented as offerings. After this has been done, he will also make
offerings to two hundred ten thousand million Buddhas, repeating the process.
"Then he will be able to become a Buddha with the title Tamalapatra
Sandalwood Fragrance Tathagata, worthy of offerings, of right and universal
knowledge, perfect clarity and conduct, well gone, understanding the world,
unexcelled worthy, trainer of people, teacher of heavenly and human beings,
Buddha, World-Honored One. His kalpa will be named Joy Replete and his realm
Mind Delight. The land will be level and smooth, the ground made of crystal,
jeweled trees will adorn it, pearls and flowers will be scattered around,
everywhere will be pure and clean, and all who see it will rejoice. There will
be many heavenly and human beings, and the bodhisattvas and voice-hearers will
be immeasurable in number. That Buddha's life span will be twenty-four small
kalpas, his Correct Dharma will endure in the world for forty small kalpas, and
his counterfeit Dharma for forty small kalpas."
At that time the
World-Honored One, wishing to state his meaning once more, spoke in verse form,
saying:
This disciple of mine, the great Maudgalyayana, when he has
cast off his present body, will be able to see eight thousand, two hundred
ten thousand million Buddhas, World-Honored Ones, and for the sake of the
Buddha way will offer alms, honor and reverence them. Where these Buddhas
are he will constantly carry out brahma practices and for immeasurable
kalpas will uphold and embrace the Buddha law, When these Buddhas have
passed into extinction be will raise seven-jeweled towers, with golden
implements to mark the spot for all time and flowers, incense and
music presented as offerings in the memorial towers of the
Buddhas. Step by step he will fulfill all the duties of the bodhisattva
way and in the land called Mind Delight will be able to become a
Buddha named Tamalapatra Sandalwood Fragrance. This Buddha's life
span will be twenty-four kalpas. Constantly for the sake of heavenly and
human beings he will expound the Buddha way. Voice-hearers
innumerable as Ganges sands, with the three understandings and six
transcendental powers, will display great authority and virtue. Countless
bodhisattvas will be of firm will, diligent in effort, and with regard to
the Buddha wisdom non will ever retrogress. After this Buddha has passed
into extinction, his Correct Dharma will endure for forty small
kalpas, and his Counterfeit law will be likewise. My various
disciples, fully endowed with dignity and virtue, number five
hundred, and every one will receive such a prophecy. In a future
existence all will be able to attain Buddhahood. Concerning the causes and
conditions of past existences as they pertain to me and you I will now
preach. You must listen carefully.
The Lotus Sutra Translated by
Burton Watson
Chapter Seven: The Parable of the
Phantom City
The Buddha made this
announcement to the monks: Once in the distant past, an immeasurable, boundless,
inconceivable asamkhya number of kalpas ago, there was at that time a Buddha
named Great Universal Wisdom Excellence Tathagata, worthy of offerings, of right
and universal knowledge, perfect clarity and conduct, well gone, understanding
the world, unexcelled worthy, trainer of people, teacher of heavenly and human
beings, Buddha, World-Honored One. His land was named Well Constituted and his
kalpa was named Great Form.
"Now monks, since that Buddha passed into
extinction, a very great, a very long time had passed. Suppose, for example,
that someone took all the earth particles in the thousand-million-fold world and
ground the up to make ink powder, and as he passed through the thousand lands of
the east, he dropped one grain of the ink powder no bigger in size than a speck
of dust. Again., when he passed through another thousand lands, he dropped
another grain of ink. Suppose he went on in this way until he had finished
dropping all the grains of the ink made from the earth particles. Now what is
your opinion? Do you think that, with regard to those lands, the masters of
calculation or the disciples of calculation would be able to determine the
number of lands that had been visited in the process, or would they not?"
"That would be impossible, World-Honored One."
"Now monks
suppose that one should take the earth of all the lands this man had passed
through, whether he dropped a grain of ink there or not, and should pound it
into dust. And suppose that one particle of dust should represent one kalpa. The
kalpas that had elapsed since that Buddha entered extinction would still exceed
the number of dust particles by immeasurable, boundless, hundreds, thousands,
ten thousands millions of asamkhya kalpas. But because I employ the Tathagata's
power to know and see, when I look at that far-off time it seems like today."
At that time the World-Honored One, wishing to state his meaning once
more, spoke in verse form, saying:
When I think of it, in the
past, immeasurable, boundless kalpas ago, there was a Buddha, most honored
of two-legged beings, named Great Universal Wisdom Excellence. If a person
should use his strength to smash the ground of the thousand-million-fold
world, should completely crush its earth particles and reduce them all to
powdered ink, and if when he passed through a thousand lands he should
drop one speck of ink, and if he continued in this manner until he had
exhausted all the specks of ink, and if one then took the soil of the lands
he had passed through, both those he dropped a speck in and those he did
not, and once more ground their earth into dust, and then took one grain
of dust to represent one kalpa- the number of tiny grains of dust would be
less than the number of kalpas in the past when that Buddha lived. Since
that Buddha passed into extinction, an immeasurable number of kalpas such as
this have passed. The Tathagata, through his unhindered wisdom, knows the
time when that Buddha passed into extinction and his voice-hearers and
bodhisattvas as though he were witnessing that extinction right now. You
monks should understand that the Buddha wisdom is pure, subtle,
wonderful, without outflows, without hindrance, reaching to and
penetrating immeasurable kalpas.
The Buddha announced to the monks: "The
Buddha Great Universal Wisdom Excellent had a life span of five hundred and
forty ten thousand million nayutas of kalpas. This Buddha at first sat in the
place of practice and, having smashed the armies of the devil, was on the point
of attaining anuttara-samyak-sambodhi, but the doctrines of the Buddhas did not
appear before him. This state continued for one small kalpa, and so on for ten
small kalpas, the Buddha sitting with legs crossed, body and mind unmoving, but
the doctrines of the Buddhas still did not appear before him.
"At that
time the heavenly beings of the Trayastrimsha heaven had earlier spread a lion
seat measuring one yojana in height underneath a bodhi tree for the Buddha,
intending that the Buddha should sit on this when he attained
anuttara-samyak-sambodhi. As soon as the Buddha took his seat there, the Brahma
kings caused a multitude of heavenly flowers to rain down, covering the ground
for a hundred yojanas around. From time to time a fragrant wind would come up
and blow the withered flowers away, whereupon new ones would rain down. This
continued without interruption for the space of ten small kalpas as an offering
to the Buddha. Up until the time he entered extinction, such flowers constantly
rained down. The four Heavenly Kings as their offering to the Buddha constantly
beat on heavenly drums, while the other heavenly beings played heavenly musical
instruments, all for ten small kalpas. Until the Buddha entered extinction, such
was the state of affairs.
"Now, monks, the Buddha Great Universal Wisdom
Excellence passed ten small kalpas before him and he was able to attain
anuttara-samyak-sambodhi. Before the Buddha left the householder's life, he had
sixteen sons, the first of whom was named Wisdom Accumulated. These sons, each
had various kinds of rare objects and toys of one kind or another, but when they
heard that their father had attained anuttara-samyak-sambodhi, they all threw
aside their rare objects and went to where the Buddha was. Their mothers,
weeping, followed after them.
"Their grandfather, who was a
wheel-turning sage king, along with a hundred chief ministers, as well as
hundred, thousand, ten thousand, million of his subjects, all together
surrounded the sons and followed to the place of practice, all wishing to draw
close to the Great Universal Wisdom Excellence Tathagata, to offer alms, pay
honor, venerate and praise him. When they arrived. They touched their heads to
the ground and bowed before his feet. When they had finished circling the
Buddha, they pressed their palms together with a single mind, gazed up in
reverence at the World-Honored One, and recited these verses of praise, saying:
The World-Honored One, of great authority and virtue, in order to
save living beings spent immeasurable millions of years and at last
succeeded in becoming a Buddha, all your vows have now been fulfilled- it
is well--no fortune could be greater! The World-Honored One is vary rarely
met with; having taken his seat, ten small kalpas pass, his body and his
hands and feet rest in stillness, never moving, his mind constantly calm
and placid, never in turmoil or disorder. In the end he attains eternal
tranquility and extinction, resting in the Dharma of no outflows. Now as
we observe the World-Honored One in tranquility, having completed the Buddha
way, we gain excellent benefits and praise and congratulate him with great
joy. Living beings undergo constant suffering and anguish, benighted,
without teacher or guide, not realizing there is a way to end
suffering, not knowing how to seek emancipation. Through the long night
increasingly they follow evil paths, reducing the multitude of heavenly
beings; from darkness they enter into darkness, to the end never hearing
the Buddha's name. But now the Buddha has attained the unexcelled, the
tranquility of the Dharma of no outflows. We and the heavenly and human
beings hereby obtain the greatest benefit. For this reason all of us bow
our heads, dedicate our lives to the one of unexcelled honor.
At that
time the sixteen princes, having praised the Buddha in these verses, urged the
World-Honored One to turn the wheel of the Dharma, speaking all together in
these words: "World-Honored One, expound the law. By doing so, you will bring
tranquility to and will comfort and benefit heavenly and human beings in large
measure." They repeated this request in verse form, saying:
World hero
without peer, you who adorn yourself with a hundred blessings, you have
attained unsurpassed wisdom-- we beg you to preach for the sake of the
world. Save and free us and other kinds of living beings. Draw
distinctions, enlighten us and allow us to attain wisdom. If we can gain
Buddhahood, then all living beings can do likewise. World-Honored One, you
know the thoughts that living beings hold deep in their minds. You know
the paths they tread
and you know the strength of their wisdom, their
pleasures, the blessings they have cultivated, the actions they have carried
out in past existences, World-Honored One, all this you know already- now
you must turn the unsurpassed wheel!
The Buddha announced to the monks:
"When the Buddha Great Universal Wisdom Excellence attained
anuttara-samyak-sambodhi, five hundred ten thousand million Buddha worlds in
each of the ten directions trembled and shook in six different ways. The dark
and secluded places within those lands, where the light of the sun and moon is
never able to penetrate, were able to see one another, and they all exclaimed,
saying, 'How is it that living beings have suddenly come into existence in this
place?'
"Also the palaces of the various heavenly beings in those lands
and the Brahma palaces trembled and shook in six different ways and a great
light shone everywhere, completely filling the worlds and surpassing the light
of the heavens. At that time in five hundred ten thousand million lands in the
eastern direction the Brahma palaces shone with the brilliant light that was
twice its ordinary brightness, and the Brahma kings each thought to himself. Now
the brilliance of the palace is greater than ever in the past. What can be the
cause of this phenomenon?
"At that time the Brahma kings visited one
another to discuss this matter. Among them was a great Brahma king named Save
All who, on behalf of the multitude of Brahma kings, spoke these verses, saying:
Our palaces have a brilliance never known in the past. What is the
cause of this? Each of us seeks an answer. Is it because of the birth of
some heavenly being of great virtue, or because the Buddha has appeared in
this world that this great light shines everywhere in the ten directions?
"At that time the Brahma kings of five hundred ten thousand million
lands, accompanied by their palaces, each king taking his outer robe and filling
it with heavenly flowers, journeyed together to the western region to observe
the signs there. They saw the Great Universal Wisdom Excellence Tathagata in the
place of practice, seated on a lion seat underneath a bodhi tree, with heavenly
beings, dragon kings, gandharvas, kimnaras, mahoragas, human, and nonhuman
beings surrounding him and paying reverence. And they saw the sixteen princes
entreating the Buddha to turn the wheel of the Dharma.
"At once the
Brahma kings touched their heads to the ground and bowed before the Buddha,
circled around him a hundred thousand times, and took the heavenly flowers and
scattered them over the Buddha. The flowers they scattered piled up like Mount
Sumeru. They also offered them as alms to the Buddha's bodhi tree. This bodhi
tree was ten yojanas in height. When they had finished offering the flowers,
each one took his place and presented it to the Buddha, speaking these words:
'We hope you will bestow comfort and benefit on us. We beg you to accept and
occupy these palaces that we present.'
"At that time the Brahma kings,
in the presence of the Buddha, with a single mind and joined voices recited
these verses of praise:
World-Honored One, vary rarely met with, one
whom it is difficult to encounter, endowed with immeasurable
blessings, capable of saving everyone, great teacher of heavenly and human
beings, you bestow pity and comfort on the world. Living beings in the ten
directions all receive benefit everywhere. In the five hundred ten
thousand million lands from which we come, we have put aside the joy of
deep meditation in order to offer alms to the Buddha, Because of our good
fortune in previous existences our palaces are very richly adorned. Now we
present them to the World-Honored One, begging that he be kind enough to
accept them.
"At that time, when the Brahma kings had finished praising
the Buddha in verse, they each spoke these words: 'We beg the World-Honored One
to turn the wheel of the Dharma, save living beings, and open up the way to
nirvana!'
"Then the Brahma kings with a single mind and joined voices
spoke in verse form, saying:
World hero, most honored of two-legged
beings, we beg you to expound the Dharma, Through the power of your great
mercy and compassion, save living beings in their suffering and anguish!
"At that time the Great Universal Wisdom Excellence Tathagata silently
agreed to do so. Now, monks, in five hundred ten thousand million lands in the
southeast, the Brahma kings each observed that his palace was shining with a
brilliant light such as had never been known in the past. Dancing for joy,
entering a frame of mind seldom experienced, they went about visiting one
another and discussing these things together.
"At that time there was
among the assembly a great Brahma king named Great Compassion who on behalf of
the multitude of Brahma kings, spoke in verse form, saying:
What cause
is in operation that such a sign should be manifest? Our palaces display a
brilliance never known before. Is it because of the birth of some heavenly
being of great virtue, or because the Buddha has appeared in the world? We
have never seen such a sign and with a single mind we seek the
reason. Though we must travel a thousand, ten thousand a million
lands, together we will search out the cause of this light. Likely it is
because a Buddha has appeared in the world to save living beings in their
suffering.
"At that time the five hundred ten thousand million brahma
kings, accompanied by their palaces, each king taking his outer robe and filling
it with heavenly flowers, journeyed together to the northwestern region to
observe the signs there. They saw the Great Universal Wisdom Excellence
Tathagata in the place of practice, seated on a lion seat beneath a bodhi tree,
with heavenly beings, dragon kings, gandharvas, kimnaras, mahoragas, human and
nonhuman beings surrounding him and paying reverence. And they saw the sixteen
princes entreating the Buddha to turn the wheel of the Dharma.
"At once
the Brahma kings touched their heads to the ground and bowed before the Buddha,
circled him a hundred thousand times, and then took the heavenly flowers and
scattered them over the Buddha. The flowers they scattered piled up like Mount
Sumeru. They also offered them as alms to the Buddha's bodhi tree. When they had
finished offering the flowers, each one took his palace and presented it to the
Buddha, speaking these words: 'We hope you will bestow comfort and benefit on
us. We beg you to accept and occupy these palaces that we present.'
"At
that time the Brahma kings, in the presence of the Buddha, with a single mind
and joined voices recited these verses of praise:
Sage lord, heavenly
being among heavenly beings, voiced like the kalavinka bird, you who pity
and comfort living beings, we now pay honor and reverence. The
World-Honored One is vary rarely met with, appearing only once in many long
ages. One hundred and eighty kalpas have passed in vain without a
Buddha, when the three evil paths were everywhere and the multitude of
heavenly beings was reduced in number. Now the Buddha has appeared in the
world to be an eye for living beings. The world will hurry to him and
he will save and guard one and all. He will be a father to living
beings, comforting and benefiting them.
We through the good fortune of
past existences, now we are able to encounter the World-Honored
One!
"At that time, after the Brahma kings had recited these verses in
praise of the Buddha, they each spoke these words: "We beg the World-Honored One
to pity and comfort one and all, to turn the wheel of the Dharma and cause the
heavenly beings
"Then the Brahma kings with a single mind and joined
voices spoke in verse form, saying:
Great sage, turn the wheel of the
Dharma, reveal the characteristics of teachings, save living beings in
their suffering and anguish, allow them to attain great joy. When living
beings hear this Dharma they will gain the way or be reborn in
heaven; those in the evil paths will be reduced in number and those
patient in goodness will increase.
"At that time the Great Universal
Wisdom Excellence Tathagata silently agreed to do so. Now, monks, in five
hundred ten thousand million lands in the southern region the Brahma kings each
observed that his palace was shining with a brilliant light such as had never
been in the past. Dancing with joy, entering a frame of mind seldom experienced,
they went about visiting with one another and discussing these things together,
saying, 'What is the reason our palaces put forth this brilliant light?'
"Among their group there was a great Brahma king named Wonderful Dharma
who, on behalf of the multitude of Brahma kings, spoke in verse form, saying:
Our palaces shine with exceeding brilliance. This cannot be
without reason- it is well we should inquire. In the past hundred thousand
kalpas such a sign has never been seen.
It is because some heavenly
being of great virtue has been born, or because the Buddha has appeared in
the world.
"At that time the five hundred ten thousand million Brahma
kings, accompanied by their palaces, each king taking his outer robe and filling
it with heavenly flowers, journeyed together to the northern region to observe
the signs there. They saw the Great Universal Wisdom Excellence Tathagata in the
place of practice, seated on a lion seat beneath a bodhi tree, with heavenly and
human beings, dragon kings, gandharvas, kimnaras, mahoragas, human and nonhuman
beings surrounding him and paying reverence. And they saw the sixteen princes
entreating the Buddha to turn the wheel of the Dharma.
"At that time the
Brahma kings touched their heads to the ground and bowed before the Buddha,
circled around him a hundred thousand times, and then took the heavenly flowers
and scattered them over the Buddha. The flowers they scattered piled up like
Mount Sumeru. They also offered them as alms to the Buddha's bodhi tree. When
they had finished offering the flowers, each one took his palace and presented
it to the Buddha, speaking these words: 'We hope you will bestow comfort and
benefit on us. We beg you to accept and occupy these palaces that we present.'
"At that time the Brahma kings, in the presence of the Buddha, with a
single mind and joined voices recited these verses of praise:
World-Honored One, most difficult to encounter, destroyer of all
earthly desires, one hundred and thirty kalpas have pass and now at last
we can see you. Living beings in their hunger and thirst are made full
with the rain of the Dharma. One such as was never seen in the past, one
of immeasurable wisdom, like the udumbara flower today at last appears
directly before us. Our palaces because they receive your light are
wonderfully adorned.
World-Honored One, of great mercy and
compassion, we beg you to accept them.
"At that time, after the Brahma
kings had recited these verses in praise of the Buddha, they each spoke these
words: 'We beg the World-Honored One to turn the wheel of the Dharma and cause
the heavenly beings, devils, Brahma kings, shramanas, and Brahmans throughout
the world all to gain peace and tranquility and to attain salvation.'
At
that time the Brahma kings with a single mind and joined voices recited in
praise, saying;
We beg the most honored of heavenly and human
beings to turn the wheel of the unsurpassed Dharma. Strike the great
Dharma drum, blow the great Dharma conch, rain down the great Dharma rain
all around to save immeasurable living beings! We direct all our faith and
entreaties to you- let your profound and far-reaching voice sound
out!
"At that time the Great Universal Wisdom Excellence Tathagata
silently agreed to do so. In the southwestern region, and so an to the lower
region, a similar succession of events occurred.
"At that time in the
upper region, the Brahma Kings of five hundred ten thousand million lands all
observed that the palaces where they were residing shone with a brilliant light
such as had never been known in the past. Dancing with joy, entering a frame of
mind seldom experienced, they went about visiting one another and discussing
these things together, saying, 'What is the reason our palaces puts forth this
bright light?'
"Among their group there was a Brahma king named
Wonderful Dharma who, on behalf of the multitude of Brahma kings, spoke in verse
form, saying:
Now what is the reason that our places glow and
shine with such authority and virtue, adorned as never before? A wonderful
sign of this kind has never been seen or heard of in the past. It is
because some heavenly being of great virtue has been born, or because the
Buddha has appeared in the world.
"At that time the five hundred ten
thousand million Brahma kings, accompanied by their palaces, each king taking
his outer robe and filling it with heavenly flowers, journeyed together to the
lower region to observe the signs there. They saw the Great Universal wisdom
Excellence Tathagata in the place of practice, seated on a lion seat beneath a
bodhi tree, with heavenly beings, dragon kings, gandharvas, kimnaras, mahoragas,
human and nonhuman beings surrounding him and paying reverence. And they saw the
sixteen princes entreating the Buddha to turn the wheel of the Dharma.
"At that time the Brahma kings touched their heads to the ground and
bowed before the Buddha, circled around him a hundred thousand times, and then
took the heavenly flowers and scattered them over the Buddha. The flowers they
scattered piled up like Mount Sumeru. They also offered them as alms to the
Buddha's bodhi tree. When they had finished offering the flowers, each one took
his place and presented it to the Buddha, speaking these words: 'We hope you
will bestow comfort and benefit on us. We beg you to accept and occupy these
palaces that we present.'
"At that time the Brahma kings, in the
presence of the Buddha, with a single mind and joined voices recited these
verses of praise:
How fine, that we may see the Buddhas, sage and
venerable ones who save the world, capable of rescuing and releasing living
beings from the hell of the threefold world! Venerable among heavenly and
human beings, of universal wisdom, you pity and have mercy on the mass of
burgeoning creatures, you are capable of opening the gates of sweet
dew and broadly saving one and all. Formerly, immeasurable
kalpas passed in vain when no Buddha was present.
The time had not yet
come for the World-Honored One to appear, and all in the ten directions
were in constant darkness. Those in the three evil paths increased in
number and the realm of the asuras flourished; the multitude of heavenly
beings was reduced, and many when they died fell into the evil
paths. Since no one could attend the Buddha and hear the
Dharma, constantly people followed ways that were not good and their
physical strength and wisdom all diminished and declined. Because of the
sinful deeds they had done, they lost all delight or the thought of
delight. They rested in heretical doctrines and had no knowledge of good
customs or rules. Unable to be converted by the Buddha, constantly they
fell into the evil paths. But now you, the Buddha, who will be the eye of the
world, after this long time have at last come forth. In order to bring
pity and comfort to living beings you have appeared it the world. You have
transcended the world to gain correct enlightenment; we are filled with
delight and admiration. We and all others in the assembly rejoice,
delighting in what we have never known before. Our palaces because they
receive your light are wonderfully adorned. Now we present them to the
World-Honored One, hoping he will have pity and accept them. We beg that
the merit gained through these gifts may be spread far and wide to
everyone, so that we and other living beings all together may attain the
Buddha way.
"At that time, after the five hundred ten thousand million
Brahma kings had recited these verses in praise of the Buddha, they each spoke
to the Buddha, saying: 'We beg the World-Honored One to turn the wheel of the
Dharma, bringing peace and tranquility to many, bringing salvation to many.'
Then the Brahma kings spoke in verse form, saying:
World-Honored One,
turn the wheel of the Dharma, strike the Dharma drum of sweet dew, save
living beings in their suffering and anguish, open up and show us the way to
nirvana! We beg you to accept our entreaties and with a great, subtle and
wonderful sound to bring pity and comfort by expounding the Dharma you
have practiced for immeasurable kalpas.
At that time the Great Universal
Wisdom Excellence Tathagata, receiving entreaties from the Brahma kings of the
ten directions and from the sixteen princes, immediately gave three turnings to
the twelve-spoked wheel of the Dharma. Neither shramana, Brahman, heavenly
being, devil, Brahma, nor any other being in the world was capable of such a
turning. He said, 'Here is suffering, here is the origin of suffering, here is
the annihilation of suffering, here is the path on the annihilation of
suffering.'
"Then he broadly expounded the Dharma of the twelve-linked
chain of causation: ignorance causes action, action causes consciousness,
consciousness causes name and form, name and form cause the six sense organs,
the six sense organs cause contact, contact causes sensation, sensation causes
desire, desire causes attachment, attachment causes existence, existence causes
birth, birth causes old age and death, worry and grief, suffering and anguish.
If ignorance is wiped out, then action will be wiped out. If action is wiped
out, then consciousness will be wiped out. If consciousness is wiped out, then
name and form will be wiped out. If name and form are wiped out, then the six
sense organs will be wiped out, then contact will be wiped out. If contact is
wiped out, then sensation will be wiped out. If sensation is wiped out, then
desire is wiped out. If desire is wiped out, then birth will be wiped out. If
birth is wiped out, then old age and death will be wiped out. If birth is wiped
out, then old age and death, worry and grief, suffering and anguish will be
wiped out.
"When the Buddha in the midst of the great assembly of
heavenly and human beings expounded this Dharma, six hundred ten thousand
million nayutas of persons, because they ceased to accept any of the things of
the phenomenal world and because their minds were able to attain liberation from
the outflows, all achieved profound and wonderful meditation practice, acquired
the three understandings and the six transcendental powers, and were endowed
with the eight emancipations. And when he expounded the second, third and fourth
Laws, living beings equal the a thousand ten thousand millions of Ganges sands
of nayutas, because they likewise ceased to accept any of the things of the
phenomenal world, were able to liberate their minds from the outflows. From that
time on, the multitude of voice-hearers became immeasurable, boundless,
incapable of being counted.
"At that time the sixteen princes all left
their families while still young boys and became shramaneras. Their faculties
were penetrating and sharp, their wisdom was bright and comprehending. Already
in the past they had offered alms to a hundred thousand ten thousand million
Buddhas, had carried out brahma practices in a flawless manner, and had striven
to attain anuttara-samyak-sambodhi. All together they addressed the Buddha,
saying: World-Honored One, these innumerable thousands, ten thousands, millions
of voice-hearers of great virtue have all ready achieved success. World-Honored
One, now it is fitting that you should preach the Dharma of
anuttara-samyak-sambodhi for our sake is that, once we have heard it, we all may
join in practicing and studying it. World-Honored One, we are determined to
attain the insight of the Tathagata. Deep in our minds we have this in thought,
as the Buddha himself must know.'
"At that time the Buddha, responding
to pleas from the shramaneras, passed a period of twenty thousand kalpas and
then at last, in the midst of the four kinds of believers, preached the Great
Vehicle sutra entitled the Lotus of the Wonderful Dharma, a Dharma to instruct
the bodhisattvas, one that is guarded and kept in mind by the Buddhas. After he
had preached the sutra, the sixteen shramaneras, for the sake of
anuttara-samyak-sambodhi, all together accepted and embraced it, recited and
intoned it, penetrated and understood it.
"When the Buddha preached this
sutra, the sixteen bodhisattva shramaneras all took faith in it and accepted it,
and among the multitude of voice-hearers there were also those who believed in
it and understood it. But the other thousand ten thousand million types of
living beings all gave way to doubt and perplexity.
"The Buddha preached
this sutra for a period of eight thousand kalpas, never once stopping to rest.
After he had preached this sutra, he entered a quiet room and dwelled in
meditation for a period of eighty-four thousand kalpas.
"At this time
the sixteen bodhisattva shramaneras, knowing that ascended a Dharma seat and
likewise for a period of eighty-four thousand kalpas for the sake of the four
kinds of believers broadly preached the distinctions put forth in the Lotus
Sutra of the Wonderful Dharma. In this way each of them one by one saved living
beings equal in number to six hundred ten thousand million nayutas of Ganges
sands, instructing them, bringing them benefit and joy, and causing them to set
their minds upon anuttara-samyak-sambodhi.
"The Great Universal Wisdom
Excellence Buddha, after passing eighty-four thousand kalpas, arose from his
samadhi and approached the Dharma seat. Seating himself calmly, he addressed the
whole of the great assembly, saying: these sixteen bodhisattva shramaneras are
of a kind very rarely to be found, their faculties penetrating and sharp, their
wisdom bright and company of those Buddhas they have constantly carried brahma
practices, received and embraced the Buddha wisdom, and expounded it to living
beings, causing them to enter therein. Now all of you should from time to time
associate closely with them and offer them alms. Why? Because if any of you,
voice-hearers or pratyekabuddhas or bodhisattvas, are able to take faith in the
sutra teachings preached by these sixteen bodhisattvas, and will accept and
embrace them and never disparage them, then such persons will all be able to
attain anuttara-samyak-sambodhi, the wisdom of the Tathagata.'"
The
Buddha, addressing the monks, said: "These sixteen bodhisattvas have constantly
desired to expound this Sutra of the Lotus of the Wonderful Dharma. The living
beings converted by each one of these bodhisattvas are equal in number to six
hundred ten thousand million nayutas of Ganges sands. Existence after existence
these living beings are reborn in company with that Bodhisattva, hear the Dharma
from him, and all have faith in and understand it. For this reason they have
been able to encounter forty thousand million Buddhas, World-Honored Ones, and
have never ceased to do so down to the present.
"You monks, I will now
tell you this. These disciples of the Buddha, these sixteen shramaneras, have
now all attained anuttara-samyak-sambodhi. In the lands in the ten directions
they are at present preaching the Dharma, with immeasurable hundreds, thousands,
ten thousands, millions of bodhisattvas and voice-hearers for their retinue. Two
of these shramaneras have become Buddhas in the eastern region. One is named
Akshobhya and lives in the Land of Joy. The other is named Sumeru Peak. Two are
Buddhas in the southeastern region, one named Lion Voice, the other named Lion
Appearance. Two are Buddhas in the southern region, one named Void-Dwelling, the
other named Ever Extinguished. Two are Buddhas in the south-western region, one
named Emperor Appearance, the other named Brahma Appearance. Two are Buddhas in
the western region, one named Amitayus, the other named Saving All from Worldly
Suffering. Two are Buddhas in the northwestern region, one named Tamalapatra
Sandalwood Fragrance Transcendental Power, the other named Sumeru Appearance.
Two are Buddhas in the northern region, one named Cloud Freedom, the other named
Cloud Freedom King. Of the Buddhas of the northeastern region, one is named
Destroying all Worldly Fears, The sixteenth is I, Shakyamuni Buddha, who in this
saha land gave attained anuttara-samyak-sambodhi.
"Monks, when I and
these others were shramaneras, each one of us taught and converted living beings
equal in number in immeasurable hundreds, thousands, ten thousands, millions of
Ganges sands. They heard the Dharma from us and attained
anuttara-samyak-sambodhi. Some of these living beings are now dwelling in the
ranks of voice-hearers. But we have constantly instructed them in
anuttara-samyak-sambodhi, and these persons should be able, through this Dharma,
to enter into the Buddha Way, albeit gradually. Why do I say this? Because the
wisdom of the Tathagata is difficult to believe and difficult to understand.
Those living beings equal in number to immeasurable Ganges sands who converted
at that time are you who are now monks, and those who, after I have entered
extinction, in ages to come will be voice-hearer disciples.
"After I
have entered extinction, there will be other disciples who will not hear this
sutra and will not understand or be aware of the practices carried out by the
Bodhisattvas, but who, through the blessings they have been able to attain, will
conceive an idea of extinction and enter into what they believe to be nirvana.
At that time I will be a Buddha in another land and will be known by a different
name. Those disciples, though they have conceived an idea of extinction and
entered into what they take to be nirvana, will in that other land seek the
Buddha wisdom and will be able to hear this sutra. For it is only through the
Buddha vehicle that one can attain extinction. There is no other vehicle, if one
excepts the various doctrines that the Tathagatas preach as an expedient means.
"Monks, if a Tathagata knows that the time has come to enter nirvana,
and knows that the members of the assembly are pure and clean, firm in faith and
understanding, thorough in their comprehension of the Dharma of emptiness and
deeply entered into meditation practice, then he will call together the assembly
of bodhisattvas and voice-hearers and will preach this sutra for them. In the
world there are not two vehicles whereby one may attain extinction. There is
only the one Buddha vehicle for attaining extinction and one alone.
"Monks, you must understand this. The Tathagata in his use of expedient
means penetrates deeply into the nature of living beings. He knows how their
minds delight in petty doctrines and how deeply they are attached to the five
desires. And because they are like this, when he expounds nirvana, he does so in
such a way that these persons, hearing it, can readily believe and accept it.
"Let us suppose there is a stretch of bad road five hundred yojanas
long, steep and difficult, wild and deserted, with no inhabitants around, a
truly fearful place. And suppose there are a number of people who want to pass
over this road so they can reach a place where there are rare treasures. They
have a leader, of comprehensive wisdom and keen understanding, who is thoroughly
acquainted with this steep road, knows the layout of its passes and defiles, and
is prepared to guide the group of people and go with them over this difficult
terrain.
"The group he is leading, after going part way on the road,
become disheartened and say to the leader, "We are utterly exhausted and fearful
as well. We cannot go any farther. Since there is still such a long distance
ahead, we would like now to turn around and go back.'
"The leader, a man
of many expedients, thinks to himself, What a pity that they should abandon the
many rare treasures they are seeking and want to turn and go back! Having had
this thought, he resorts to the power of expedient means and, when they have
gone three hundred yojanas along the steep road, conjures up a city. He says to
the group, 'Don't be afraid! You must not turn back, for now here is a great
city where you can stop, rest, and do just as you please. If you enter this city
you will be completely at ease and tranquil. Then later, if you feel you can go
on to the place where the treasure is, you can leave the city.'
"At that
time the members of the group, being utterly exhausted, are overjoyed in mind,
exclaiming over such an unprecedented event, 'Now we can escape from this
dreadful road and find ease and tranquility!' The people in the group thereupon
press forward and enter the city where, feeling that they have been saved from
their difficulties, they have a sense of complete ease and tranquility.
"At that time the leader, knowing that the people have become rested and
are no longer fearful or weary, wipes out the phantom city and says to the
group, 'You must go now. The place where the treasure is is close by. That great
city of a while ago was a mere phantom that I conjured up so that you could
rest.'
"Monks, the Tathagata is in a similar position. He is now acting
as a great leader for you. He knows that the bad road of birth and death and
earthly desires is steep, difficult, long and far-stretching, but that it must
be traveled, it must be passed over. If living beings hear only of the one
Buddha vehicle, then they will not want to see the Buddha, will now want to draw
near him, but will immediately think to themselves, The Buddha road is long and
far reaching and one must labor diligently and undergo difficulties over a long
period before he can ever attain success!
"The Buddha knows that the
minds of the living beings are timid, weak and lowly, and so, using the power of
expedient means, he preaches two nirvanas in order to provide a resting place
along the road. If living beings choose to remain in these two stages, then the
Tathagata will say to them, 'You have not yet understood that is to be done.
This stage where you have chosen to remain is close to the Buddha wisdom. But
you should observe and ponder further. This nirvana that you have attained is
not the true one. It is simply that the Tathagata, using the power of expedient
means, has taken the one Buddha vehicle and, making distinctions, has preached
it as three.'
"The Buddha is like that leader who, in order to provide a
place to rest, conjured up a great city and then, when he knew that the
travelers were already rested, said to them, 'The place where the treasure is,
is nearby. This city is not real. It is merely something I conjured up.'"
At that time the World-Honored One, wishing to state his meaning once
more, spoke in verse form, saying:
The Great Universal Wisdom Excellence
Buddha sat in the place of practice for ten kalpas, but the Dharma of the
Buddha did not appear before him and he could not attain the Buddha
way. The assembly of heavenly gods, dragon kings, asuras and
others constantly rained down heavenly flowers as alms offered to that
Buddha. The heavenly beings beat on heavenly drums and made many kinds of
music. A fragrant wind blew away the withered flowers, whereupon fresh and
beautiful ones rained down. When ten small kalpas had passed, then at last
he was able to attain the Buddha way. The heavenly beings and people of the
world in their hearts all felt like dancing. That Buddha's sixteen
sons all, in company with their followers, a thousand ten thousand million
of them gathered around, all came to the place of the Buddha, touching
heads to the ground, bowing at the Buddha's feet and entreating him to turn
the wheel of the Dharma, saying, "Saintly Lion, let the Dharma rain fall
in full upon us and all others!" The World-Honored One is very difficult to
encounter; only once in a long time does he appear. In order to bring
enlightenment to the many beings he shakes and moves the regions all
around. In the worlds in the eastern direction in five hundred ten
thousand million lands the palaces of the Brahma kings glowed with a
light they had never known in the past. When the Brahma kings saw this
sign they came in search of the Buddha's place scattering flowers as a
form of offering, at the same time presenting their palaces, entreating
the Buddha to turn the wheel of the Dharma and praising him in verses. The
Buddha knew that the time had not yet come, and though they entreated, he sat
in silence. In the other three directions and the four directions in
between and in the upper and lower regions, the same occurred, the Brahma
kings scattering flowers, presenting their palaces, entreating the Buddha to
turn the wheel of the Dharma, saying, "The World-Honored One is very
difficult to encounter. We beg you in your great mercy and compassion to
open wide the gates of sweet dew and turn the wheel of the unsurpassed
Dharma." The World-Honored One, immeasurable in wisdom, accepted the
entreaties of the assembly and for their sake proclaimed various
doctrines, the four noble truths, the twelve-linked chain of
causation, describing how, from ignorance to old age and death, all are
produced through the cause of birth, saying, "With regard to these many
faults and vexations, you should understand this about them." When he
expounded this Dharma, six hundred ten thousand million trillion
beings were able to exhaust the limits of sufferings, all attaining the
status of arhat. The second time he preached the Dharma a multitude like a
thousand Ganges sands ceased to accept the things of the phenomenal
world and they too were able to become arhats. Thereafter those who
attained the way were immeasurable in number- one might calculate for ten
thousand million kalpas and never be able to reckon their extent. At that
time the sixteen princes left their families and became shramaneras. All
together they entreated that Buddha to expound the Dharma of the Great
Vehicle, saying, "We and our attendants are all certain to attain the
Buddha way. We desire the wisdom eye of foremost purity such as the
World-Honored One possesses." The Buddha understood their boyish minds and
the actions they had carried out in past existences, and employing
immeasurable causes and conditions and various similes and parables, he
preached the six paramitas and matters concerning transcendental
powers, distinguishing the true Dharma, the way practiced by
bodhisattvas, preaching this Lotus Sutra in verses as numerous as the
Ganges sands. When the Buddha had finished preaching the sutra he entered
into meditation in a quiet room, with a single mind sitting in a single
place for eighty-four thousand kalpas. The shramaneras knew the Buddha
would not yet emerge from meditation and so for the assembly of immeasurable
millions they preached the unsurpassed wisdom of the Buddha, each one
sitting in a Dharma seat, preaching this Great Vehicle sutra. And after
the Buddha had entered peaceful tranquility, they continued to proclaim,
helping to convert others to the Dharma. The living beings saved by
each one of those shramaneras were equal in number to six hundred ten
thousand million Ganges sands. After that Buddha had passed into
extinction, those persons who had heard the Dharma dwelled here and there
in various Buddha lands, constantly reborn in company with their
teachers. And these sixteen shramaneras, having fully carried out the
Buddha way, at present are dwelling in the ten directions, where each has
attained correct enlightenment. The persons who heard the Dharma at that
time are each in a place where there is one of these Buddhas, and those
who remain at the stage of voice-hearer are gradually being instructed in the
Buddha way. I myself was numbered among the sixteen and in the past
preached for you. For this reason I will employ an expedient means to lead
you in the pursuit of Buddha wisdom; because of these earlier causes and
conditions I now preach the Lotus Sutra. I will cause you to enter the
Buddha way- be atteÃive and harbor no fear! Suppose there was a stretch of
steep bad road, in a remote wasteland with many harmful beasts, a place
moreover without water or grass, one dreaded by people. A group of
countless thousands and ten thousands wanted to pass over this steep
road, but the road was very long and far-stretching, extended five hundred
yojanas. At this time there was a leader, well informed, possessing
wisdom, of clear understanding and determined mind, capable of saving
endangered persons from manifold difficulties. The members of the group were
all weary and disheartened and said to their leader, "We are now exhausted
with fatigue and wish at this point to turn around and go back."
The
leader thought to himself, These people are truly pitiful! Why do the wish
to turn back and miss the many rare treasures ahead? At that time he
thought of an expedient means, deciding to exercise his transcendental
powers. He conjured up a great walled city and adorned its
mansions, surrounding them with gardens and groves, channels of flowing
water, ponds and lakes, with double gates and tall towers and
pavilions, all filled with men and women. As soon as he had created this
illusion, he comforted the group, saying, "Have no fear- you can enter
this city and each amuse himself as he pleases." When the people had
entered the city, they were all overjoyed in heart. All had a feeling of
ease and tranquility, telling themselves that they had been saved. When
the leader knew they were rested, he called them together and
announced, "Now you must push forward-- this is nothing more than a
phantom city. I saw that you were weary and exhausted and wanted to turn
back in mid-journey. Therefore I used the power of expedient means to
conjure up this city for the moment. Now you must press forward
diligently so that together you may reach the place where the treasure
is." I too do likewise, acting as a leader to all beings. I see the
seekers of the way growing disheartened in mid-journey, unable to pass
over the steep road of birth and death and earthly desires, and therefore
I see the power of expedient means and preach nirvana to provide them with
rest, saying, "Your sufferings are extinguished, you have carried out all
there is to be done." When I know they have reached nirvana and all have
attained the stage of arhat, thin I can call the great assembly
together and preach the true Dharma for them. The Buddhas through the
power of expedient means make distinctions and preach three vehicles, but
there is only the single Buddha vehicle-- the other two nirvanas are preached
to provide a resting place. Now I expound the truth for you- what you have
attained is not extinction. For the sake of the comprehensive wisdom of the
Buddha you must expend great effort and diligence. If you gain
enlightenment in the Dharma of the Buddha with its comprehensive wisdom and
ten powers and are endowed with the thirty-two features, then this will be
true extinction. The Buddhas in their capacity as leaders preach nirvana
to provide a rest. But when they know you have become rested, they lead
you onward to the Buddha wisdom.
The Lotus Sutra Translated by Burton
Watson
Chapter Eight: Prophecy of Enlightenment
for Five Hundred Disciples
At that time
Purna Maitrayaniputra, hearing from the Buddha this Dharma as it was expounded
through wisdom and expedient means and in accordance with what was appropriate,
and also hearing the prophecy that the major disciples would attain
anuttara-samyak-sambodhi, hearing matters relating to causes and conditions of
previous existences, and hearing how the Buddha possesses great freedom and
transcendental powers, obtained what he had never before, and his mind was
purified and felt like dancing. Immediately he rose from his seat, advanced to a
position in front of the Buddha, touched his head to the ground and bowed to the
Buddha's feet. Then he withdrew to one side, gazed up in reverence at the face
of the Honored One, his eyes never leaving it for an instant, and thought to
himself: the World-Honored One is very extraordinary, very special, his actions
rarely to be encountered! Adapting himself to the various natures of the people
of this world and employing expedient means and insight, he preaches the Dharma
for them, drawing living beings away from their greed and attachment to this or
that. The Buddha's blessings are such that we cannot set them forth in words.
Only the Buddha, the World-Honored One, is capable of knowing the wish that we
have had deep in our hearts from the start.
At that time the Buddha said
to the monks: "Do you see this Purna Maitrayaniputra? I have always commended
him as being foremost among those who preach the Dharma. And I have always
praised his various blessings, his diligence in protecting, upholding, aiding
and proclaiming my Dharma, his ability in teaching, benefitting and delighting
the four kinds of believers, the thoroughness with which he understands the
correct Dharma of the Buddha, the great degree to which he enriches those who
carry out its brahma practices. If one excepts the Tathagata, there is no other
who can so thoroughly exemplify the eloquence of its theories.
"You
should not suppose that Purna is capable of protecting, upholding, aiding and
proclaiming my Dharma only. In the presence of ninety million Buddhas of the
past too he protected, upheld, aided and proclaimed the correct Dharma of the
Buddhas. Among all those who at that time preached the Dharma, he was likewise
foremost.
"In addition, concerning the Dharma of emptiness preached by
the Buddhas he has clear and thorough understanding, he has gained the four
unlimited kinds of knowledge, and is at all times capable of preaching the
Dharma in a lucid and pure manner, free of doubts and perplexities. He is fully
endowed with the transcendental powers of a bodhisattva. Throughout his allotted
life span he constantly carries out brahma practices, so that the other people
living in the era of that particular Buddha all think, 'Here is a true
voice-hearer!
"And Purna by employing this expedient means has brought
benefit to immeasurable hundreds and thousands of living beings, and has
converted immeasurable asamkhyas of persons, causing them to turn toward
anuttara-samyak-sambodhi. In order to purify the Buddha lands he constantly
devotes himself to the Buddha's work, teaching and converting living beings.
"Monks, Purna was foremost among those who preached the Dharma in the
time of the seven Buddhas. He is also foremost among those who preach the Dharma
in my presence now. And he will likewise be foremost among those who preach the
Dharma in the time of the future Buddhas who appear in the present Wise Kalpa,
in all cases protecting, upholding, aiding and proclaiming the Dharma of the
Buddha. In the future too he will protect, uphold, aid and proclaim the Dharma
of immeasurable, boundless Buddhas, teaching, converting and enriching
immeasurable living beings and causing them to turn toward
anuttara-samyak-sambodhi. In order to purify the Buddha lands he will constantly
apply himself with diligence, teaching and converting living beings.
Little by little he will become fully endowed with the way of the
bodhisattva, and when immeasurable asamkhya kalpas have passed, here in the land
where he is dwelling he will attain anuttara-samyak-sambodhi. He will be called
Dharma Bright Tathagata, worthy of offerings, of right and universal knowledge,
perfect clarity and conduct, well gone, understanding the world, unexcelled
worthy, trainer of people, teacher of heavenly and human beings, Buddha,
World-Honored One.
"This Buddha will have thousand-millionfold worlds
equal in number to Ganges sands as his Buddha land. The ground will be made of
the seven treasures and level as the palm of a hand, without hills or ridges,
ravines or gullies. The land will be filled with terraces and towers made of the
seven treasures, and the heavenly palaces will be situated close by in the sky,
so that human and heavenly beings can communicate and be within sight of each
other. There will be no evil paths of existence there, nor will there be any
women. All living beings will be born through transformation and will be without
lewd desires. They will gain great transcendental powers, their bodies will emit
a bright glow, and they will be able to fly at will. They will be firm in intent
and thought, diligent and wise, and all alike will be adorned with golden color
and the thirty-two features. All the living beings in that land will regularly
take two kinds of food, one being the food of Dharma joy, the other the food of
meditation delight. There will be immeasurable asamkhyas, thousands, ten
thousands, millions of nayutas of bodhisattvas there, who will gain great
transcendental powers and the four unlimited kinds of knowledge, and will be
skilled and capable in teaching and converting the different varieties of living
beings. The number of voice-hearers will be beyond the power of calculation or
reckoning to determine. All will be fully endowed with the six transcendental
powers, the three understandings, and the eight emancipations.
"This
Buddha land will thus possess measureless blessings of this kind that will adorn
and complete it. The kalpa will be named Treasure Bright and the land named Good
and Pure. The Buddha's life span will be immeasurable asamkhya kalpas, his
Dharma will endure for a very long time, and after the Buddha has passed into
extinction, towers adorned with the seven treasures will be erected to him
throughout the entire land."
At that time the World-Honored One, wishing
to state his meaning once more, spake in verse form, saying:
You monks,
listen carefully! The way followed by the sons of the Buddha, because they
are well learned in expedient means, is wonderful beyond conception. They
know how most beings delight in a little Dharma and are fearful of great
wisdom. Therefore the bodhisattvas pose as voice-hearers or
pratyekabuddhas, employing countless expedient means to convert the
different kinds of living beings. They proclaim themselves to be
voice-hearers and say they are far removed from the Buddha way, and so
bring emancipation to immeasurable multitudes, allowing them all to achieve
success. Limited in aspiration, lazy and indolent though the multitudes
are, bit by bit they are led to the attainment of Buddhahood. Inwardly, in
secret, the sons act as bodhisattvas, but outwardly the show themselves as
voice-hearers. They seem to be lessening desires out of hatred for
birth and death, but in truth they are purifying the Buddha
lands. Before the multitude they seem possessed of the three poisons or
manifest the signs of heretical views. My disciples in this manner use
expedient means to save living beings. If I were to describe all the
different ways, the many manifestations they display in converting
others, the living beings who heard me would be doubtful and perplexed in
mind. Now this Purna in the past diligently practiced the way under a
thousand million Buddhas, proclaiming and guarding the Dharma of those
Buddhas. In order to seek out unsurpassed wisdom he went to where the
Buddhas were, became a leader among their disciples, one of wide knowledge
and wisdom. He showed no fear in what he expounded and was able to delight
the assembly. Never was he weary or disheartened in assisting the work of
the Buddhas. Already he had passed over into great transcendental
powers and possessed the four unlimited kinds of knowledge. He knew
whether the capacities of the multitude were keen or dull and constantly
preached the pure Dharma. He expounded such principles as these, teaching
a multitude of thousands of millions, causing them to reside in the Great
Vehicle Dharma and himself purifying the Buddha lands. And in the future
to will offer alms to immeasurable, countless Buddhas, protecting, aiding
and proclaiming their correct Dharma and himself purifying the Buddha
lands, constantly employing various expedient means, preaching the Dharma
without fear, saving multitudes beyond calculation, causing them to
realize comprehensive wisdom. He will offer alms to the
Tathagatas, guarding and upholding the treasure storehouse of the
Dharma.
And later he will become a Buddha known by the name Dharma
Bright. His land will be called Good and Pure and will be composed of the
seven treasures. The kalpa will be named Treasure Bright. The Multitude of
bodhisattvas will be very numerous, numbering immeasurable millions, all
having passed over into great transcendental powers, endowed with dignity,
virtue, strength, filling the entire land. Voice-hearers too will be
numberless, with the three understandings and eight emancipations, having
attained the four unlimited kinds of knowledge-- such as these will be monks
of the Order. The living beings of that land will all be divorced from
lewd desires. They will be born in a pure manner by the process of
transformation, with all the features adorning their bodies. With Dharma
joy and meditation delight to feed upon, they will have no thought of other
food. There will be no women there and non of the evil paths of
existence. The monk Purna has won all these blessings to the
fullest and will acquire a pure land such as this, with its great
multitude of worthies and sages. Of the countless matters pertaining to
it I have now spoken only in brief.
At that time the twelve hundred
arhats, being free in mind, thought to themselves, We rejoice at gaining that we
have never had before. If the World-Honored One should give each of us a
prophecy of enlightenment such as he has given to this other major disciples,
would that be a cause for delight?
The Buddha, knowing that this thought
was in their minds, said to Mahakashyapa: on these twelve hundred arhats who are
now before me I will one by one bestow a prophecy that they will attain
anuttara-samyak-sambodhi. Among this assembly is a major disciple of mine, the
monk Kaundinya he will offer alms to sixty-two thousand million Buddhas, and
after that will become a Buddha. He will be designated Universal knowledge,
perfect clarity and conduct, well gone, understanding the world, unexcelled
worthy, trainer of people, teacher of heavenly and human beings, Buddha,
World-Honored One. Five-hundred arhats, including Uruvilvakashyapa,
Gayakashyapa, Nadikashyapa, Kalodayin, Udayin, Anirudda, Revata, Kapphina,
Bakkula, Chunda, Svagata, and others, will attain anuttara-samyak-sambodhi. All
will have the same designation, being called Universal Brightness."
The
World-Honored One, wishing to state his meaning once more, spoke in verse form,
saying:
The monk Kaundinya will see immeasurable Buddhas and after
asamkhya kalpas have passed will at last achieve impartial and correct
enlightenment. Constantly he will emit a great bright light, will be
endowed with transcendental powers, and his name will be known in all ten
quarters, respected by one and all. Constantly he will preach the
unsurpassed way; therefore he will be named Universal Brightness. His
realm will be pure and clean, his bodhisattvas brave and spirited. All
will ascend the wonderful towers, travel to the lands in the ten
directions, in order to offer unsurpassed articles as gifts to the various
Buddhas. After they have offered these alms their minds will be filled
with great joy and they will speedily return to their native lands-- such
will be their supernatural powers. The life span of this Buddha will be sixty
thousand kalpas, his Correct Dharma will endure twice that time, his
Counterfeit Dharma twice that time again, and when his Dharma is
extinguished, heavenly and human beings will grieve. The five hundred
monks will one by one become Buddhas, all with the same name, Universal
Brightness. Each will bestow a prophecy on his successor, saying, "After I
have entered extinction, you, so-and-so, will become a Buddha. The world
in which you carry out conversions will be like mine today." The adornment
and purity of their lands, their various transcendental powers, their
bodhisattvas and voice-hearers, their Correct Dharma and Counterfeit
Dharma, the number of kalpas in their life span-- all will be as I have
described above. Kashyapa, now you know the future of these five hundred
who are free in mind. The remainder of the multitude of voice-hearers will
also be like this. As for those not in this gathering, you must expound
and preach to them.
At that time the five hundred arhats in the presence
of the Buddha, having received a prophecy of enlightenment, danced for joy.
Immediately they rose from their seats, advanced to a position in front of the
Buddha, touched their heads to the ground and bowed to the Buddha's feet. They
bewailed their error, reproving themselves and saying, "World-Honored One, we
always used to think to ourselves, We have already attained the ultimate
extinction. But now we know that we were like persons of no wisdom. Why?
Because, although we were capable of attaining the wisdom of the Tathagata, we
were willing to content ourselves with petty wisdom.
"World-Honored One,
it was like the case of a man who went to the house of a close friend and,
having become drunk on wine, lay down to sleep. At that time the friend had to
go out on official business. He took a priceless jewel, sewed it in the lining
of the man's robe, and left it with him when he went out. The man was asleep
drunk and knew nothing about it. When he got up, he set out on a journey to
other countries. In order to provide himself with food and clothing he had to
search with all his energy and diligence, encountering very great hardship and
making do with what little he could come by.
"Later, the close friend
happened to meet him by chance. The friend said, 'How absurd, old fellow! Why
should you have to do all this for the sake of food and clothing? In the past I
wanted to make certain you would be able to live in ease and satisfy the five
desires, and so on such-and-such a day and month and year I took a priceless
jewel and sewed it in the lining of your robe. It must still be there now. But
you did not know about it, and fretted and wore yourself out trying to provide a
living for yourself. What nonsense! Now you must take the jewel and exchange it
for goods. Then you can have whatever you wish at all times and never experience
poverty or want.'
"The Buddha is like this friend. When he was still a
bodhisattva, he taught and converted us, inspiring in us the determination to
seek comprehensive wisdom. But in time we forget all that, became unaware,
unknowing. Having attained the way of the arhat, we supposed we had gained
extinction. Finding it difficult to provide for our livelihood, as it were, we
made do with what little we could come by. However, we not yet lost the desire
for comprehensive wisdom. And now the World-Honored One awakens us and makes us
aware, speaking these words: 'Monks, what you have acquired is not the ultimate
extinction. For a long time I caused you to cultivate the good roots of
Buddhahood, and as on expedient means I showed you the outward signs of nirvana,
but you supposed that you had in truth attained nirvana.'
"World-Honored
One, now we understand. In fact we are bodhisattvas and have received a prophecy
that we will attain anuttara-samyak-sambodhi. Fro this reason we are filled with
great joy, having gained what we never had before."
At that time Ajnata
Kaundinya and the others, wishing to state their meaning once more, spoke in
verse form, saying:
We have heard the sound of this prophecy assuring
us of unsurpassed ease and tranquility; we rejoice in gaining what we never
had before and make obeisance to the Buddha of measureless wisdom. Now in
the presence of the World-Honored One we bewail our faults and errors. Of
the Buddha's immeasurable treasure we have gained only a small portion of
nirvana, and like ignorant and foolish persons have taken that to be
sufficient. We are like the poor and impoverished man who went to the
house of a close friend. The house was a very prosperous one and he served
many trays of delicacies. The friend took a priceless jewel, sewed it in
the lining of the poor man's robe, gave it without a word and then went
away, and the man, being asleep, knew nothing of it. After the man had
gotten up, he journeyed here and there to other countries, seeking food
and clothing to keep himself alive, finding it very difficult to provide for
his livelihood He made do with what little he could get and never hoped
for anything finer, unaware that in the lining of his robe he had a
priceless jewel. Later the close friend who had given him the
jewel happened to meet the poor man and after sharply rebuking
him, showed him the jewel sewed in the robe. When the poor man saw the
jewel his heart was filled with great joy, for he was rich, possessed of
wealth and goods sufficient to satisfy the five desires. We are like that
man. Through the long night the World-Honored One constantly in his pity
teaches and converts us, causing us to plant the seeds of an unsurpassed
aspiration. But because we are without wisdom, we are unaware of this,
unknowing. Having gained a small portion of nirvana, we are satisfied and
seek nothing more. But now the Buddha awakens us, saying 'This is not
really extinction, when you have gained the Buddha's unsurpassed
wisdom, then that will be true extinction!' Now we have heard from the
Buddha these prophecies and descriptions of adornment, and how each in
turn will bestow a prophecy on his successor, and in body and mind we are
filled with joy.
The Lotus Sutra Translated by Burton
Watson
Chapter Nine: Prophecies Conferred on
Learners and Adepts
At that time Ananda and
Rahula thought to themselves, whenever we reflect, we consider how delightful it
would be if we should receive a prophecy of enlightenment! Immediately they rose
from their seats, advanced to a position in front of the Buddha, touched their
heads to the ground and bowed to the Buddha's feet. Together they spoke to the
Buddha, saying:
"World-Honored One, we too should have a share of this!
We have put all our trust in the Tathagata alone, and we are well known to the
heavenly and human beings and asuras of all the world. Ananda constantly attends
the Buddha and guards and upholds the Dharma storehouse, and Rahula is the
Buddha's son. If the Buddha should bestow on us a prophecy that we will attain
anuttara-samyak-sambodhi, then our wishes will be fulfilled and the longings of
the multitude will likewise be satisfied."
At that time two thousand of
the voice-hearers disciples, both learners and adepts who had nothing who had
nothing more to learn, all rose from their seats, bared their right shoulders,
advanced to a position in front of the Buddha, pressed their palms together with
a single mind and, gazing up in reverence at the World-Honored One, repeated the
wish expressed by Ananda and Rahula and then stood to one side.
At that
time the Buddha said to Ananda: "In a future existence you will become a Buddha
with the name Mountain Sea Wisdom Unrestricted Power King Tathagata, worthy of
offerings, of right universal knowledge, perfect clarity and conduct, well gone,
understanding the world, unexcelled worthy, and trainer of people, teacher of
heavenly and human beings, Buddha, World-Honored One. You will offer alms to
sixty-two million Buddhas and will guard and uphold their Dharma storehouses,
and after that you will attain anuttara-samyak-sambodhi. You will teach and
convert bodhisattvas as numerous as twenty thousand ten thousand million Ganges
sands and will cause them to attain anuttara-samyak-sambodhi. Your land will be
named Ever Standing Victory Banner, its soil will be clean and pure and made of
lapis lazuli. The kalpa will be named Wonderful Sound Filling Everywhere. The
life span of that Buddha will be immeasurable thousands, ten thousands millions
of asamkhyas of kalpas-though men should calculate and reckon thousands, ten
thousands, millions of immeasurable asamkhyas of kalpas, they could never
ascertain the life span of the Buddha and the Counterfeit Dharma will endure in
the world for twice the time of the correct law. Ananda, this Mountain Sea
Wisdom Unrestricted Power King Buddha will be praised alike by Tathagatas of the
ten directions who are equal in number to immeasurable thousands, ten thousands,
millions of Ganges sands, and they will extol his blessings."
At that
time the World-Honored One, wishing to state his meaning once more, spoke in
verse form, saying:
I now say to the monks that Ananda, upholder of
the Dharma, will give alms to the Buddhas and after will achieve correct
enlightenment. His name will be Mountain Sea Wisdom Unrestricted Power
King Buddha, His land will be clean and pure, named ever Standing Victory
Banner. He will teach and convert bodhisattvas in numbers like Ganges
sands. This Buddha will possess great dignity and virtue, his renown will
fill the ten directions. His life span will be immeasurable because he
takes pity on living beings. His Correct Dharma, twice that again. His
Counterfeit Dharma, twice again. As numerous as Ganges sands will be the
countless living beings who in the midst of the Buddha's Dharma will plant
causes and conditions leading to the Buddha way.
At that time in the
assembly eight thousand bodhisattvas who had newly conceived the determination
to attain enlightenment all thought to themselves, We have never heard of even a
great bodhisattva receiving a prophecy such as this. For what reason should
these voice-hearers receive such a prediction?
At that time the
World-Honored One, knowing the thought that was in the mind of these
bodhisattvas, said to them: "Good men, when Ananda and I were at the place of
Void King Buddha, we both at the same time conceived the determination to attain
anuttara-samyak-sambodhi. Ananda constantly delighted in wide knowledge [of the
Dharma], I constantly put forth diligent effort. Therefore I have already
succeeded in attaining anuttara-samyak-sambodhi, while Ananda guards and upholds
my Dharma. And he will likewise guard the Dharma storehouses of the Buddha of
future existences and will teach, convert and bring success to the multitude of
bodhisattvas. Such was his original vow, and therefore he has received this
prophecy."
When Ananda in the presence of the Buddha heard this prophecy
delivered to him and heard of the land and adornments he was to receive, all
that he had vowed to achieve was realized and his mind was filled with great
joy, for he had gained what he had never had before. Immediately he recalled to
mind the Dharma storehouses of immeasurable thousands, ten thousands, millions
of Buddhas of the past, and he could fully comprehend them without hindrance, as
though he had just now heard them. He also recalled his original vow.
At
that time Ananda spoke in verse form, saying:
The World-Honored One,
very rarely met with, has caused me to recall the past, the Dharma of
immeasurable Buddhas, as though I had heard it today. Now I have no more
doubts but dwell securely in the Buddha way. As an expedient means I act
as attendant, guarding and upholding the Dharma of the Buddhas.
At
that time the Buddha said to Rahula: In a future existence you will become a
Buddha with the name Stepping on Seven Treasure Flowers Tathagata, worthy of
offerings, of right and universal knowledge, perfect clarity and conduct, well
gone, understanding the world, unexcelled worthy, trainer of people, teacher of
heavenly and human beings, Buddha, World-Honored One. You will offer alms to
Buddhas and Tathagatas as numerous as the dust particles of ten worlds. In all
cases you will be the eldest son of those Buddhas, just as you are my son now.
The adornments of the land of Stepping on Seven Treasure Flowers Buddha, the
number of kalpas in his life span, the disciples he converts, his Correct Dharma
and Counterfeit Dharma will not differ from those of the Tathagata Mountain Sea
Wisdom Unrestricted Power King. You will be the eldest son of that Buddha, and
after that you will attain anuttara-samyak-sambodhi."
At that time the
World-Honored One, wishing to state his meaning once more, spoke in verse form,
saying:
When I was crown prince Rahula was my eldest son. Now that
I have gained the Buddha way he receives the Dharma and is my Dharma
son. In existences to come he will see immeasurable millions of
Buddhas.
As eldest son to all of them, with a single mind he will seek
the Buddha way. The covert actions of Rahula I alone am capable of
knowing. He manifests himself as my eldest son, showing himself to living
beings. With immeasurable millions, thousands, ten thousands of blessings
beyond count, he dwells securely in the Buddha's Dharma and thereby seeks
the unsurpassed way.
At that time the World-Honored One observed the two
thousand learners and adepts, mild and gentle in will, serenely clean and pure,
gazing at the Buddha with a single mind. The Buddha said to Ananda, "Do you see
these two thousand learners and adepts?"
"Yes, I see them."
"Ananda, these persons will offer alms to Buddhas and Tathagatas equal
in number to the dust particles of fifty worlds, paying honor and reverence to
them, guarding and upholding their Dharma storehouses. In their final existence
they will all at the same time succeed in becoming Buddhas in lands in the ten
directions. All will have the identical designation, being called Jewel Sign
Tathagata, worthy of offerings, of right and universal knowledge, perfect
clarity and conduct, well gone, understanding the world, unexcelled worthy,
trainer of people, teacher of heavenly and human beings, Buddha, World-Honored
One. Their life span will be one kalpa, and the adornment of their lands, their
voice-hearers and bodhisattvas, Correct Dharma and Counterfeit Dharma will be
all cases the same."
At that time the World-Honored One, wishing to
state his meaning in verse form, saying:
These two thousand
voice-hearers who now stand in my presence- on all of them I bestow a
prophecy that in a future existence they will become Buddhas. The Buddhas
to whom they offer alms will be numerous as the dust particles described
above. They will guard and uphold the Dharma storehouses and after that
will gain correct enlightenment. Each will have a land in one of the ten
directions and all will share the same name and designation. All at the
same time will sit in the place of practice and thereby will gain proof of
unsurpassed wisdom. All will be named Jewel Sign and their lands and
disciples, their Correct Dharma and Counterfeit Dharma will all be
identical and without difference. All will employ transcendental powers to
save living beings in the ten directions. Their renown will spread everywhere
around and in due time they will enter nirvana.
At that time, when the
two thousand learners and adepts heard the Buddha bestow this prophecy, they
danced for joy ad spoke in verse form, saying:
World-Honored One, bright
lamp of wisdom, we hear your voice bestowing this prophecy and our hearts
are filled with joy as though we were bathed in sweet dew!
The Lotus
Sutra Translated by Burton Watson
Chapter Ten:
The Teacher of the Dharma
At that time the
World-Honored One addressed Bodhisattva Medicine King. And through him the
eighty thousand great men, saying: "Medicine King, do you see in this great
assembly the immeasurable number of heavenly beings, dragons kings, yakshas,
gandharvas, asuras, garudas, kimnaras, mahoragas, human and nonhuman beings, as
well as monks, nuns, laymen and laywomen, those who seek to become
voice-hearers, who seek to become pratyekabuddhas, or those seek the Buddha way?
Upon these various kinds of beings who in the presence of the Buddha listen to
one verse or one phrase of the Lotus Sutra of the Wonderful Dharma and for a
moment think of it with joy I will bestow on all of them a prophecy that they
will attain anuttara-samyak-sambodhi.
The Buddha said to Medicine King:
"In addition, if after the Tathagata has passed into extinction there should be
someone who listens to the Lotus Sutra of the Wonderful Dharma, even one verse
or one phrase, and for a moment thinks of it with joy, I will likewise bestow on
him a prophesy that he will attain anuttara-samyak-sambodhi. Again if there are
persons who embrace, read, recite, expound and copy the Lotus Sutra of the
Wonderful Dharma, even only one verse, and look upon this sutra with the same
reverence as they would the Buddha, presenting various offerings of flowers,
incense, necklaces, powdered incense, paste incense, incense for burning, silken
canopies, streamers and banners, clothing and music, and pressing their palms
together in reverence, then, Medicine King, you should understand million
Buddhas that such person have already offered alms to a hundred thousand million
Buddhas and in the place of the Buddhas have fulfilled their great vow, and
because they take pity on living beings they have been born in this human world
"Medicine King, if someone should ask what living beings will be able to
attain Buddhahood in a latter-day existence, then you should show him all these
people in a latter-day existence are certain to attain Buddhahood. Why? Because
if good men and good women embrace, read, recite, expound and copy the Lotus
Sutra, even one phrase of it, offer various kinds of alms to the sutra, flowers,
incense, necklaces, powdered incense, paste incense, incense for burning, silken
canopies, streamers and banners, clothing and music, and press their hands
together in reverence, then these persons will be looked up to and honored by
all the world. Alms will be offered to them such as would be offered to the
Tathagata. You should understand that these persons are great bodhisattvas who
have succeeded in attaining anuttara-samyak-sambodhi. Pitying living beings,
they have vowed to be born among them where they may broadly expound and make
distinctions regarding the Lotus Sutra of the Wonderful Dharma. How much more so
is this true, then, of those who embrace the entire sutra and offer various
types of alms to it!
"Medicine King, you should understand that these
persons voluntarily relinquish the reward due for their pure deeds and, in the
time after I have passed into extinction, because they pity living beings, they
are born in this evil world so they may broadly expound this sutra. If one of
these good men or good women in the time after I have passed into extinction is
able to secretly expound the Lotus Sutra to one person, even one phrase of it,
then you should know that de or she is the envoy of the Tathagata. He has been
dispatched bf the Tathagata and carries out the Tathagata's work. And how much
more so those who in the midst of the great assembly broadly expound the sutra
for others!
"Medicine King, if there should be an evil person who, his
mind destitute of goodness, should for the space of a kalpa appear in the
presence of the Buddha and constantly curse and revile the Buddha, that person's
offense would still be rather light. But if there were a person who spoke only
one evil word to curse or defame the lay persons or monks or nuns who read and
recite the Lotus Sutra, then his offense would be very grave.
"Medicine
King, these persons who read and recite the Lotus Sutra-you should understand
that these persons adorn themselves with the adornments of the Buddhas they are
borne upon the shoulders of the Tathagata. Wherever they may go, one should
greet them with bows, with palms pressed single-mindedly together, with
reverence and alms, with respect and praise, flowers, incense, necklaces,
powdered incense, paste incense, incense for burning, silken canopies, streamers
and banners, clothing, delicacies and the making of music. The finest alms that
can be offered to a person should be offered to them. Heavenly treasures should
be scattered over them, the treasure hoards of heaven should be given them as
gifts. Why do I say this? Because these persons delight in expounding the
Dharma. And if one listens to them for even a moment, he will immediately attain
the ultimate anuttara-samyak-sambodhi.
An that time the World-Honored
One, wishing to state his meaning once more, spoke in verse form, saying:
If you wish to abide in the Buddha way and successfully gain the
wisdom that comes of itself, you should be constantly diligent in offering
alms to those who embrace the Lotus Sutra. If you have a wish to quickly
obtain wisdom regarding all species of things, you should embrace this
sutra and at the same time give alms to those who do so. If one is capable
of embracing the Lotus Sutra of the Wonderful Dharma, know that such a
person is an envoy of the Buddha who thinks wit pity of living
beings. Those who are capable of embracing the Lotus of the Wonderful
Dharma relinquish their claim to the pure land and out of pity for living
beings are born here. Know that persons such as these freely choose where
they will be born, and choose to be born in this evil world so they may
broadly expound the unsurpassed Dharma. You should offer heavenly flowers and
incense, robes decked with heavenly treasures, the wonderful treasure
hoards of heaven as alms to those who preach the Dharma. In the evil world
following my extinction if there are those who can embrace this sutra, you
should press your palms together in reverence and offer alms to them as you
would to the World-Honored One. The choicest delicacies, all that is sweet
and tasty, along with various types of clothing you should offer as alms
to these Buddha sons in hopes you may hear a moment of their preaching. If
there are those in a later age who can accept and embrace this sutra, they
are my envoys sent out among the people to perform the Tathagata's
work. If for the space of a kalpa one should constantly harbor a mind
destitute of good and with angry looks should revile the Buddha, he will
be committing an offense of immeasurable gravity. But if toward those who
read, recite and embrace this Lotus Sutra one should even for a moment
direct evil words, his offense will be even greater. If there is someone
who seeks the Buddha way and during a certain kalpa presses palms together
in my presence and recites numberless verses of praise, because of these
praises of the Buddha he will gain immeasurable blessings. And if one
lauds and extols those who uphold this sutra, his good fortune will be even
greater. For the space of eighty million kalpas, with the most wonderful
shapes and sounds, with that which is pleasing to smell, taste and
touch, offer alms to the upholders of this sutra! If you have offered alms
in this manner and have heard the teachings for even a moment, then you
will experience joy and good fortune, saying, "I have gained great
benefit!" Medicine King, now I say to you, I have preached various
sutras, and among those sutras the Lotus is foremost!
At that time
the Buddha spoke once more to the bodhisattva and mahasattva Medicine King,
saying: "The sutras I have preached number immeasurable thousands, ten thousands
millions, among the sutras I have preached, now preach, and will preach, this
Lotus Sutra is the most difficult to believe and the most difficult to
understand. Medicine King, this sutra is the storehouse of the secret crux of
the Buddhas, it must not be distributed recklessly transmitted to others. It has
been guarded by the Buddhas, the World-Honored Ones, and from times past until
now has never been openly expounded, and since hatred and jealousy toward this
sutra abound even when the Tathagata is in the world, how much more will this be
so after his passing?
"Medicine King, you should know that after the
Tathagata has entered extinction, if there are those who can copy, uphold, read
and recite this sutra, offer alms to it and expound it for others, then the
Tathagata will cover them with his robe, and they will also be protected and
kept in mind by the Buddhas who are now present in other regions. Such persons
possess the power of great faith, the power of aspiration, the power of good
roots, you should know that such persons lodge in the same place as the
Tathagata, and the Tathagata pats them on the head with his hand.
"Medicine King, in any place whatsoever where this sutra is preached,
where it is read, where it is recited, where it is copied, or where a roll of it
exists, in all such places there should be erected towers made of the seven
kinds of gems, and they should be made very high and broad and well adorned.
There is no need to enshrine the relics of the Buddha there. Why? Because in
such towers the entire body of the Tathagata is already present. All kinds of
flowers, incense, necklaces, silken canopies. Streamers and banners, music and
hymns should be offered as alms to these towers. And they should be accorded
reverence, honor and praise. If when people see these towers they bow in
obeisance and offer alms, then you should know that such persons have all drawn
near to anuttara-samyak-sambodhi.
"Medicine King, suppose there is a man
who is parched with thirst and in need of water. On an upland plateau he begins
digging a hole in search of water, but he sees that the soil is dry and knows
that water is still far away. He does not cease his efforts, however, and bit by
bit he sees the soil becoming damper, until gradually he has worked his way into
mud. Now he is determined in his mind to go on, for he knows that he is bound to
be nearing water.
"The way of the bodhisattva is the same as this. As
long as a person has not yet heard. Not yet understood. And not yet been able to
practice this Lotus Sutra, then you should know that person is still far away
from anuttara-samyak-sambodhi. Why? Because all bodhisattvas who attain
anuttara-samyak-sambodhi in all cases do so through this sutra. This sutra opens
the gate of expedient means and shows the form of true reality. This storehouse
of the Lotus Sutra is hidden deep and far away where no person can reach it. But
the Buddha, teaching, converting and leading to success the bodhisattvas, opens
it up for them.
"Medicine King, if there are bodhisattvas who, on
hearing this Lotus Sutra, respond with surprise, doubt and fear, then you should
know that they are bodhisattvas who have only newly embarked on their course.
And if there are voice-hearers who, on hearing this sutra, respond with
surprise, doubt, and fear, then you should know that they are persons of
overbearing arrogance.
"Medicine King, if there are good men and good
women who, after the Tathagata has entered extinction, wish to expound this
Lotus Sutra for the four kinds of believers, how should they expound it? These
good men and good women should enter the Tathagata's room put on the Tathagata's
robe, sit in the Tathagata's seat, and then for the sake of the four kinds of
believers broadly expound this sutra.
"The 'Tathagata's room' is the
state of mind that shows great pity and compassion toward all living beings. The
Tathagata's robe is the mind that is gentle and forbearing. The 'Tathagata's
seat is the emptiness of all phenomena. One should seat oneself comfortably
therein and after that, with a mind never lazy or remiss, should for the sake of
the bodhisattvas and the four kinds of believers broadly expound this Lotus
Sutra.
"Medicine King, I will send persons conjured up by magic to other
lands to gather together assemblies to listen to the Dharma, and I will also
send monks, nuns, laymen and laywomen conjured up by magic to listen to the
preaching of the Dharma, believe and accept it, and abide by it without
violation. If the preachers of the Dharma are in an empty and silent place, I
will at that time send large numbers of heavenly beings, dragons, spirits,
gandharvas, asuras, and others to listen to their preaching of the law. Though I
should be in another land, from time to time I will make it possible for the
preachers of the Dharma to see my body. If they should forget a phrase of this
sutra, I will appear and prompt them so that they are able to recite the text
correctly and in full."
At that time the World-Honored One, wishing to
state his meaning once more, spoke in verse form, saying:
If you wish to
put aside all sloth and remissness, you must listen to this sutra, It is
hard to get a chance to hear this sutra, and believing and accepting it too
is hard. If a person is thirsty and wants water he may dig a hole in the
high plateau, but as long as he sees the soil dry he knows the water is
still far away. But bit by bit he sees the soil grow damp and muddy and
then he knows for certain he is nearing water. Medicine King, you should
understand that people are like this- if they do not hear the Lotus
Sutra, they will be far removed from the Buddha's wisdom, But if they hear
this profound sutra which defines the Dharma of the voice-hearer, if they
hear this king of the sutras and afterward carefully ponder it, then you
should know such persons are close to the wisdom of the Buddha. If a
person expounds this sutra, he should enter the Tathagata's room, put on
the Tathagata's robe, sit in the Tathagata's seat, confront the assembly
without fear and broadly expand it for them, making distinctions. Great
pity and compassion are the room. Gentleness and patience are the
robe. The emptiness of all phenomena is the seat, and from that the
position one should expound the Dharma for them.
If when a person
expounds this sutra there is someone who speaks ill and reviles him or
attacks him with swords and staves, tiles and stones, he should think of the
Buddha and for that reason be patient. In a thousand, ten thousand, million
lands I will manifest my pure and durable body and for immeasurable
millions of kalpas will expound the Dharma for living beings, If after I
have entered extinction there are those who can expound this sutra, I will
send the four kinds of believers, magically conjured, monks and nuns and
men and women of pure faith, to offer alms and cause them to listen to the
Dharma; they will lead and guide living beings, assemble them and cause
them to listen to the Dharma. If someone thinks to do evil to the
preachers with swords and staves or with tiles and stones, I will dispatch
persons magically conjured who will act to guard and protect them. If
those who expound the Dharma are alone in an empty and silent place, and
in that stillness where no human voice sounds they read and recite this
sutra at that time I will manifest my pure and radiant body for
them. If they forget a passage or a phrase I will prompt them so they will
be thorough and effective, If persons endowed with these virtues should
expound to the four kinds of believers and read and recite the sutra in an
empty place, I will enable all of them to see my body. And if the
expounders are in an empty and silent place I will send heavenly beings,
dragon kings, yakshas, spirits and others to be an assembly and listen to
the Dharma. Persons such as this will delight in expounding the
Dharma, making distinctions and encountering no hindrance.
Because the
Buddhas guard and keep them in mind. They will be able to bring joy to the
great assembly. If one stays close to the teachers of the Dharma he will
speedily gain the bodhisattva way. By following and learning from these
teachers he will see Buddhas as numerous as the Ganges sands.
The
Lotus Sutra Translated by Burton Watson
Chapter
Eleven: The Emergence of the Treasure Tower
At that time in the Buddha's presence there
was a tower adorned with the seven treasures, five hundred yojanas in height and
two hundred and fifty yojanas in width and depth, that rose up out of the earth
and stood suspended in the air. Various kinds of precious objects adorned it. It
had five thousand railings, a thousand, ten thousand rooms, and numberless
streamers and banners decorated it. Festoons of jewels hung down and ten
thousand million jeweled bells were suspended from it. All four sides emitted a
fragrance of tamalapatra and sandalwood that pervaded the whole world. Its
banners and canopies were made of the seven treasures, namely, gold, silver,
lapis Lazuli, seashell, agate, pearl, and carnelian, and it as so high it
reached to the heavenly places of the Four Heavenly Kings. The gods of the
Trayastrimsha heaven rained down heavenly mandarava flowers as an offering to
the treasure tower, and the other heavenly beings and the dragons, yakshas,
gandharvas, asuras, garudas, kimnaras, mahoragas, human and nonhuman beings, an
assembly of thousands, ten thousands, millions, offered all kinds of flowers,
incense, necklaces, streamers, canopies and music as alms to the treasure tower,
paying it reverence, honor and praise.
At that time a loud voice issued
from the treasure tower, speaking words of praise: "Excellent, excellent!
Shakyamuni, World-Honored One, that you can take a great wisdom of equality, a
Dharma to instruct the bodhisattvas, guarded and kept in mind by the Buddhas,
the Lotus Sutra of the Wonderful law, and preach it for the sake of the great
assembly! It is as you say, as you say. Shakyamuni, World-Honored One, all that
you have expounded is the truth!"
At that time the four kinds of
believers saw the great treasure tower suspended in the air, and they heard the
voice that issued from the tower. All experienced the joy of the Dharma,
marveling at this thing they had never known before. They rose from their seats,
pressed their palms together in reverence, and then retired to one side.
At that time there was a bodhisattva and mahasattva named Great Joy of
Preaching, who understood the doubts that were in the minds of the heavenly and
human beings, asuras and other beings of all the world. He said to the Buddha:
"World-Honored One, for what reason has this treasure tower risen up out of the
earth? And why does this voice issue from its midst?"
At that time the
Buddha said: "Bodhisattva Great Joy of Preaching, in the treasure tower is the
complete body of a Tathagata. Long ago, an immeasurable thousand, ten thousand
million of asamkhyas of worlds to the east, in a land called Treasure Purity,
there was a Buddha named Many Treasures. When this Buddha was originally
carrying out the bodhisattva way, he made a great vow, saying, "If after I have
become a Buddha and entered extinction, in the lands in the ten directions there
is any place where the Lotus Sutra is preached, then my funerary tower, in order
that I may listen to the sutra, will come forth and appear in that spot to
testify to the sutra and praise its excellence.'
"When that Buddha had
finished carrying out the Buddha way and was on the point of passing into
extinction, in the midst of the great assembly of heavenly and human beings he
said to the monks, 'After I have passed into extinction, if there are those who
wish to offer alms to my complete body, then they should erect a great tower.'
That Buddha, through his transcendental powers and the power of his vow, insures
that, throughout the worlds in the ten directions, no matter in what place, if
there are those who preach the Lotus Sutra, this treasure tower will in all
cases come forth and appear in their presence, and his complete body will be in
the tower, speaking words of praise and saying, Excellent, excellent!
"Great Joy of Preaching, now this tower of the Tathagata Many Treasures,
because it heard the preaching of the Lotus Sutra, has come forth out of the
ground and speaks words of praise, saying, Excellent, Excellent!"
At
this time Bodhisattva Great Joy of Preaching, knowing the supernatural powers of
the Tathagata, spoke to the Buddha, saying, "World-Honored One, we wish to see
the body of this Buddha."
The Buddha said to the bodhisattva and
mahasattva Great Joy of Preaching, "This Many Treasures Buddha has taken a
profound vow, saying, 'When my treasure tower, in order to listen to the Lotus
Sutra comes forth into the presence of one of the Buddhas, if there should be
those who wish me to show my body to the four kinds of believers, then let the
various Buddhas who are emanations of that Buddha and who are preaching the
Dharma in the worlds in the ten directions all return and gather around that
Buddha in a single spot. Only when that has been done will my body become
visible.' Great Joy Preaching, I will now gather together the various Buddhas
that are emanations of my body and that are preaching the Dharma in the worlds
in the ten directions."
Great Joy of Preaching said to the Buddha,
"World-Honored One, I and the others also wish to see these Buddhas that are
emanations of the World-Honored One, and to make obeisance to them and offer
alms."
At that time the Buddha emitted a ray of light from the tuft of
white hair [between his eyebrows], immediately making visible the Buddhas in the
eastern region in lands as numerous as five hundred ten thousand million nayutas
of Ganges sands. The earth in all these lands was made of crystal, and the lands
were adorned with jeweled trees and jeweled robes. Countless thousands, ten
thousands, millions of bodhisattvas filled them, and everywhere were hung
jeweled curtains, with jeweled nets covering them over. The Buddhas in these
lands preached the various doctrines of the Dharma with great and wonderful
voices, and one could see immeasurable thousands, ten thousands, millions of
bodhisattvas filling all these lands and preaching the Dharma for the assembly.
In the southern, western and northern regions as well, and in the four
intermediate quarters and up and down, wherever the beam from the tuft of white
hair, a characteristic feature of the Buddha, shone, the same was true.
At that time the Buddhas of the ten directions each spoke to his
multitude of bodhisattvas, saying, "Good men, now I must go to the saha world,
to the place where Shakyamuni Buddha is, and also offer alms to the treasure
tower of Many Treasures Tathagata."
The saha world thereupon immediately
changed into a place of cleanness and purity. The ground was made of lapis
lazuli, jeweled trees adorned it, and ropes of gold marked off the eight
highways. There were no villages, towns or cities, great seas of rivers,
mountains, streams or forests; great jeweled incense was burning there and
mandarava flowers covered the ground all over. Jeweled nets and curtains were
spread above, hung with jeweled bells, and the members of this assembly alone
were gathered there, all other heavenly and human beings having been moved to
another region.
At that time the Buddhas, each with a great bodhisattva
to act as his attendant, arrived in the saha world and proceeded to a position
beneath one of the jeweled trees. Each of these jeweled trees was five hundred
yojanas high and adorned with branches, leaves, flowers and fruit in due
proportion. Under all the jeweled trees were lion seats five yojanas in height,
and these too were decorated with large jewels. At that time each of the Buddhas
took one of these seats, seating himself in cross-legged position. In this way
the seats were filled throughout the thousand-million-fold world, but still
there was no end even to the emanations of Shakyamuni Buddha arriving from
merely one direction.
At that time Shakyamuni Buddha, wishing to provide
space for all the Buddhas that were emanations of his body, in addition
transformed two hundred ten thousand million nayutas of lands in each of the
eight directions, making them all clean and pure and without hells, hungry
spirits, beasts or asuras. He also moved all their heavenly and human beings to
another region. The ground in these lands that he had transformed was also made
of lapis lazuli, Jeweled trees adorned them, each tree five hundred yojanas high
and adorned with branches, leaves, flowers and flowers and fruit in due
proportion. There were jeweled lion seats under all the trees, five yojanas in
height and ornamented with various kinds of treasures, these lands too were
without great seas or rivers, or any kingly ranges of mountains such as the
Muchilinda Mountains, Mahamuchilinda Mountains, Iron Encircling Mountains, Great
Iron Encircling mountains, or Mount Sumeru. The whole area comprised a single
Buddha land, a jeweled region level and smooth. Curtains crisscrossed with
festoons of jewels were spread everywhere, banners and canopies hung down, great
jeweled incense burned, and heavenly jeweled flowers covered the ground all
around.
Shakyamuni Buddha, in order to provide seats for all the Buddhas
that were arriving, once more transformed two hundred ten thousand million
nayutas of lands in each of the eight directions, making them all clean and pure
and without hells, hungry spirits, beasts or asuras. He also moved all the
heavenly and human beings to another region. The ground in these lands that he
had transformed was likewise made of lapis lazuli. Jeweled trees adorned the
lands, each tree five hundred yojanas in height and adorned with branches,
leaves, flowers and fruit in due proportion. There were jeweled lion seats under
all the trees, five yojanas in height and ornamented with great jewels, these
lands too were without great seas or rivers, or any kingly ranges such as the
Muchilinda Mountains, Great Mahamuchilinda Mountains, iron Encircling Mountains,
Great Iron Encircling Mountains, or Mount Sumeru, the whole area comprising a
single Buddha land, a jeweled region level and smooth. Curtains crisscrossed
with festoons of jewels were spread everywhere, banners and canopies hung down,
great jeweled incense burned, and heavenly jeweled flowers covered the ground
all around.
At that time the emanations of Shakyamuni Buddha from the
eastern region, Buddhas in lands equal in number to hundreds, thousands, ten
thousands, millions of nayutas of Ganges sands, each preaching the Dharma, had
assembled there. And bit by bit the Buddhas from the ten directions all came and
assembled in this way and were seated in the eight directions. At this time each
of the directions was filled with Buddhas, Tathagatas, in four hundred ten
thousand million nayutas of lands.
At that time the Buddhas, each seated
on a lion seat under one of the jeweled trees, all dispatched their attendants
to go and greet Shakyamuni Buddha. Each Buddha presented his attendant with a
handful of jeweled flowers and said, "Good man, you must go to Mount Gridhrakuta
to the place where Shakyamuni Buddha is and speak to him as I instruct you. Say,
'Are your illnesses few, and your worries few? In spirit and vigor are you well
and happy? And are the bodhisattvas and voice-hearers all well and at peace?'
Then take these jeweled flowers and scatter them over the Buddha as an offering,
and say, 'The Buddha So-and-so would like to participate in the opening of this
treasure tower.'
All the Buddhas dispatched their attendants to speak in
this manner. At that time Shakyamuni Buddha saw the Buddhas that were his
emanations all assembled, each sitting on a lion seat, and heard all these
Buddhas say that they wished to participate in the opening of the treasure
tower. Immediately he rose from his seat and stationed himself in midair. All
the four kinds of believers likewise stood up, pressed their palms together and
gazed at the Buddha with a single mind.
Shakyamuni Buddha with the
fingers of his right hand then opened the door of the tower of seven treasures.
A loud sound issued from it, like the sound of a lock and crossbar being removed
from a great city gate, and at once all the members of the assembly caught sight
of Many Treasures Tathagata seated on a lion seat inside the treasure tower, his
body whole and unimpaired, sitting as thought engaged in meditation. And they
heard him say, "excellent, excellent, Shakyamuni Buddha! You have preached this
Lotus Sutra in a spirited manner. I have come here in order that I may hear this
sutra."
At that time the four kinds of believers, observing this Buddha
who had passed into extinction immeasurable thousands, ten thousands, millions
of kalpas in the past speaking in this way, marveled at what they had never
known before and took the masses of heavenly jeweled flowers and scattered them
over Many Treasures Buddha and Shakyamuni Buddha.
At that time Many
Treasures Buddha offered half of his seat in the treasure tower to Shakyamuni
Buddha, saying, "Shakyamuni Buddha, sit here!" Shakyamuni Buddha at once entered
the tower and took half of the seat, seating himself in cross-legged position.
At that time the members of the great assembly, seeing the two
Tathagatas seated cross-legged on the lion seat in the tower of seven treasures,
all thought to themselves, These Buddhas are seated high up and far away! If
only the Tathagatas would employ their transcendental powers to enable all of us
to join them there in the air!
Immediately Shakyamuni Buddha used his
transcendental powers to lift the members of the great assembly up into the air.
And in a loud voice he addressed all the four kinds of believers, saying, "Who
is capable of broadly preaching the Lotus Sutra of the Wonderful Dharma in this
saha world? Now is the time to do so, for before long the Tathagata will enter
nirvana. the Buddha wishes to entrust this Lotus Sutra of the Wonderful Dharma
to someone so that it may be preserved."
At that time the World-Honored
One, wishing to state his meaning once more, spoke in verse form,
saying:
This holy lord, this World-Honored One, though he passed into
extinction long ago, still seats himself in the treasure tower, coming
here for the sake of the Dharma. You people, why then do you not
also strive for the sake of the Dharma? This Buddha passed into
extinction an endless number of kalpas ago, but in many places he comes to
listen to the Dharma because such opportunities are hard to
encounter. This Buddha originally made a vow, saying, "After I have passed
into extinction, wherever I may go, in whatever place, my constant aim
will be to hear the Dharma!" In addition, these emanations of my
body, Buddhas in immeasurable numbers like Ganges sands, have come,
desiring to hear the Dharma, and so they may see Many Treasures
Tathagata who has passed into extinction.
Each has abandoned his
wonderful land, as well as his host disciples, the heavenly and human
beings, dragons and spirits, and all the offerings they give him, and has
come to this place on purpose to make certain the Dharma will long
endure. In order to seat these Buddhas I have employed transcendental
powers, moving immeasurable multitudes, causing lands to be clean and
pure, leading each of these Buddhas to the foot of a jeweled
tree, adorned as lotus blossoms adorn a clear cool pond. Beneath these
jeweled trees are lion seats, and the Buddhas seat themselves on
them, adorning them with their brilliance like a huge torch burning in
the darkness of the night. A wonderful incense exudes from their
bodies, pervading the lands in the ten directions. Living beings are
wrapped in the aroma, unable to restrain their joy, as though a great
wind were tossing the branches of small trees. Through this expedient
means they make certain that the Dharma will long endure. So I say to the
great assembly: After I have passed into extinction, who can guard and
uphold, read and recite this sutra? Now in the presence of the
Buddha let him come forward and speak his vow! This Many Treasures
Buddha, though he passed into extinction long ago, because of his great
vow roars the lion's roar.
Many Treasures Tathagata, I myself, and
these emanation Buddhas who have gathered there, surely know this is our
aim. You sons of the Buddha, who can guard the Dharma? Let him make a
great vow to ensure that it will long endure! He who is capable of
guarding the Dharma of this sutra will thereby have offered alms to me
and to Many Treasures. This Many Treasures Buddha dwelling in his treasure
tower journeys constantly throughout the ten directions for the sake of
this sutra. One who guards this sutra will also have offered alms to the
emanation Buddhas who have come here adorning and making brilliant all the
various worlds. If one preaches this sutra, he will be able to see
me and Many treasures Tathagata and these emanation Buddhas. All you
good men, each of you must consider carefully! This is a difficult
matter- it is proper you should make a great vow. The other
sutras number as many as Ganges sands, but though you expound those
sutras, that is not worth regarding as difficult. If you were to seize
Mount Sumeru and fling it far off to the measureless Buddha lands, that
too would not be difficult. If you used the toe of your foot to move a
thousand-million-fold world, booting it far away to other lands, that too
would not be difficult. If you stood in the Summit of Being heaven and for
the sake of the assembly preached countless other sutras, that too would
not be difficult. But if after the Buddha has entered extinction , in the
time of evil, you can preach this sutra, that will be difficult
indeed! If there were a person who took the empty sky in his hand and
walked all around with it, that would not be difficult. But if after I
have passed into extinction one can write out and embrace this sutra and
cause others to write it out, that will be difficult indeed! If one took
the great earth, placed it on his toenail, and ascended with it to the
Brahma heaven, that would not be difficult. But if after the Buddha has
passed into extinction, in the time of evil, one can even for a little
while read this sutra, that will be difficult indeed! If , when the fires
come at the end of the kalpa, one can load dry grass on his back and enter
the fire without being burned, that would not be difficult. But after I
have passed into extinction if one can embrace this sutra and expound it
to even one person, that will be difficult indeed! If one were to embrace
this storehouse of eighty-four thousand doctrines, the twelve divisions of
the sutras, and expound it to others, causing listeners to acquire the
six transcendental powers- though one could do that, that would not be
difficult. But after I have entered extinction if one can listen to and
accept this sutra and ask about its meaning, that will be difficult
indeed! If a person expounds the Dharma, allowing thousands, ten
thousands, millions, immeasurable number of living beings equal to Ganges
sands to become arhats endowed with the six transcendental
powers, though one might confer such benefits that would not be
difficult. But after I have entered extinction if one can honor and
embrace a sutra such as this one, that will be difficult indeed! For
the sake of the Buddha way in immeasurable numbers of lands from the
beginning until now I have widely preached many sutras, and among
them this sutra is foremost. If one can uphold this, he will be
upholding the Buddha's body. All you good men, after I have entered
extinction who can accept and uphold, read and recite this sutra? Now
in the presence of the Buddha let him come forward and speak his vow! This
sutra is hard to uphold; if one can uphold it even for a short while I
will surely rejoice and so will the other Buddhas. A person who can do
this wins the admiration of the Buddhas. This is what is meant by
valor, this is what is meant by diligence. This is what is called
observing the precepts and practicing dhuta. This way one will quickly
attain the unsurpassed Buddha way. And if in future existences one can
read and uphold this sutra, he will be a true son of the Buddha, dwelling
in a land spotless and good. If after the Buddha has passed into
extinction one can understand the meaning of this sutra, he will be the
eyes of the world for heavenly and human beings. If in that fearful
age one can preach this sutra for even a moment, he will deserve to
receive alms from all heavenly and human beings.
The Lotus
Sutra Translated by Burton Watson
Chapter
Twelve: Devadatta
At that time the Buddha
addressed the bodhisattvas, the heavenly and human beings, and the four kinds of
believers saying: "Immeasurable kalpas in the past, I sought the Lotus Sutra
without ever flagging. During those many kalpas, I constantly appeared as the
ruler of a kingdom who made a vow to seek the unsurpassed bodhi. His mind never
wavered or turned aside, and in his desire to fulfill the six paramitas he
diligently distributed alms, never stinting in heart, whether the gift was
elephants or horses, the seven rare articles, countries, cities, wife, children,
maidservants, or his own head, eyes, marrow and brain, his own flesh and limbs.
He did not begrudge even his own being and life. At that period the human life
span was immeasurably long. But for the sake of the Dharma this king abandoned
his kingdom and throne, delegated the government to the crown prince, sounded
drums and sent out proclamations, seeking the Dharma in four directions and
saying, 'Who can expound the Great Vehicle for me? To the end of my life I will
be his provider and servant!'
"At that time there was a seer who came to
the king and said, "I have a Great Vehicle text called the Sutra of the
Wonderful Dharma. If you will never disobey m.e, I will expound it for you.'
"When the king heard these words of the seer, he danced for joy. At once
he accompanied the seer, providing him with whatever he needed, picking fruit,
drawing water, gathering firewood, setting out meals, even offering his own body
as a couch and seat, never stinting in body or mind. He served the seer in this
manner for a thousand years, all for the sake of the Dharma, working diligently
acting as a provider and seeing to it that the seer lacked for nothing."
At that time the World-Honored One, wishing to state his meaning once
more, spoke in verse form, saying:
I recall those departed kalpas of the
past when in order to seek the great Dharma, though I was the ruler of a
worldly kingdom, I was not greedy to satisfy the five desires but instead
struck the bell, crying in four quarters, "Who possesses the great
Dharma? If he will explain and preach it for me I will be his slave and
servant!" At that time there was a seer named Asita who came and announced
to this great King, "I have a subtle and wonderful Dharma, rarely known in
this world. If you will undertake religious practice I will expound it for
you." When the king heard the seer's words his heart was filled with great
joy. Immediately he accompanied the seer, providing him with whatever he
needed, gathering firewood, fruit and wild rice, presenting them at
appropriate times with respect and reverence. Because the wonderful Dharma
was then his thoughts he never flagged in body or mind. For the sake of
living beings everywhere he diligently sought the great Dharma, taking no
heed for himself or for the gratification of the five desires. Therefore
the ruler of a great kingdom through diligent seeking was able to acquire
this Dharma and eventually to attain Buddhahood, as I will now explain to
you.
The Buddha said to his monks: "The king at that time was I myself,
and this seer was the man who is now Devadatta. All because Devadatta was a good
friend to me, I was able to become fully endowed with this six paramitas, pity,
compassion, joy, and indifference, with the thirty-two features, the eighty
characteristics, the purple-tinged golden color, the ten powers, the four kinds
of fearlessness, the four methods of winning people, the eighteen unshared
properties, and the transcendental powers and the power of the way. The fact
that I have attained impartial and correct enlightenment and can save living
beings on a broad scale is all due to Devadatta who was a good friend."
Then the Buddha said to the four kinds of believers: "Devadatta, after
immeasurable kalpas have past, will attain Buddhahood. He will be called
Heavenly King Tathagata, worthy of offerings of right and universal knowledge,
perfect parity and conduct, well gone, understanding the world, on itself
worthy, trainer of people, teacher of heavenly and human beings, Buddha,
World-Honored One. This world will be called Heavenly Way, and at the same time
Heavenly King Buddha will abide in the world for twenty medium kalpas, broadly
preaching the Wonderful Dharma for the sake of living beings. Living beings
numerous as Ganges sands will attain the fruit of arhatship. Immeasurable
numbers of living beings will conceive that desire to become pratyekabuddhas,
living beings numerous as Ganges sands will conceive a desire for the
unsurpassed way, will gain that truth of birthless-ness, and will never regress.
After Heavenly King Buddha enters parinirvana, his Correct Dharma will endure in
the world for twenty medium kalpas. The relics from his whole body will be
housed in a tower built of the seven treasures, sixty yojanas in height and
forty yojanas in width and depth. All the heavenly and human beings will take
assorted flowers, powdered incense, incense for burning, paste incense,
clothing, necklaces, steamers and banners, jeweled canopies, music and songs of
praise that offer them with obeisance to the wonderful seven- jeweled tower.
Immeasurable numbers of living beings will attain the fruits of arhatship,
numerous living beings will become enlightened as pratyekabuddhas, and
unimaginable numbers of living beings will conceive a desire for bodhi and will
in reach the level of no regression."
The Buddha said to the monks: "In
future ages if there are good men or good women who, on hearing the Devadatta
Chapter of the Lotus Sutra of the Wonderful Dharma, believe and revere it with
pure hearts harbor no doubts are perplexities, they will never fall into hell or
the realm of hungry spirits or of beasts, but will be born in the presence of
the Buddhas of the ten directions, and in the place where they are born they
will constantly hear this sutra. If they are born among human or heavenly
beings, they will enjoy exceedingly wonderful delights, and if they are born in
the presence of the Buddha, they will be born by transformation from lotus
flowers."
At that time there was a bodhisattva who was among the
followers of Many Treasures World-Honored One from the lower region and whose
name was Wisdom Accumulated. He said to Many Treasures Buddha, "Shall return to
our homeland?"
Shakyamuni Buddha said to Wisdom Accumulated, 'good man,
wait a little while. There is a bodhisattva named Manjushri here whom you should
see. Debate and discuss the wonderful Dharma with him, and then you may return
to your homeland."
At that time Manjushri was seated on a
thousand-pedaled lotus blossom big as a carriage wheel, and the bodhisattvas who
had come with them were also seated on jeweled lotus blossoms. Manjushri had
emerged in a natural manner from the palace of the dragon king Sagara in the
great ocean and was suspended in the air. Proceeding to Holy Eagle Peak, he
descended from the lotus blossom and, having entered the presence of the
Buddhas, bowed his head and paid obeisance to the feet of the two World-Honored
Ones. When he had concluded these gestures of respect, he went to where Wisdom
Accumulated was and exchanged greetings with him, and retired then retired and
sat at one side.
Bodhisattva Wisdom Accumulated questioned Manjushri,
saying, "When you went to the palace of the dragon king, how many living beings
did you convert?"
Manjushri replied, "The number is immeasurable,
incapable of calculation. The mouth cannot express it, the mind cannot have
fathom it. Wait a moment and there will be proof."
Before he had
finished speaking, countless bodhisattvas seated on jeweled lotus blossoms
emerged from the Ocean proceeded to Holy Eagle Peak, where they remained
suspended in the air. These bodhisattvas all had been converted and saved by
Manjushri. They had carried out all the bodhisattva practices and discussed and
expounded the six paramitas with one another. Those who had originally been
voice-hearers expounded the practices of the voice-hearer when they were in the
air, but now all were practicing the Great Vehicle principle of emptiness.
Manjushri said to Wisdom Accumulated, "The work of teaching and
converting carried out that in the ocean was as you can see."
At that
time Bodhisattva Wisdom Accumulated recited these verses of praise:
Of
great wisdom and virtue, brave and stalwart, you have converted and saved
immeasurable beings. Now those in this great assembly, as well as I
myself, have all seen them. You expound the principle of the true
entity, open up the Dharma of the single vehicle, broadly guiding the many
beings, causing them quickly to attain bodhi.
Manjushri said, "When I
was in the ocean I constantly expounded the Lotus Sutra of the Wonderful Dharma
alone."
Bodhisattva Wisdom Accumulated questioned Manjushri, saying,
"This sutra is a profound, subtle and wonderful, a treasure among sutras, a
rarity in the world. Are there perhaps any living beings who, by earnestly and
diligently practicing this sutra, have been able to attain Buddhahood quickly?"
Manjushri replied, "There is the daughter of the dragon king Sagara, who
was just turned eight. Her wisdom has keen roots and she is good at the
understanding the root activities and of living beings. She has mastered the
dharanis, has been able to accept and embrace all the store house of profound
secrets preached by the Buddhas, has entered deep into meditation, thoroughly
grasping the doctrines, and in the space of an instant conceived the desire for
bodhi and reached the level of no regression. Her eloquence knows no hindrance,
and she thinks of living beings with compassion as though they were her own
children. She is fully endowed with blessings, and when it comes to conceiving
in mind and expounding by mouth, she is subtle, wonderful, comprehensive and
great. Kind, compassionate, benevolent, yielding, she is gentle and refined in
will, capable of attaining bodhi."
Bodhisattva Wisdom Accumulated said,
"When I observe Shakyamuni Tathagata, I see that for immeasurable kalpas he
carried out harsh and difficult practices, accumulated merit, piling up virtue,
seeking the way to the bodhisattva without ever resting. I observe that
throughout the thousand-million fold world there is not a single spot tiny as a
mustard seed where this bodhisattva failed to sacrifice body and life the sake
of living beings. Only after he had done that was he able to complete the bodhi
way. I cannot believe that this girl in the space of the instant could actually
achieve correct enlightenment."
Before his words had come to an end, the
dragon king's daughter suddenly appeared before the Buddha, bowed her head in
obeisance, and then retired to one side, reciting these verses of praise:
He profoundly understands the signs of guilt and good fortune and
illuminates the ten directions everywhere. His subtle, wonderful pure Dharma
body is endowed with the thirty-two features; the eighty
characteristics adorn his Dharma body. Heavenly and human beings gaze up
in awe, dragons and spirits all pay honor and respect; among all living
beings, none who do not hold him in reverence. And having heard his
teachings, I have attained bodhi - the Buddha alone can bear witness to
this. I unfold the doctrines of the Great Vehicle to rescue living beings
from suffering.
At that time Shariputra said to the dragon girl, "You
suppose that in this short time you have been able to attain the unsurpassed
way. But this is difficult to believe. Why? Because a woman's body is soiled and
defiled, not a vessel for the Dharma. How could you attain the unsurpassed
bodhi? The road to Buddhahood is long and far-reaching. Only after one has spent
immeasurable kalpas pursuing austerities, accumulating deeds, practicing all
kinds of paramitas, can one finally achieve success. Moreover, a woman is
subject to the five obstacles. First, she cannot become a Brahma heavenly king.
Second, she cannot become the king Shakra. Third, she cannot become a devil
king. Fourth, she cannot become a wheel-turning sage king. Fifth, she cannot
become a Buddha. How then could a woman like you be able to attain Buddhahood so
quickly?"
At that time the dragon girl had a precious jewel worth as
much as the thousand-million-fold world which she presented to the Buddha. The
Buddha immediately excepted it. The dragon girl said to Bodhisattva Wisdom
Accumulated to the venerable one, Shariputra, "I presented the precious jewel
and the World-Honored One accepted it - was that not quickly done?"
They
replied, "Very quickly!"
The girls said, "employ your supernatural
powers and watch me attain Buddhahood. It shall be even quicker than that!"
At that time the members of the assembly all saw the dragon girl in the
space of an instant change into a man and carry out all the practices of a
bodhisattva, immediately proceeding to the Spotless World of the south, taking a
seat on a jeweled lotus, and attaining impartial and correct enlightenment. With
the thirty-two features and the eighty characteristics, he expounded the
wonderful Dharma for all living beings everywhere in the ten directions.
At that time in the saha world to a the bodhisattvas, voice-hearers,
gods, dragons and others of the eight kinds of guardians, human and non-human
beings all from a distance saw the dragon girl become a Buddha and preach the
law to all the human and heavenly beings in the assembly at that time. Their
hearts were filled with great joy and all from a distance paid reverent
obeisance. Immeasurable living beings, hearing the Dharma, understood it and
were able to reach the level of no regression. Immeasurable living beings
received prophecies that they would gain the away. The Spotless World quaked and
trembled in six different ways. Three thousand living beings of the saha world
remained on the level of no regression. Three thousand living beings conceived a
desire for bodhi and received prophecies of enlightenment. Bodhisattva Wisdom
Accumulated, Shariputra and all the other members of the assembly silently
believed an accepted these things.
The Lotus Sutra Translated by
Burton Watson
Chapter Thirteen: Admonition to
Embrace the Sutra
At that time the
Bodhisattva and mahasattva Medicine King, along with the bodhisattva and
mahasattva Great Joy of Preaching and twenty thousand bodhisattva followers who
were accompanying them, all in the presence of the Buddha took this vow, saying:
"We beg the World-Honored One to have no further worry. After the Buddha has
entered extinction we will honor, embrace, read, recite and preach this sutra.
Living beings in the evil age to come will have fewer and fewer good roots. Many
will be overbearingly arrogant and greedy for offerings and other forms of gain,
increasing the roots that are not good and moving farther away than ever from
emancipation. But although it will be difficult to teach and convert them, we
will summon up the power of great patience and will read and recite this sutra,
embrace, preach, and copy it, offering it many kinds of alms and never
begrudging our bodies or lives.
At that time in the assembly there were
five hundred arhats who received a prophecy of enlightenment. They said to the
Buddha, "World-Honored One, we too make a vow. In lands other than this one we
will broadly preach this sutra."
Also there were eight thousand persons,
some still learning, others with nothing more to learn, who received a prophecy
of enlightenment. They rose from their seats, pressed their palms together and,
turning toward the Buddha, made this vow: "World-Honored One, we too in other
lands will broadly preach this sutra. Why? Because in this saha world the people
are given to corruption and evil, beset by overbearing arrogance, shallow in
blessings, irascible, muddled, fawning and devious, and their hearts are not
sincere."
At that time the Buddha maternal aunt, the nun Mahaprajapati,
and the six thousand nuns who accompanied her, some still learning, others with
nothing more to learn, rose from their seats, pressed their palms together with
a single mind and gazed up at the face of the honored one, their eyes never
leaving him for instance.
At that time the World-Honored One said to
Gautami 3, "Why do you look at the Tathagata in that perplexed manner? In your
heart are you perhaps worrying that I have failed to mention your name among
those of received a prophecy of the attainment of anuttara-samyak-sambodhi? But
Gautami, I earlier made a general statement saying that all the voice-hearers
had received such a prophecy. Now if you would like to know the prophecy for
you, I will say that in ages to come, amid the Dharma of sixty-eight thousands
of millions of Buddhas, you will be a great teacher of Dharma, and the six
thousand nuns, some still learning, some already sufficiently learned, will
accompany you as teachers of the Dharma. In this manner you will bit by bit
fulfill the way of the bodhisattva until you are able to become a Buddha with
the name Gladly Seen by All Living Beings Tathagata, worthy of offerings, of
right and universal knowledge, perfect clarity and conduct, well gone,
understanding the world, unexcelled worthy, trainer of people, teacher of
heavenly and human beings, Buddha, World-Honored One. Gautami, this Gladly Seen
by All Living Beings Buddha will confer a prophecy upon the six thousand
bodhisattvas, to be passed from one to another, that they will attain
anuttara-samyak-sambodhi."
At that time the mother of Rahula, the nun
Yashodhara, thought to herself, the World-Honored One in his bestowal of
prophecies has failed to mention my name alone!
The Buddha said to
Yashodhara, "In future ages, amid the Dharma of hundreds, thousands, ten
thousands, millions of Buddhas, you will practice the deeds of a bodhisattva,
will be a great teacher of the Dharma, and will gradually fulfill the Buddha
way. Then in a good land you will become a Buddha named Endowed with a Thousand
Ten Thousand Glowing Marks Tathagata, worthy of offerings, of right and
universal knowledge, perfect clarity and conduct, well gone, understanding the
world, unexcelled worthy, trainer of people, teacher of heavenly and human
beings, Buddha, World-Honored One. The life span of this Buddha will be
immeasurable asamkhya kalpas."
At that time the nun Mahaprajapati, the
nun Yashodhara, and their followers were all filled with great joy, having
gained what they had never had before. Immediately in the presence of the Buddha
they spoke in verse form, saying:
World-Honored One, leader and
teacher, you bring tranquility to heavenly and human beings. We have heard
these prophecies and our minds are peaceful and satisfied.
The nuns,
having recited these verses, said to the Buddha, "World-Honored One, we too will
be able to go to lands in other regions and broadly propagate this sutra.
At that time the World-Honored One looked at the eight hundred thousand
million nayutas of bodhisattvas and mahasattvas. These bodhisattvas had all
reached the level of avivartika, turned the unregressing wheel of the Dharma,
and had gained dharanis. They rose from their seats, advanced before the Buddha
and, pressing their palms together with a single mind, thought to themselves, if
the World-Honored One should order us to embrace and preach this sutra, we would
do as the Buddha instructed and broadly propagate this Dharma. And then they
thought to themselves, But the Buddha now is silent and gives us no such order.
What shall we do?
At that time the bodhisattvas, respectfully complying
with the Buddha's will and at the same time wishing to fulfill their own
original vows, proceeded in the presence of the Buddha to roar the Lion's roar
and to make a vow, saying: "World-Honored One, after the Tathagata has entered
extinction we will travel here and there, back and forth through the worlds in
the ten directions so as to enable living beings to copy this sutra, receive,
embrace, read and recite it, understand and preach its principles, practice it
in accordance with the Dharma, and properly keep it in their thoughts. All this
will be done through the Buddha's power and authority. We beg that the
World-Honored One, though in another region, will look on from afar and guard
and protect us.
At that time the bodhisattvas joined their voices
together and spoke in verse form, saying:
We beg you not to
worry. After the Buddha has passed into extinction, in an age of fear and
evil we will preach far and wide. There will be many ignorant
people who will curse and speak ill of us and will attack us with swords
and staves, but we will endure all these things. In that evil age there
will be monks with perverse wisdom and hearts that are fawning and
crooked who will suppose they have attained what they have not
attained, being proud and boastful in heart. Or there will be
forest-dwelling monks wearing clothing of patched rags and living in
retirement, who will claim they are practicing the true way, despising and
looking down on all humankind. Greedy for profit and support, they will
preach the law to white-robed laymen and will be respected and revered by the
world as though they were arhats who possess the six transcendental
powers. These men with evil in their hearts, constantly thinking of
worldly affairs, will borrow the name of forest-dwelling monks and take
delight in proclaiming our faults, saying things like this: "These monks
are greedy for profit and support and therefore they preach non-Buddhist
doctrines and fabricate their own scriptures to delude the people of the
world. Because they hope to gain fame and renown thereby they make
distinctions when preaching this sutra." Because in the midst of the great
assembly they constantly try to defame us, they will address the rulers,
high ministers, Brahmans and householders, as well as other
monks, slandering and speaking evil of us, saying, "These are men of
perverted views who preach non-Buddhist doctrines!" But because we revere
the Buddha we will bear all these evils. Though they treat us with
contempt, saying, "You are all no doubt Buddhas!" All such words of
arrogance and contempt we will endure and accept. In a muddied kalpa, in
an evil age there will be many things to fear. Evil demons will take
possession of others and through them curse, revile and heap shame on
us. But we, reverently trusting in the Buddha, will put on the armor of
perseverance. In order to preach this sutra we will bear these difficult
things. We care nothing for our bodies or lives but are anxious only for
the unsurpassed way. In ages to come we will protect and uphold what the
Buddha has entrusted to us. This the World-Honored One must know. The evil
monks of that muddied age, failing to understand the Buddha's expedient
means, how he preaches the Dharma in accordance with what is
appropriate, will confront us with foul language and angry frowns; again
and again we will be banished to a place far removed from towers and
temples. All these various evils, because they keep in mind the Buddha's
orders, we will endure. If in the settlements and towns of those who
seek the Dharma, we will go to wherever they are and preach the Dharma
entrusted by the Buddha. We will be envoys of the World-Honored
One, facing the assembly without fear. We will preach the law with
skill, for we desire the Buddha to rest in tranquility. In the presence of
the World-Honored One and of the Buddhas who have gathered from the ten
directions to proclaim this vow. The Buddha must know what is in our
hearts.
The Lotus Sutra Translated by Burton Watson
Chapter Fourteen: Peaceful Practices
At that time Manjushri, Dharma prince,
bodhisattva and mahasattva, said to the Buddha: "World-Honored One, these
bodhisattvas undertake something that is very difficult. Because they revere and
obey the Buddha, they have taken a great vow that in the evil age hereafter they
will guard, uphold, read, recite and preach this Lotus Sutra. World-Honored One,
in the evil age hereafter, how should these bodhisattvas, mahasattvas go about
preaching this sutra?"
The Buddha said to Manjushri: "If these
bodhisattvas and mahasattvas in the evil age hereafter wish to preach this sutra
they should abide by four rules. First they should abide by the practices and
associations proper for bodhisattvas so that they can expound this sutra for the
sake of living beings. Manjushri, what do I mean by the practices of a
bodhisattva or mahasattva? If a bodhisattva or mahasattva takes his stand on
perseverance, is gentle and compliant, never violent, and never alarmed in mind;
and if with regard to phenomena he takes no action but observes the true entiry
of phenomena without acting or making any distinction, then this one might call
the practices of a bodhisattva and mahasattva.
"As for the associations
proper for them, bodhisattvas and mahasattvas should not associate closely with
rulers, princes, high ministers or heads of offices. They should not associate
closely with non-Buddhists, Brahmans or Jains, or with those who compose works
of secular literature or books extolling the heretics, nor should they be
closely associated with Lokayatas or anti-Lokayatas 4. They should not be
closely associated with hazardous amusement, boxing or wrestling, or with actors
or others engaging in various kinds of illusionary entertainment, or with the
chandalas, persons engaging in raising pigs, engaged in raising pigs, sheep,
chickens or dogs, or those who engage in hunting or fishing or other evil
activities. If such persons at times come to one, then one may preach the Dharma
for them, but one should expect nothing from it. Again one should not associate
with monks, nuns, laymen or laywomen who seek to become voice-hearers, nor
should one question or visit them. One should not stay with them in the same
room, or in the place where one exercises, or in the lecture hall. One should
not join them in their activities. If at times they come to one, one should
preach the Dharma in accordance with what is appropriate, but should expect
nothing from it.
"Manjushri, the bodhisattva or mahasattva should not,
when preaching the Dharma to women, do so in a manner that could arouse thoughts
of desire in them, nor should he delight in seeing them. If he enters the house
of another person, he should not engage in talk with the young girls, unmarried
women or widows. Nor should he go near the five types of unmanly men or have any
close dealings with them 5. He should not enter another person's house alone. If
for some reason it is imperative to enter alone, he should concentrate his full
mind on thoughts of the Buddha. If he should preach the Dharma for a woman, he
should not bear his teeth in laughter or let his chest become exposed. He should
not have any intimate dealings with her even for the sake of the Dharma, much
less for any other purpose.
"He should not delight in nurturing underage
disciples, shramaneras or children, and should not delight in sharing the same
teacher with them. He should constantly take pleasure in sitting in meditation,
being in quiet surroundings and learning to still his mind. Manjushri, these are
what I call the things he should first of all associate himself with.
"Next, the bodhisattva or mahasattva should view all phenomena as empty,
that being their true entity. They do not turn upside down, do not move, do not
regress, do not revolve. They are like empty space, without innate nature,
beyond the reach of all words. They are not born, do not emerge, do not arise.
They are without name, without form, without true being. They are without
volume, without limits, without hindrance, without barriers. It is only through
causes and conditions that they exist, and come to be taken upside down, to be
born. Therefore I say that one should constantly delight in viewing the form of
phenomena as this. This is what I call the second thing that the bodhisattva or
mahasattva should associate himself with."
At that time the
World-Honored One, wishing to state his meaning once more, spoke in verse form,
saying:
If there are bodhisattvas who in the evil age
hereafter wish with fearless hearts to preach this sutra, these are the
places they should enter and the persons they should closely associate
with. At all times shun rulers and the princes of kingdoms, high
ministers, heads of offices, those engaged in hazardous amusements as well
as chandalas, non-Buddhists and Brahmans. One should not associate with
persons of overbearing arrogance or those who stubbornly adhere to the Lesser
Vehicle and are learned in its three storehouses. Monks who violate the
precepts, arhats who are so in name only, nuns who are fond of jesting
and laughter, or women lay believers who are profoundly attached to the
five desires or who seek immediate entry into extinction - all these one
should not associate with. If there are persons who come with good
hearts to the place of the bodhisattva in order to hear the Buddha
way, then the bodhisattva with a fearless heart but without harboring
expectations should preach the Dharma for them. But widows and unmarried
women and the different kinds of unmanly men - all these he should not
associate with or treat with intimacy. Also he must not associate
with slaughterers or flesh-carvers, those who hunt animals or catch
fish, or kill to do harm for profit. Those who peddle meat for a
living or display women and sell their favors - all persons such as
this one should never associate with. Those engaged in hazardous
sports, wrestling, or other kinds of amusements, women of lascivious
nature - never associate with any of these. Never go alone into an
enclosed place to preach the Dharma to a woman. When you preach the
Dharma, let there be no jesting or laughter. When you enter a village to
beg for food, take another monk with you; if there is no other monk
around, with a single mind concentrate on the Buddha. These are what I
call proper practices and associations. By being careful about these
two, one can preach in a peaceful manner. One should not speak in terms
of superior medial or inferior doctrines, of doctrines of the conditioned
or unconditioned, or the real or the not real. Again one should not make
distinctions by saying "This is a man," "This is a woman." Do not try to
apprehend phenomena, to understand or to see them. These are what I
call the practices of the bodhisattva. All phenomena are empty, without
being, without any constant abiding, without arising or
extinction. This I call the position the wise person associates himself
with. From upside-down-ness come distinctions, that phenomena exist, do
not exist, are real, or not real, are born, are not born. Place
yourself in quiet surroundings, learn to still your mind, remain tranquil,
and moving, like Mount Sumeru. Look upon all phenomena as having no
existence, like empty space, as without firmness or hardness, not born,
not emerging, not moving, and regressing, constantly abiding in a single
form - this I call the place to draw near to. If after I have entered
extinction there are monks who take up these practices and these
associations, then when they preach this sutra they will be free of
quailing and timidity. If a bodhisattva will at times enter a quiet
room and with the correct mental attitude will view phenomena according to
the doctrine, and then, rising from his meditation, will for the sake of
the ruler, the princes, ministers and people, the Brahmans and
others, unfold, propagate, expound and preach this sutra, then his mind
will be tranquil, free of quailing and timidity. Manjushri, these I
call the first set of rules for the bodhisattva to abide by to enable him
in later ages to preach the Lotus Sutra.
"Furthermore, Manjushri,
after the Tathagata has passed into extinction, in the Latter Day of the Dharma,
if one wishes to preach this sutra, you should abide by these peaceful
practices. When he opens his mouth to expound or when he reads the sutra, he
should not delight in speaking of the faults of other people or scriptures. He
should not display contempt for other teachers of the Dharma or speak of other
people's tastes or shortcomings. With regard to the voice-hearers he should not
refer to them by name and describe their faults, or name them and praise their
good points. Also he should not allow his mind to become filled with resentment
or hatred. Because he is good at cultivating this kind of peaceful mind, his
listeners will not oppose his ideas. If he is asked difficult questions, he
should not reply in terms of the Dharma of a Lesser Vehicle. He should explain
things solely in terms of the Great Vehicle so that people will be able to
acquire wisdom embracing all species."
At that time the World-Honored
One, wishing to state his meaning once more, spoke in verse form, saying:
The bodhisattva should at all times delight in preaching the Dharma
in a tranquil manner. On pure and clean ground he should spread his
sitting mat, anoint his body with oil, wash away dust and
impurities, put on a new clean robe and make himself both inwardly and
outwardly pure. Seating himself comfortably in the Dharma seat, he should
preach the Dharma in accordance with questions. If there are monks or
nuns, men lay believers, women lay believers, rulers and
princes, officials, gentlemen and common people, with a mild expression he
should preach for them the subtle and wonderful doctrines. If there are
difficult questions he should answer them in accordance with the
doctrines, employing causes and conditions, similes and parables to
expound and make distinctions, and through these expedient means cause all
listeners to aspire to enlightenment, to increase their benefits little by
little and enter the Buddha way. He should put aside all ideas of
laziness, all thought of negligence or ease, remove himself from cares and
worries and with a compassionate mind preach the Dharma. Day and night
constantly he should expound the teachings of the unsurpassed
way, employing causes and conditions, immeasurable similes and
parables to instruct living beings and cause them all to be
joyful. Clothing and bedding, food, drink, medicine - with regard to
such things he should have no expectations but with a single mind
concentrate upon the reasons for preaching the Dharma, desiring to
complete the Buddha away and to cause those in the assembly to do
likewise. That will bring great gain to them, an offering of
peace. After I have passed into extinction if there are monks who are
able to expound this Lotus Sutra of the Wonderful Dharma their minds will
be free of the jealousy and anger, of all worry and hindrance. No one will
trouble them, curse or revile them. They will know no fear, no attacks
by sword or staff, nor will they ever be banished, because they abide in
patience. Wise persons will be good at cultivating their minds like
this and be able to abide in peace as I have described above. The
blessings of such persons are beyond calculation, simile or
parable; thousands, ten thousands, millions of kalpas would not suffice to
describe them.
"Also, Manjushri, if a bodhisattva or mahasattva in the
latter age hereafter, when the Dharma is about to parish, should accept and
embrace, read and recite this sutra, he must not harbor a mind marked by
jealousy, fawning or deceit. And he must not be contemptuous of or revile those
who study the Buddha away or seek out their shortcomings.
"If there are
monks, nuns, laymen, or laywomen who seek to become voice-hearers, seek to
become pratyekabuddhas, or seek the bodhisattva way, one must not trouble them
by causing them to have doubts or regrets, by saying to them, 'You are far
removed from the way and in the end will never be able to attain wisdom
embracing all species. Why? Because you are self-indulgent and willful people
who are negligent of the way!'
"Also one should never engage in
frivolous debate over the various doctrines or dispute or wrangle over them.
With regard to all living beings one should think of them with great compassion.
With regard to the Tathagatas, think of them as kindly fathers; with regard to
the bodhisattvas, think of them as great teachers. Toward the great bodhisattvas
of the ten directions at all times maintain a serious mind, paying them due
reverence and obeisance. To all living beings preach the Dharma and in an
equitable manner. Because a person is heedful of the Dharma, that does not mean
one should vary the amount of preaching. Even to those who show a profound love
for the Dharma one should not on that account preach at greater length.
"Manjushri, if among these bodhisattvas and mahasattvas there are those
who in the latter age hereafter, when the Dharma is about to perish, succeed in
carrying out this third set of peaceful practices, then when they preach this
Dharma they will be free from anxiety and confusion, and will find good fellow
students to read and recite this sutra with. They will attract a large assembly
of persons who come to listen and assent. After they have listened, they will
embrace; after they have embraced, they will recite; after they have recited,
they will preach; and after they have preached, they will copy, or will cause
others to copy, and will present offerings to the sutra rolls, treating them
with reverence, respect and praise."
At that time the World-Honored One,
wishing to state his meaning once more, spoke in verse form, saying:
If
you wish to preach this sutra, you must set aside jealousy, hatred,
arrogance, a mind that is fawning, deceitful, false, and constantly
practice honest and upright conduct. Do not look with contempt on
others or hold frivolous debates on the doctrine. Do not cause others to
have doubts or regrets by saying, "You will never become a Buddha!" When a
son of the Buddha preaches the Dharma he is at all times gentle and full of
forbearance, having pity and compassion on all, never giving way to a
negligent or a slothful mind. The great bodhisattvas of the ten
directions out of pity for the multitude carry out the way. One should
strive to respect and read and revere them, saying, "These are great
teachers!" Regarding the Buddhas, the World-Honored Ones, learn to think
of them as unsurpassed fathers. Wipe out the mind of pride and
arrogance and preach the Dharma without hindrance. Such is the third set
of rules; wise persons should guard and obey them. If with a single mind
they observe these peaceful practices, they will be respected by immeasurable
multitudes.
"Manjushri, if among these bodhisattvas and mahasattvas there
are those who in the age hereafter, when the Dharma is about to perish, accept
and embrace the Lotus Sutra, toward the believers who are still in the household
or those who have left the household they should cultivate a mind of great
compassion, and toward those who are not bodhisattvas they should also cultivate
a mind of great compassion, and should think to themselves: These persons have
made a great error. Though the Tathagata as an expedient means preaches the
Dharma in accordance with what is appropriate, they do not listen, do not know,
do not realize, do not inquire, do not believe, do not understand. But although
these persons do not inquire about, do not believe and do not understand this
sutra, when I have attained anuttara-samyak-sambodhi, wherever I happen to be, I
will employ my transcendental powers and the power of wisdom to draw them to me
to cause them to abide in this Dharma.
"Manjushri after the Tathagata
has entered extinction, if among these bodhisattvas and mahasattvas there are
those who will succeed in carrying out this fourth set of rules, then when they
preach the Dharma they will commit no error. Monks, nuns, laymen, laywomen, and
rulers, princes, great ministers, common people, Brahmans and householders will
constantly offer them alms and will revere, respect and praise them. The
heavenly beings in the sky, in order to listen to the Dharma, will constantly
follow and attend them. If they are in a settlement or town or in a quiet and
deserted place or a forest and people come and want to ask them difficult
questions, the heavenly beings day and night will for the sake of the Dharma
constantly guard and protect them and will cause all the listeners to rejoice.
Why? Because this sutra is protected by the supernatural powers of all the
Buddhas of the past, future, and present.
"Manjushri, as for this Lotus
Sutra, throughout immeasurable numbers of lands one cannot even hear its name,
much less be able to see it, accept and embrace, read and recite it. Manjushri,
suppose, for example, that there is a powerful wheel-turning sage king who wants
to use his might to subdue other countries, but the petty rulers will not heed
his commands. At that time the wheel-turning king calls up his various troops
and sets out to attack. If the king sees any of his fighting forces who have won
distinction in battle, he is greatly delighted and immediately rewards the
persons in accordance with their merits, handing out fields, houses, settlements
and towns, or robes and personal adornments, or perhaps giving out various
precious objects such as gold, silver, lapis lazuli, seashell, agate, coral or
amber, or elephants, horses, carriages, men and women servants, and people. Only
the bright jewel that is in his topknot he does not give away. Why? Because this
one jewel exists only on the top of the King's head, and if he were to give it
away, his followers would be certain to express great consternation and alarm.
"Manjushri, the Tathagata is like this. He uses the power of meditation
and wisdom to win Dharma lands and become king of the threefold world. But the
devil kings are unwilling to obey and submit. The worthy and sage military
leaders of the Tathagata engage them in battle, and when any of the Buddha's
soldiers achieve distinction, the Buddha is delighted in heart and in the midst
of the four kinds of believers he preaches various sutras, causing their hearts
to be joyful. He presents them with meditations, emancipations, roots and powers
that are free of outflows, and other treasures of the Dharma. He also presents
them with the city of nirvana, telling them that they have attained extinction,
guiding their minds and causing them all to rejoice. But he does not preach the
Lotus Sutra to them.
"Manjushri, when the wheel-turning king sees
someone among his soldiers who has gained truly great distinction, he is so
delighted in heart that he takes the unbelievably fine jewel that has been in
his topknot for so long and has never been recklessly given away, and now gives
it to this man. And the Tathagata does the same. In the threefold world he acts
as the great Dharma king. He uses the Dharma to teach and convert all living
beings, watches his worthy and sage armies as they battle with the devils of the
five components, the devils of earthly desires, and the death devil. And when
they have won great distinction and merit, wiping out the three poisons,
emerging from the threefold world, and destroying the nets of the devils, at
that time the Tathagata is filled with great joy. This Lotus Sutra is capable of
causing all living beings to attain comprehensive wisdom. It will face much
hostility in the world and be difficult to believe. It has not been practiced
before, but now I preach it.
"Manjushri, this Lotus Sutra is foremost
among all that is preached by the Tathagata. Among all that is preached it is
the most profound. And it is given at the very last, the way that profound ruler
did when he took the bright jewel he had guarded for so long and finally gave it
away.
"Manjushri this Lotus Sutra is the secret storehouse of the
Buddhas, the Tathagatas. Among the sutras, it holds the highest place. Through
the long night I have guarded and protected it and have never recklessly
propagated it. But today for the first time I expound it for your sake."
At that time the World-Honored One, wishing to state his meaning once
more, spoken in verse form, saying:
Constantly practice
perseverance, have pity on all beings, and do your best to expound and
preach the sutra praised by the Buddha. In the latter age
hereafter those who embrace this sutra should, without regard to persons
in the household, persons who have left it, or persons who are not
bodhisattvas, cultivate pity and compassion, saying, "If they do not
listen to and do not believe this sutra they will be committing a great
error. If I gain the bodhisattva away I will employ expedient means and
preach this Dharma for them, causing them to abide in it. Suppose there is
a powerful wheel-turning king. His soldiers have won merit in
battle and he rewards them with various articles, elephants, horses,
carriages, adornments for their person, fields and houses, settlements
and towns, or gives them clothing, various kinds of precious
objects, men and women servants, wealth and goods, delightedly bestowing
all these. But if there is someone brave and stalwart who can carry out
difficult deeds, the king will remove the bright jewel from his
topknot and present it to the man. The Tathagata is like this. He acts
as king of the doctrines, possessing the great power of perseverance and
the precious storehouse of wisdom, and with his great pity and
compassion he converts the age in accordance with the Dharma. He sees all
persons as they undergo suffering and anxiety, seeking to gain
emancipation battling with the devils, and for the sake of the living
beings he preaches various doctrines, employing great expedient
means and preaching these sutras. And when he knows that living
beings have gained powers through them, then at the very last for their
sake he preaches this Lotus Sutra, like the king who unbinds his
topknot and gives away his bright jewel. This sutra is to be honored as
highest among all sutras. Constantly I guard and protect it, and do not
purposely reveal it. But now the time is right for me to preach it to
you. After I have entered extinction if someone seeks the Buddha
away and hopes to be able in tranquility to expound this sutra, then he
should associate himself closely with the four rules described. Anyone who
reads this sutra will at all times be free of worry and anxiety; likewise
he will be without illness or pain, his expression fresh and bright. He
will not be born in poverty or want, in humble or ugly
circumstances. Living beings will delight to see him and look up to him as
a worthy sage. The young sons of heavenly beings will wait on him and
serve him. Swords and staves will not touch him and poison will have no
power to harm him. If people speak ill and revile him, their mouths will
be closed and stopped up. He will stroll about without fear like the lion
king. The brilliance of his wisdom will be like the shining of the
sun; even in his dreams he will see only wonderful things. He will see
the Tathagatas seated in their lion seats surrounded by multitudes of
monks and preaching the Dharma. And he will see dragons,
spirits, asuras and others, numerous as Ganges sands, reverently
pressing their palms together. He will see himself there and will preach
the Dharma for them. Again he will see Buddhas, their bodies marked by a
golden hue, emitting immeasurable rays that light up all
things, employing Brahma sounds to expound the doctrines. For the four
kinds of believers the Buddha will preach the unsurpassed Dharma, and he
will see himself among them pressing his palms together and praising the
Buddha. He will hear the Dharma and delight and will offer alms. He
will obtain dharanis and proof of the wisdom without regression. And when
the Buddha knows that his mind has entered deep into the Buddha way, then
he will give him a prophecy that he will attain the highest, the correct
enlightenment. "You, good man, in an age to come will attain
immeasurable wisdom, the great way of the Buddha. Your land will be
adorned and pure, incomparably broad and great, with the four kinds of
believers who press their palms together and listen to the Dharma. Again
he will see himself in the midst of mountains and forests practicing the
good Dharma, understanding the true nature of all phenomena, deeply
entering meditation and seeing the Buddhas of the ten directions. Of
Buddhas, their bodies of golden hue, adorned with the marks of a hundred
kinds of good fortune, of listening to the Dharma and preaching it to the
people - such will be the good dreams he constantly dreams. Again he will
dream he is king of a country but casts aside palaces and attendants and
the superb and wonderful objects of the five desires, repairs to the place of
practice and under the bodhi tree seats himself in a lion seat, seeking
the way, and after seven days gains the wisdom of the Buddhas. Having
succeeded in the unsurpassed way, he rises and turns the wheel of the
Dharma, preaching the Dharma for the four kinds of believers, for
thousands, ten thousands, millions of kalpas preaching the wonderful Dharma
free of outflows, saving immeasurable living beings. And afterward he will
enter nirvana like smoke coming to an end when a lamp goes out. If in that
evil age hereafter someone preaches this foremost Dharma, that person will
gain great benefits, blessings such as have been described above.
The
Lotus Sutra Translated by Burton Watson
Chapter
Fifteen: Emerging from the Earth
At that
time the bodhisattvas and mahasattvas who had gathered from the lands of the
other directions, greater in number than sands of eight Ganges, stood up in the
midst of the great assembly, pressed their palms together, bowed in obeisance
and said to the Buddha: "World-Honored One, if you will permit us in the age
after the Buddha has entered extinction to diligently and earnestly protect,
read, recite, copy and offer alms to this sutra in the saha world, we will
preach it widely throughout this land!"
At that time the Buddha said to
the bodhisattvas and mahasattvas: Leave off, good men! There is no need for you
to protect this sutra. Why? Because in this saha world of mine there are
bodhisattvas and mahasattvas who are as numerous as the sands of sixty thousand
Ganges, and each of these bodhisattvas has a retinue equal to the sands of sixty
thousand Ganges. After I have entered extinction these persons will be able to
protect, read, recite and widely preach this sutra.
When the Buddha
spoke these words, the earth of the thousand millionfold countries of the saha
world all trembled and split open, and out of it emerged at the same instant
immeasurable thousands, ten thousands, millions of bodhisattvas and mahasattvas.
The bodies of these bodhisattvas were all golden in hue, with the thirty-two
features and an immeasurable brightness. Previously they all had been dwelling
in the world of empty space beneath the saha world. But when these bodhisattvas
heard the voice of the Shakyamuni Buddha speaking, they came up from below.
Each one of these bodhisattvas was the leader of his own great assembly,
and each brought with him a retinue equal in number to the sands of sixty
thousand Ganges. To say nothing of those who brought retinues equal to the sands
of fifty thousand, forty thousand, thirty thousand, twenty thousand, or ten
thousand Ganges. Or a retinue equal to as little as the sands of one Ganges,
half a Ganges, one fourth of a Ganges, or as little as one part in a thousand,
ten thousand, a million nayutas of Ganges. Or those whose retinue was only one
thousand ten thousand million nayutas. Or only a million ten thousand. Or only a
thousand ten thousand, a hundred ten thousand, or just ten thousand. Or only one
thousand, one hundred, or ten. Or who brought with them only five, four, three,
two or one disciple. Or those who came alone, preferring to carry out solitary
practices. Such were they, then, immeasurable, boundless, beyond anything that
can be known through calculation, simile or parable.
After these
bodhisattvas that emerged from the earth, they each one proceeded to the
wonderful tower of seven treasures suspended in the sky where Many Treasures
Tathagata and Shakyamuni Buddha were. On reaching it, they turned to the two
World-Honored Ones, bowed their heads and made obeisance at their feet. They
also all performed obeisance to the Buddhas seated on lion thrones underneath
the jeweled trees. Then they circled around to the right three times, pressed
their palms together in a gesture of respect, utilizing the bodhisattvas'
various methods of praising to deliver praises, and then took up a position to
one side, gazing up in joy at the two World-Honored Ones. While these
bodhisattvas and mahasattvas who had emerged from the earth were employing the
bodhisattva's various methods of praising to praise the Buddhas, an interval of
fifty small kalpas passed by.
At that time Shakyamuni Buddha sat silent,
and the four kinds of believers likewise all remained silent for fifty small
kalpas, but because of the supernatural powers of the Buddha, it was made to
seem to the members of the great assembly like only half a day.
At that
time the four kinds of believers, also because of the supernatural powers of the
Buddha, saw these bodhisattvas filling the sky over immeasurable hundreds,
thousands, ten thousands, and millions of lands. Among these bodhisattvas were
four leaders. The first was called Superior Practices, the second was called
Boundless Practices, the third was called Pure Practices, and the fourth was
called Firmly Established Practices. These four bodhisattvas were the foremost
leaders and guiding teachers among all the group. In the presence of the great
assembly, each one of these pressed his palms together, gazed at Shakyamuni
Buddha and inquired: "World-Honored One, are your illnesses few, are your
worries few, are your practices proceeding comfortably? Do those whom you
propose to save readily receive instruction? Does the effort not cause the
World-Honored One to become weary and spent?
At that time the four great
bodhisattvas spoke in verse form saying:
Is the World Honored One
comfortable, with few illnesses, few worries? In teaching and converting
living beings, can you do so without fatigue and weariness? And do living
beings receive instruction readily or not? Does it not cause the
World-Honored One to become weary and spent?
At that time in the midst
of the great assembly of bodhisattvas the World-Honored One spoke these words:
"Just so, just so, good men! The Tathagata is well and happy, with few ills and
few worries.
The living beings are readily converted and saved and I am
not weary and spent. Why? Because for age after age in the past the living
beings have constantly received my instruction. And also they have offered alms
and paid reverence to the Buddhas of the past and have planted various good
roots. So when these living beings see me for the first time and listen to my
preaching, they all immediately believe and accept it, entering into the wisdom
of the Tathagata, with the exception of those who earlier practiced and studied
the Lesser Vehicle. And now I will make it possible for these persons to listen
to this sutra and enter the wisdom of the Buddha."
At that time the
[four] great bodhisattvas spoke in verse form, saying:
Excellent,
excellent, Great hero, World-Honored One! The living beings are readily
converted and saved. They know how to inquire about the most profound
wisdom of the Buddha, and having heard, they believe and understand it. We
are accordingly overjoyed.
At that time the World-Honored One praised the
great bodhisattvas who led the group, saying: "Excellent, excellent, good men!
You know how to rejoice in your hearts for the Tathagata."
At that time
the bodhisattva Maitreya and the multitude of bodhisattvas equal in number to
the sands of eight thousand Ganges all thought to themselves: Never in the past
have we seen or heard of such a great multitude of bodhisattvas and mahasattvas
as these who have emerged from the earth and now stand before the World-Honored
One pressing their palms together, offering alms, and inquiring about the
Tathagata!
At that time the bodhisattva and mahasattvas Maitreya,
knowing the thought that was in the minds of the bodhisattvas as numerous as the
sands of eight thousand Ganges, and wishing also to resolve his own doubts,
pressed his palms together, turned to the Buddha and made this inquiry in verse
form:
Immeasurable thousands, ten thousands, millions, a great host
of bodhisattvas such as was never seen in the past - I beg the most
honored of two-legged beings to explain where they have come from, what
causes and conditions bring them together! Huge in body, with great
transcendental powers, unfathomable in wisdom, firm in their intent and
thought, with the power of great perseverance, the kind living beings
delight to see - where have they come from? Each one of these
bodhisattvas brings with them a retinue immeasurable in number like the
sands of the Ganges. Some of these great bodhisattvas bring numbers equal
to sixty thousand Ganges sands. And this great multitude with a single
mind seek the Buddha way. These great teachers equal in number to sixty
thousand Ganges sands together come to offer alms to the Buddha and to
guard and uphold this sutra. More numerous are those with followers like
the sands of fifty thousand Ganges, those with followers like the sands of
forty thousand, thirty thousand, twenty thousand, ten thousand, one
thousand, one hundred, or the sands of the single Ganges, half a Ganges,
one-third, one-fourth, or only one part in a million ten thousand; those
with one thousand, ten thousand nayutas, ten thousand, a million
disciples, or half a million- they are more numerous still. Those with
a million or ten thousand followers, a thousand or a hundred, fifty or
ten, three, two or one, or those who come alone without
followers, delighting in solitude, all coming to where the Buddha
is- they are even more numerous than those described above. If one should
try to use an abacus to calculate the number of this great
multitude, though he spent as many kalpas as Ganges sands he could never
know the full sum. This host of bodhisattvas with their great dignity,
virtue and diligence - who preached the Dharma for them, who taught and
converted them and brought them to this? Under whom did they first set their
minds on enlightenment, what Buddha's Dharma do they praise and
proclaim? What sutra do they embrace and carry out, what Buddha way do
they practice? These bodhisattvas possess transcendental powers and the
power of great wisdom. The earth in four directions trembles and
splits and they all emerged from out of it. World-Honored One, from times
past I have seen nothing like this! I beg you to tell me where they come
from, the name of the land. I have constantly journeyed from land to
land but never have I seen such a thing! In this whole multitude there
is not one person that I know. Suddenly they have come up from the earth
- I beg you to explain the cause. The members of this great assembly
now, the immeasurable hundreds, thousands, millions of
bodhisattvas, all want to know these things. Regarding the causes that
govern the beginning and end of this multitude of bodhisattvas, possessor
of immeasurable virtue, World-Honored One, we beg you to dispel the doubts of
the assembly!
At that time the Buddhas who were emanations of Shakyamuni
Buddha and had arrived from immeasurable thousands, ten thousands, millions of
lands in other directions, were seated cross-legged on lion seats under the
jeweled trees in the eight directions. The attendants of these Buddhas all saw
the great multitude of bodhisattvas who had emerged from the earth in the four
directions of the thousand-million-fold world and were suspended in the air, and
each one said to his respective Buddha: "World-Honored One, this great multitude
of immeasurable, boundless asamkhyas of bodhisattvas - were did they come from?"
At the time each of the Buddhas spoke to his attendants, saying: "Good
men, wait a moment. There is a bodhisattva and mahasattva named Maitreya who has
received a prophecy from Shakyamuni Buddha that he will be the next thereafter
to become a Buddha. He has already inquired about this matter and the Buddha is
now about to answer him. You should take this opportunity to listen to what he
says."
At that time Shakyamuni Buddha said to the bodhisattva Maitreya:
"Excellent, excellent, Ajita that you should question the Buddha about this
great affair. All of you with a single mind should don the armor of diligence
and determine to be firm in intent. The Tathagata wishes now to summon forth and
declare the wisdom of the Buddhas, the freely exercised transcendental power of
the Buddhas, the power of the Buddhas that has the lion's ferocity, the fierce
and greatly forceful power of the Buddhas.
At the time the World-Honored
One, wishing to state his meaning once more, spoke in verse form, saying:
Be diligent and of a single mind, for I wish to explain this
affair. Have no doubts or regrets - the Buddha wisdom is hard to
fathom. Now you must put forth the power of faith, abiding in patience in
goodness.
A Dharma which in the past was never heard you will now be
able to hear. Now I will bring you ease and consolation - do not harbor
doubts or fears. The Buddha has nothing but truthful words, his wisdom
cannot be measured. This foremost Dharma that he has gained is very
profound, incapable of analysis. He will now expound it - you must listen
with a single mind.
At that time the World-Honored One, having spoken
these verses, said to the bodhisattva Maitreya: "With regard to this great
multitude I now say to you. Ajita, these bodhisattvas and mahasattvas who in
immeasurable and countless asamkhyas have emerged from the earth and whom you
have never seen before in the past - when I had attained
anuttara-samyak-sambodhi in this saha world, I converted and guided these
bodhisattvas, trained their minds and caused them to develop a longing for the
way. These bodhisattvas all have been dwelling in the world of empty space
underneath the saha world. They read, recite, understand the various scriptures,
ponder them, make distinctions and keep them correctly in mind.
Ajita,
these good men take no delight in being in the assembly and indulging in much
talk. Their delight is constantly to be in a quiet place, exerting themselves
diligently and never resting. Nor do they linger among human or heavenly beings,
but constantly delight in profound wisdom, being free from all hindrances. And
they constantly delight in the law of the Buddhas, diligently and with a single
mind pursuing unsurpassed wisdom."
At that time the World-Honored One,
wishing to state his meaning once more, spoke in verse form, saying:
Ajita, you should understand this. These great bodhisattvas for
countless kalpas have practice the Buddha wisdom. All have been converted
by me; I caused them to set their minds on the great way.
These are my
sons, they dwell in this world, constantly carrying out dhuta
practices, preferring a quiet place, rejecting the fret and confusion of
the great assembly, taking no delight in much talk. In this manner these
sons study and practice my way and Dharma. And in order that day and night
with constant diligence they may seek the Buddha way, in this saha
world they dwell in the empty space in its lower part. Firm in the power
of will and concentration, with constant diligence seeking wisdom, they
expound various wonderful doctrines and their minds are without fear. When
I was in the city of Gaya, seated beneath the bodhi tree, I attained the
highest, the correct enlightenment and turned the wheel of the unsurpassed
Dharma. Therefore I taught and converted them, caused them for the first
time to set their minds on the way. Now all of them dwell in the stage of no
regression, and all in time will be able to become Buddhas. What I speak
now are true words - with a single mind you must believe them! Ever since
the long distant past I have been teaching and converting this
multitude.
At that time the bodhisattva and mahasattva Maitreya, as well
as the countless other bodhisattvas, found doubts and perplexities rising in
their minds. They were puzzled at this thing that had never happened before and
thought to themselves: How could the World-Honored One in such a short space of
time have taught and converted an immeasurable, boundless asamkhya number of
great bodhisattvas of this sort enabled them to dwell in
anuttara-samyak-sambodhi?
Thereupon Maitreya said to the Buddha:
"World-Honored One, when the Tathagata was crown prince, you left the palace of
the Shakyas and sat in the place of practice not far from the city of Gaya, and
there attained anuttara-samyak-sambodhi. Barely forty years or more have passed
since then. World-Honored One, how in that short time could you have
accomplished so much work as a Buddha? Was it through the authoritative powers
of the Buddha, or through the blessings of the Buddha, that you were able to
teach and convert such an immeasurable number of great bodhisattvas and enable
them to achieve anuttara-samyak-sambodhi? World-Honored One, a multitude of
great bodhisattvas such as this - a person might spend a thousand, ten thousand,
a million kalpas counting them and never be able to reach the end or discover
the limit! Since the far distant past, in the dwelling place of immeasurable,
boundless numbers of Buddhas, they must have planted good roots, carried out the
bodhisattva way, and engaged, constantly in Brahma practices. World-Honored One,
it is hard for the world to believe such thing!
Suppose, for example,
that a young man of twenty-five, with ruddy complexion and hair still black,
should point to someone who was a hundred years old and say, 'This is my son!'
or that the hundred year old man should point to the youth and say, 'This is my
father who sired and raised me!' This would be hard to believe, and so too is
what the Buddha says.
"It has in fact not been long since you attained
the way. But this great multitude of bodhisattvas have already for immeasurable
thousands, ten thousands, millions of kalpas applied themselves diligently and
earnestly for the sake of the Buddha way. They have learned to enter into,
emerge from and dwell in immeasurable hundreds, thousands, ten thousands,
millions of samadhis, have acquired great transcendental powers, have over a
long period carried out brahma practices, and have been able step by step to
practice various good doctrines, becoming skilled in questions and answers, a
treasure among persons, something seldom known in all the worlds. And today,
World-Honored One, you tell us that, in the time since you attained the Buddha
way, you have caused these persons for the first time to aspire to
enlightenment, have taught, converted and led them, and directed them toward
anuttara-samyak-sambodhi!
"World-Honored One, it is not long since you
attained Buddhahood, and yet you have been able to carry out this great
meritorious undertaking! We ourselves have faith in the Buddha, believing that
he preaches in accordance with what is a appropriate, that the words spoken by
the Buddha are never false, and that the Buddha's knowledge is in all cases
penetrating and comprehensive. Nevertheless, in the period after the Buddha has
entered extinction, if bodhisattvas who have just begun to aspire to
enlightenment should hear these words, they will perhaps not believe or accept
them but will be led to commit the crime of rejecting the Dharma. Therefore,
World-Honored One, we beg you to explain so we may put aside our doubts, and so
that, in future ages when good men hear this matter, they will not entertain
doubts!
At that time the bodhisattva Maitreya, wishing to state his
meaning once more, spoke in verse form, saying:
In the past the Buddha
departed from the Shakya clan, left his household, and near Gaya set under
the bodhi tree. Little time has passed since then, yet these sons of the
Buddha are immeasurable in number! Already for a long time they have
practiced the Buddha way, dwelling in transcendental powers and the power of
wisdom, skillfully learning the bodhisattva way, unsoiled by worldly
things like the lotus flower in the water. Emerging from the earth, all
display a reverent and respectful mind, standing in the presence of the
World-Honored One. This is difficult to fathom - How can one believe
it? The Buddha attained the way very recently, yet those he has helped to
gain success are so many! We beg you to dispel the doubts of the
assembly, to make distinctions and explain the truth of the matter. It is
though a young man just turned twenty-five were to point to a hundred year
old man with gray hair and wrinkled face and say, I sired him!' And the
old man were to say, 'This is my father!'
The father youthful, the son
old - no one in the world could believe this! World-Honored One, your case
is similar. Only very recently you attained the way. These
bodhisattvas are firm in will, in no way timid or immature. For measurable
kalpas they have been practicing the bodhisattva way. They are clever at
difficult questions and answers, their minds know no fear. They have
firmly cultivated a persevering mind, upright in dignity and virtue. They
are praised by the Buddhas of the ten directions as able and adept at
preaching distinctions. They have no wish to remain among the crowd but
constantly favor a state of meditation, and in order to seek the Buddha
way they have been dwelling in the space under the earth. This we have
heard from the Buddha and have no doubts in the matter. But for the sake
of future ages we beg the Buddha to explain and bring about
understanding. If with regard to this sutra one should harbor doubt and
fail to believe, he will fall at once into the evil paths. So we beg you
now to explain. These immeasurable bodhisattvas - how in such a short
time did you teach them, cause them to have aspiring minds, and to dwell
in the stage of no regression?
The Lotus Sutra Translated by Burton
Watson
Chapter Sixteen: The Life Span of the
Tathagata
At that time the Buddha spoke to
the Bodhisattvas and all the great assembly: "Good men, you must believe and
understand the truthful words of the Tathagata." And again he said to the great
assembly: You must believe and understand the truthful words of the Tathagata."
And once more he said to the great assembly: "You must believe and understand
the truthful words of the Tathagata."
At that time the bodhisattvas and
the great assembly, with Maitreya as their leader, pressed their palms together
and addressed the Buddha, saying: "World-Honored One, we beg you to explain. We
will believe and accept the Buddha's words." They spoke in this manner three
times, and then said once more: "We beg you to explain it. We will believe and
accept the Buddha's words."
At that time the World-Honored One, seeing
that the bodhisattvas repeated their request three times and more, spoke to
them, saying: "You must listen carefully and hear of the Tathagata's secret and
his transcendental powers. In all the worlds the heavenly and human beings and
asuras all believe that the present Shakyamuni Buddha, after leaving the palace
of the Shakyas, seated himself in the place of practice not far from the city of
Gaya and there attained annuttara-samyak-sambodhi. But good men, it has been
immeasurable, boundless hundreds, thousands, ten thousands, millions of nayutas
of kalpas since I in fact attained Buddhahood.
"Suppose a person were to
take five hundred, a thousand, ten thousand, a million nayuta asamkhya
thousand-million-fold worlds and grind them to dust. Then, moving eastward, each
time he passes five hundred, a thousand, ten thousand, a million nayuta asamkhya
worlds he drops a particle of dust. He continues eastward in this way until he
has finished dropping all the particles. Good men, what is your opinion? Can the
total number of all these worlds be imagined or calculated?"
The
bodhisattva Maitreya and the others said to the Buddha: "World-Honored One,
these worlds are immeasurable, boundless--one cannot calculate their number, nor
does the mind have the power to encompass them. Even all the voice-hearers and
pratyekabuddhas with their wisdom free of outflows could not imagine or
understand how many there are. Although we abide in the stage of avivartika, we
cannot comprehend such a matter. World-Honored One, these worlds are
immeasurable and boundless."
At that time the Buddha said to the
multitude of great bodhisattvas: "Good men, now I will state this to you
clearly. Suppose all these worlds, whether they received a particle of dust or
not, are once more reduced to dust. Let one particle represent one kalpa. The
time that has passed since I attained Buddhahood surpasses this by a hundred, a
thousand, ten thousand, a million nayuta asamkhya kalpas.
"Ever since
then I have been constantly in this saha world, preaching the Dharma, teaching
and converting, and elsewhere I have led and benefited living beings in
hundreds, thousands, ten thousands, millions of nayutas and asamkhyas of lands.
"Good men, during that time I have spoken about the Buddha Burning Torch
and others, and described how they entered nirvana. All this I employed as an
expedient means to make distinctions.
"Good men, if there are living
beings who come to me, I employ my Buddha eye to observe their faith and to see
if their other faculties are keen or dull, and then depending upon how receptive
they are to salvation, I appear in different places and preach to them under
different names, and describe the length of time during which my teachings will
be effective. Sometimes when I make my appearance I say that I am about to enter
nirvana, and also employ different expedient means to preach the subtle and
wonderful Dharma, thus causing living beings to awaken joyful minds.
"Good men, the Tathagata observes how among living beings there are
those who delight in a little Dharma, meager in virtue and heavy with
defilement. For such persons I describe how in my youth I left my household and
attained anuttara-samyak-sambodhi. But in truth the time since I attained
Buddhahood is extremely long, as I have told you. It is simply that I use this
expedient means to teach and convert living beings and cause them to enter the
Buddha way. That is why I speak in this manner.
"Good men, the
scriptures expounded by the Tathagata are all for the purpose of saving and
emancipating living beings. Sometimes I speak of myself, sometimes of others:
sometimes I present myself, sometimes others; sometimes I show my own actions,
sometimes those of others. All that I preach is true and not false.
Why
do I do this? The Tathagata perceives the true aspect of the threefold world
exactly as it is. There is no ebb or flow of birth and death, and there is no
existing in this world and later entering extinction. It is neither substantial
nor empty, neither consistent nor diverse. Nor is it what those who dwell in the
threefold world perceive it to be. All such things the Tathagata sees clearly
and without error.
"Because living beings have different natures,
different desires, different actions, and different ways of thinking and making
distinctions, and because I want to enable them to put down good roots, I employ
a variety of causes and conditions, similes, parables, and phrases and preach
different doctrines. This, the Buddha's work, I have never for a moment
neglected.
"Thus, since I attained Buddhahood, an extremely long period
of time has passed. My life span is an immeasurable number of asamkhya kalpas,
and during that time I have constantly abided here without ever entering
extinction. Good men, originally I practiced the bodhisattva way, and the life
span that I acquired then has yet to come to an end but will last twice the
number of years that have already passed. Now, however, although in fact I do
not actually enter extinction, I announce that I am going to adopt the course of
extinction. This is an expedient means which the Tathagata uses to teach and
convert living beings.
"Why do I do this? Because if the Buddha remains
in the world for a long time, those persons with shallow virtue will fail to
plant good roots but, living in poverty and lowliness, will become attached to
the five desires and be caught in the net of deluded thoughts and imaginings. If
they see that the Tathagata is constantly in the world and never enters
extinction, they will grow arrogant and selfish, or become discouraged and
neglectful. They will fail to realize how difficult it is to encounter the
Buddha and will not approach him with a respectful and reverent mind.
"Therefore as an expedient means the Tathagata says: 'Monks, you should
know that it is a rare thing to live at a time when one of the Buddhas appears
in the world.' Why does he do this? Because persons of shallow virtue may pass
immeasurable hundreds, thousands, ten thousands, millions of kalpas with some of
them chancing to see a Buddha and others never seeing one at all. For this
reason I say to them: 'Monks, the Tathagata is hard to get to see.' When living
beings hear these words, they are certain to realize how difficult it is to
encounter the Buddha. In their minds they will harbor a longing and will thirst
to gaze upon the Buddha, and then they will work to plant good roots. Therefore
the Tathagata, though in truth he does not enter extinction, speaks of passing
into extinction.
"Good men, the Buddhas and Tathagatas all preach a
Dharma such as this. They act in order to save all living beings, so what they
do is true and not false.
"Suppose, for example, that there is a skilled
physician who is wise and understanding and knows how to compound medicines to
effectively cure all kinds of diseases. He has many sons, perhaps ten, twenty,
or even a hundred. He goes off to some other land far away to see about a
certain affair. After he has gone, the children drink some kind of poison that
make them distraught with pain and they fall writhing to the ground.
"At
that time the father returns to his home and finds that his children have drunk
poison. Some are completely out of their minds, while others are not. Seeing
their father from far off, all are overjoyed and kneel down and entreat him,
saying: 'How fine that you have returned safely. We were stupid and by mistake
drank some poison. We beg you to cure us and let us live out our lives!'
"The father, seeing his children suffering like this, follows various
prescriptions. Gathering fine medicinal herbs that meet all the requirements of
color, fragrance and flavor, he grinds, sifts and mixes them together. Giving a
dose of these to his children, he tells them: 'This is a highly effective
medicine, meeting all the requirements of color, fragrance and flavor. Take it
and you will quickly be relieved of your sufferings and will be free of all
illness.'
"Those children who have not lost their senses can see that
this is good medicine, outstanding in both color and fragrance, so they take it
immediately and are completely cured of their sickness. Those who are out of
their minds are equally delighted to see their father return and beg him to cure
their sickness, but when they are given the medicine, they refuse to take it.
Why? Because the poison has penetrated deeply and their minds no longer function
as before. So although the medicine is of excellent color and fragrance, they do
not perceive it as good.
"The father thinks to himself: My poor
children! Because of the poison in them, their minds are completely befuddled.
Although they are happy to see me and ask me to cure them, they refuse to take
this excellent medicine. I must now resort to some expedient means to induce
them to take the medicine. So he says to them: 'You should know that I am now
old and worn out, and the time of my death has come. I will leave this good
medicine here. You should take it and not worry that it will not cure you.'
Having given these instructions, he then goes off to another land where he sends
a messenger home to announce, 'Your father is dead.'
"At that time the
children, hearing that their father has deserted them and died, are filled with
great grief and consternation and think to themselves: If our father were alive
he would have pity on us and see that we are protected. But now he has abandoned
us and died in some other country far away. We are shelter-less orphans with no
one to rely on!
"Constantly harboring such feelings of grief, they at
last come to their senses and realize that the medicine is in fact excellent in
color and fragrance and flavor, and so they take it and are healed of all the
effects of the poison. The father, hearing that his children are all cured,
immediately returns home and appears to them all once more.
"Good men,
what is your opinion? Can anyone say that this skilled physician is guilty of
lying?"
"No, World-Honored One."
The Buddha said: "It is the
same with me. It has been immeasurable, boundless hundreds, thousands, ten
thousands, millions of nayuta and asamkhya kalpas since I attained Buddhahood.
But for the sake of living beings I employ the power of expedient means and say
that I am about to pass into extinction. In view of the circumstances, however,
no one can say that I have been guilty of lies or falsehoods."
At that
time the World-Honored One, wishing to state his meaning once more, spoke in
verse form, saying:
Since I attained Buddhahood the number of kalpas
that have passed is an immeasurable hundreds, thousands, ten
thousands, millions, trillions, asamkhyas. Constantly I have preached the
Dharma, teaching, converting countless millions of living beings, causing
them to enter the Buddha way, all this for immeasurable kalpas. In order
to save living beings, as an expedient means I appear to enter nirvana but
in truth I do not pass into extinction. I am always here preaching the
Dharma. I am always here, but through my transcendental powers I make
it so that living beings in their befuddlement do not see me even when close
by. When the multitude see that I have passed into extinction, far and
wide they offer alms to my relics.
All harbor thoughts of yearning and
in their minds thirst to gaze at me. When living beings have become truly
faithful, honest and upright, gentle in intent, single-mindedly desiring
to see the Buddha not hesitating even if it costs them their lives, then I
and the assembly of monks appear together on Holy Eagle Peak. At that time
I tell the living beings that I am always here, never entering
extinction, but that because of the power of an expedient means at times I
appear to be extinct, at other times not, and that if there are living beings
in other lands who are reverent and sincere in their wish to believe, then
among them too I will preach the unsurpassed Dharma. But you have not
heard of this, so you suppose that I enter extinction. When I look at
living beings I see them drowned in a sea of suffering; therefore I do not
show myself, causing them to thirst for me. Then when their minds are
filled with yearning, at last I appear and preach the Dharma for
them. Such are my transcendental powers. For asamkhya kalpas constantly
I have dwelled on Holy Eagle Peak and in various other places. When living
beings witness the end of a kalpa and all is consumed in a great
fire, this, my land, remains safe and tranquil, constantly filled with
heavenly and human beings. The halls and pavilions in its gardens and
groves are adorned with various kinds of gems. Jeweled trees abound in
flowers and fruit where living beings enjoy themselves at ease. The gods
strike heavenly drums, constantly making many kinds of
music.
Mandarava blossoms rain down, scattering over the Buddha and
the great assembly. My pure land is not destroyed, yet the multitude see
it as consumed in fire, with anxiety, fear and other sufferings filling it
everywhere. These living beings with their various offenses, through
causes arising from their evil actions, spend asamkhya kalpas without
hearing the name of the Three Treasures. But those who practice meritorious
ways, who are gentle, peaceful, honest and upright, all of them will see
me here in person, preaching the Dharma. At times for this multitude I
describe the Buddha's life span as immeasurable, and to those who see the
Buddha only after a long time I explain how difficult it is to meet the
Buddha. Such is the power of my wisdom that its sagacious beams shine
without measure. This life span of countless kalpas I gained as the result
of lengthy practice. You who are possessed of wisdom, entertain no doubts
on this point! Cast them off, end them forever, for the Buddha's words are
true, not false. He is like a skilled physician who uses an expedient
means to cure his deranged sons. Though in fact alive, he gives out word he
is dead, yet no one can say he speaks falsely. I am the father of this
world, saving those who suffer and are afflicted. Because of the
befuddlement of ordinary people, though I live, I give out word I have
entered extinction. For if they see me constantly, arrogance and
selfishness arise in their minds. Abandoning restraint, they give themselves
up to the five desires and fall into the evil paths of
existence. Always I am aware of which living beings practice the way, and
which do not, and in response to their needs for salvation I preach
various doctrines for them. At all times I think to myself: How can I
cause living beings to gain entry into the unsurpassed way and quickly
acquire the body of a Buddha?
The Lotus Sutra Translated by Burton
Watson
Chapter Seventeen: Distinction of
Benefits
At that time, when the great
assembly heard the Buddha describe how his life span lasted such a very long
number of kalpas, immeasurable, boundless asamkhayas of living beings gained a
great many rich benefits.
At that time the World-Honored One said to the
bodhisattva and mahasattva Maitreya: "Ajita, when I described how the life span
of the Tathagata lasts for such an exceedingly long time, living beings numerous
as the sands of six hundred and eighty ten thousands, millions, nayutas of
Ganges attained the truth of birthlessness. And bodhisattvas and mahasattvas a
thousand times more in number gained the dharani teaching that allows them to
retain all that they hear. And bodhisattvas and mahasattvas numerous as the dust
particles of entire world gained the eloquence that allows them to speak
pleasingly and without hindrance. And bodhisattvas and mahasattvas numerous as
the dust particles of entire world gained dharanis that allow them to retain
hundreds, thousands, then thousands, millions, immeasurable repetitions of the
teachings. And bodhisattvas and mahasattvas numerous as the dust particles of a
thousand-millionfold world were able to turn the unregressing wheel of a Dharma.
And bodhisattvas and mahasattvas numerous as dust particles of two thousand
middle sized lands were able to turn the pure wheel of a Dharma. And
bodhisattvas and mahasattvas numerous as the dust particles of a thousand small
lands gained assurance that they would attain anuttara-samyak-sambodhi after
eight rebirths. And bodhisattvas and mahasattvas numerous as a dust particles of
four four-continent worlds gained assurance that they would attain
anuttara-samyak-sambodhi after four rebirths. And bodhisattvas and mahasattvas
numerous as the dust particles of three four-continent worlds gained assurance
that they would attain anuttara-samyak-sambodhi after two rebirths. And
bodhisattvas and mahasattvas numerous as the dust particles of two
four-continent worlds gained assurance that they will attain
anuttara-samyak-sambodhi after two rebirths. And bodhisattvas and mahasattvas
numerous as the dust particles of one four-continent world gained assurance that
they would attain anuttara-samyak-sambodhi after one rebirth. And living beings
numerous as the dust particles of eight worlds were all moved to set their minds
upon anuttara-samyak-sambodhi.
When the Buddha announced that these
bodhisattvas and mahasattvas had gained the great benefits of the Dharma, from
the midst of the air mandarava flowers and great mandarava flowers rained down,
scattering over the immeasurable hundreds, thousands, ten thousands, millions of
Buddhas who were seated on lion seats under jeweled trees, and also scattering
over Shakyamuni Buddha, and over Many Treasures Tathagata who long ago entered
extinction, both of whom were seated on lion seats in the tower of seven
treasures. They also scattered over all the great bodhisattvas and the four
kinds of believers. In addition, finely powdered sandalwood and aloes rained
down, and in the midst of the air heavenly drums sounded of their own accord,
wonderful notes deep and far-reaching. And a thousand varieties of heavenly
robes rained down, draped with various necklaces, pearl necklaces, mani jewel
necklaces, necklaces of wish-granting jewels, spreading everywhere in nine
directions. In jewel-encrusted censers priceless incenses burned, their
fragrance of their own accord permeating everywhere as an offering to the great
assembly. Above each one of the Buddhas there appeared bodhisattvas holding
banners and canopies, in rows reaching up to the Brahma heaven. These
bodhisattvas employed their wonderful voices in singing immeasurable hymns of
praise to the Buddhas.
At that time the bodhisattva Maitreya rose from
his seat, bared his right shoulder and, pressing his palms together and facing
the Buddha, spoke in verse form, saying:
The Buddha preaches a rarely
encountered Dharma, one never heard from past times. The World-Honored One
possesses great powers and his life span cannot be measured. The countless
sons of the Buddha, hearing the World-Honored One make distinctions and
describe the benefits of the Dharma they will gain, find their whole bodies
filled with joy. Some abide in this stage of no regression, some have
acquired dharanis, some can speak pleasingly and without hindrance or
retain ten thousand, a million repetitions of the teachings. Some
bodhisattvas numerous as the dust particles of a thousand major worlds are
all able to turn the unregressing wheel of the Dharma. Some Bodhisattvas
numerous as the dust particles of a thousand intermediate worlds are all
able to turn the pure wheel of the Dharma. And some bodhisattvas numerous
as the dust particles of a thousand minor worlds are assured that after
eight more rebirths they will be able to complete the Buddha way. Some
bodhisattvas numerous as the dust particles of four, three, two times the
four continents after a corresponding number of rebirths will become
Buddhas; some bodhisattvas numerous as the dust particles of one set of
the four continents after one more rebirth will attain comprehensive
wisdom. Thus when living beings hear of the great length of the Buddha's
life, they gain pure fruits and rewards that are immeasurable and free of
outflows. Again living beings numerous as the dust particles of eight
worlds, hearing the Buddha describe his life span, all set their minds on
the unsurpassed way. The World-Honored One preaches a Dharma that is
immeasurable and cannot be fathomed, and those who benefit from it are
many, as boundless as the open air. Heavenly mandarava flowers and
great mandarava flowers rain down; Shakyas and Brahmas like Ganges
sands. Arrive from countless Buddha lands. Sandalwood and aloes in the
jumble of fine powder rain down; like birds flying down from the sky they
scatter as an offering over the Buddhas. In the midst of the air heavenly
drums of their own accord emit wonderful sounds; heavenly robes by the
thousand, ten thousand, million come whirling and fluttering
down; wonderful jewel-encrusted censers burn priceless incense which of
his own accord permeates everywhere, an offering to all the World-Honored
Ones. The multitude of great bodhisattvas hold banners and canopies
adorned with the seven treasures, ten thousand, a million in kind, lofty,
wonderful, in rows reaching up to the Brahma heaven. Before each one of
the Buddhas hang jeweled streamers and superlative banners, while in
thousands, ten thousands of verses the praises of the Tathagata are
sung. All these many things have never been known in the past. Hearing
that the Buddha's life is immeasurable, all beings are filled with
joy. The Buddha's name is heard in ten directions, widely benefiting
living beings, and all are endowed with good roots to help them set their
minds on the unsurpassed way.
At that time the Buddha said to the
bodhisattva in mahasattva Maitreya: "Ajita, if there are living beings who, on
hearing that the life span of the Buddha is of such long duration, are able to
believe and understand it even for a moment, the benefits they gain thereby will
be without limit or measure. Suppose there are good men or good women who, for
the sake of anuttara-samyak-sambodhi, over a period of eight hundred thousand
million nayutas of kalpas practice the five paramitas - the paramitas of dana
(almsgiving), shila (keeping of the precepts), kshanti (forbearance), virya
(assiduousness) and dhyana (meditation), the paramita of prajna being omitted -
the benefits they obtain will now measure up to even a hundred part, the
thousandth part, a hundred, thousand, ten thousand, millionth part of the
benefits mentioned previously. Indeed, it is beyond the power of calculation,
simile or parable to convey the comparison. For good men who have gained such
benefits as those [mentioned previously] to fall back without reaching the goal
of anuttara-samyak-sambodhi is utterly unimaginable."
At that time the
World-Honored One, wishing to state his meaning once more, spoke in verse form,
saying:
If someone seeking the Buddha wisdom for a period of eight
hundred thousand million nayutas of kalpas should practice the five
paramitas, during all those kalpas distributing alms to the Buddhas and
to the pratyekabuddhas and disciples and the multitude of
bodhisattvas, rare delicacies of food and drink, fine garments and
articles of bedding, or building religious retreats of sandalwood adorned
with gardens and grows if he should distribute alms of many varieties, all
refined and wonderful, and do this for the entire number of kalpas to
express his devotion to the Buddha away; and if moreover he should keep the
precepts, in purity and without omission or outflow, seeking the
unsurpassed way, praised by the Buddhas; and if he should practice
forbearance, remaining in a posture of submission and gentleness, even
when various evils are visited on him, not allowing his mind to be roused or
swayed; when others, convinced they have gained the Dharma, harbor
thoughts of overbearing arrogance and he is treated with contempt and vexed
by them, if he can still endure it with patience; and if he is diligent
and assiduous, ever firm in intent and thought, for immeasurable millions
of kalpas single-minded, and never lax or neglectful, for countless
kalpas dwelling in a deserted and quiet place; and if he practices sitting
and walking exercises, banishing drowsiness, constantly regulating his
mind, and as a result of such actions is able to produce states of
meditation, for eighty million ten thousand kalpas remaining calm, his
mind never deranged; and if he holds to the blessings of this
single-mindedness and with it seeks the unsurpassed way, saying, "I will
gain comprehensive wisdom and exhaust all the states of meditation!" If
this person for a hundred, a thousand, ten thousand, a million
kalpas should carry out these meritorious practices as I have described
above, still those good men and women who hear me describe my life
span and believe it for even a moment win blessings that surpass those of
such a person. If a person is completely free of all doubt and
regret, if in the depths of this mind he believes for one instant, his
blessings will be such as this. These bodhisattvas who have practiced the
way for immeasurable kalpas when they hear me describe my life span are
able to believe and accept what I say. These persons will gratefully
accept this sutra, saying, "Our wish is that in future ages we may use our
long lives to save living beings. Just as today the World-Honored
One, king of the Shakyas, roars like a lion in the place of
practice, preaching the Dharma without fear, so may we too in ages to
come, honored and revered by all, when we sit in the place of
practice describe our life span in the same manner." If there are those
profound in mind, pure, honest and upright, who, hearing much, can retain
it all, who follow principle in understanding the Buddha's words, then
persons such as this will have no doubts [about my lives
span].
"Furthermore, Ajita, if there is someone who, hearing of the long
duration of the Buddha's life span, can understand the import of such words, the
benefits that such a person acquires will be without limit or measure, able to
awaken in him unsurpassed wisdom of the Tathagata. How much more so, then, if
far and wide a person listens to this sutra or cause others to listen to it,
embraces it himself or causes others to embrace it, copies it himself or cause
others to copy it, or presents flowers, incense, necklaces, streamers, banners,
silken canopies, fragrant oil or lamps of butter oil as offerings to the sutra
rolls. The benefits of such a person will be immeasurable, boundless, able to
inspire in him to wisdom that embraces all species.
"Ajita, if good men
and good women, hearing me describe the great length of my life span, in the
depths of their mind believe and understand, then they will see the Buddha
constantly abiding on Mount Gridhrakuta, with the great bodhisattvas and
multitude of voice-hearers surrounding him, preaching the Dharma. They will also
see this saha world, its ground of lapis lazuli level and well ordered, the
Jambunada gold bordering its eight highways, the rows of Jeweled trees, the
terraces, towers and observatories all made of jewels, and all the multitude of
bodhisattvas who live in their midst. If there are those who are able to see
such things, you should known that it is a mark of their deep faith and
understanding.
"Again, if after the Tathagata has entered extinction
there are those who hear this sutra and do not slander or speak ill of it but
have already shown deep faith and understanding. How much more in the case of
persons who read, recite and embrace this sutra! Such persons are in effect
receiving the Tathagata on the crown of their heads.
"Ajita, these good
men and good women need not for my sake erect towers and temples or build monks
quarters or make the four kinds of offerings to the community of monks. Why?
Because these good men and good women, in receiving, embracing, reading and
reciting this sutra, have already erected towers, constructed monks quarters,
and given alms to the community of monks. It should be considered that they have
erected towers adorned with the seven treasures for the relics of the Buddha,
broad at the base and tapering at the top, reaching to the Brahma heaven, hung
with banners, canopies, and a multitude of jeweled bells, with flowers, incense,
necklaces, powdered incense, paste incense, incense for burning, many kinds of
drums, musical instruments, pipes, harps, and various types of dances and
diversions, and with wonderful voices that sing and intone hymns of praise. It
is as though they have already offered alms for immeasurable thousands, ten
thousands, millions of kalpas.
"Ajita, if after I have entered
extinction there are those who hear this sutra and can accept and uphold it,
copy it themselves or cause others to copy it, then it may be considered that
they have already erected monks quarters, or used red sandalwood to construct
thirty-two halls, as tall as eight tala trees, lofty, spacious and beautifully
adorned to accommodate hundreds and thousands of monks. Gardens, groves, pools,
lakes, exercise grounds, caves for meditation, clothing, food, drink, beds,
matting, medicines, and all kinds of utensils for comfort fill them, and these
monks quarters and halls number in the hundreds, thousands, ten thousands,
millions, and indeed are immeasurable in number. All these are presented before
me as alms for me in the community of monks.
"So I say, if after the
Tathagata enters extinction there are those who accept, uphold, read and recite
the sutra or preach it to others, who copy it themselves or cause others to copy
it, or who offer alms to the sutra rolls, then they need not erect towers or
temples or build monks quarters or offer alms to the community of monks. And how
much more is this true for those who are able to embrace this sutra and at the
same time dispense alms, keep the precepts, practice forbearance, and display
diligence, single-mindedness and wisdom! Their virtue will be uppermost,
immeasurable and boundless, as the open sky, east, west, north and south, in the
four intermediate directions and up and down, is immeasurable and boundless. The
blessings of such persons will be as immeasurable and boundless as this, and
such persons will quickly attain the wisdom embraces all species.
"If a
person reads, recites, accepts and upholds this sutra or preaches it to others;
if he copies it himself or causes others to copy it; and if he can erect towers,
build monks quarters, offer alms and praise to the community of voice-hearers;
if he can employ hundreds, thousands, ten thousands, millions of modes of praise
to praise the merits of the bodhisattvas; and if for the sake of others he
employs various causes and conditions and accords with principle in explaining
and preaching this Lotus Sutra; and if he can observe the precepts with purity,
keep company with those who are gentle and peaceful, be forbearing and without
anger, firm in intent and thoughts, constantly prizing the practice of sitting
and meditation, attaining various states of profound meditation, diligent and
courageous, mastering all the good doctrines, keen in faculties and wisdom, good
at answering difficult questions - Ajita, if after I have entered extinction
there are good men and good women who accept, uphold, read and recite this sutra
and have good merits such as these, you should know that they have already
proceeded to the place of practice and are drawing near to
anuttara-samyak-sambodhi as they sit beneath the tree of the way. Ajita,
wherever these good men and good women sit or stand or circle in exercise, there
one should erect a tower, and all heavenly and human beings should offer alms to
it as they would to the tower of the Buddha."
At that time the
World-Honored One, wishing to state his meaning once more, spoke in verse form,
saying:
If after I have entered extinction a person who can honor and
uphold this sutra, his blessings will be immeasurable, as I have described
above. It is as though he had supplied all manner of alms, erecting a
tower for the Buddha's relics adorned with the seven treasures and with a
central pole very tall and wide that tapers gradually as it reaches the
Brahma heaven. Jeweled bells by the thousands, ten thousand, million, move
in the wind, emitting a wonderful sound. And for immeasurable kalpas he
offers alms to this tower, flowers, incense, various kinds of
necklaces, heavenly robes and assorted musical instruments, and burns
fragrant oil and lamps of butter oil that constantly light up the area
around. In the evil age of the Latter Day of the Dharma if there is
someone who can uphold this sutra, it will be as though he supplied all
alms ascribed above. If someone can uphold this sutra, it will be as
though in the presence of the Buddha he should use ox-head sandalwood to
build monks quarters as an offering, or thirty-two halls as high as eight
tala trees, or supply all kinds of superior foods and wonderful clothes
and bedding, residences for assemblies of hundreds, thousands, gardens,
groves, pools and lakes, exercise grounds and caves for meditation, all
with various kinds of fine adornments. If someone with a believing and
understanding mind accepts, upholds, reads, recites and copies this
sutra or causes others to copy it or offers alms to the sutra
rolls, scattering flowers, and incense and powdered incense or constantly
burning fragrant oil extracted from sumana, champaka or atimuktaka
flowers, if he offers alms such as these he will gain immeasurable
merits, boundless as the open air, and his blessings will also be like
this. How much more so if one upholds this sutra and at the same time
dispense alms, keeps the precepts, is forbearing, delights in
meditation, and never gives way to anger or evil speaking. If one displays
reverence toward memorial towers, humbles himself before monks, gives a
wide berth to an arrogant mind, constantly ponders upon wisdom and is
never angry when asked difficult questions but responds compliantly with an
explanation - if one can carry out such practices, his merits will be
beyond measure.
If you see a teacher of the Dharma who has cultivated
virtues such as these, you should scatter heavenly flowers over
him, clothe his body in heavenly robes, bow your head before his feet in
salutation, and in your mind imagine you see the Buddha. You should also
think to yourself: before long he will proceed to the place of
practice and attain a state of no outflows and no action, bringing wide
benefits to heavenly and human beings! In the place where such a person
resides, where he walks, sits or lies down, or recites even one verse of
scripture, there you should erect a tower adorned in a fitting and
wonderful manner and offer alms of various kinds to it. When a son of the
Buddha dwells in such places the Buddha will accept and utilize them, and
constantly in their midst will walk, sit or lie down.
The Lotus
Sutra Translated by Burton Watson
Chapter
Eighteen: The Benefits of Joyful Acceptance
At that time the bodhisattva and mahasattva
Maitreya said to the Buddha: World-Honored One, if there are good men or good
women who, hearing this Lotus Sutra, respond with joy, what amount of blessings
do they acquire?"
Then he spoke in verse, saying:
After the
World-Honored One has passed into extinction, if those who hear this
sutra are able to respond with joy, what a mount of blessings will they
acquire?
At that time the Buddha said to the bodhisattva Maitreya:
"Ajita, after the Tathagata has entered extinction, suppose there are monks,
nuns, laymen, laywomen, or other persons of wisdom, whether old or young, who,
hearing the sutra, respond with joy and, leaving the Dharma assembly, go to some
other place, perhaps a monks quarters, a spot that is deserted and quiet, a
city, a community, the settlement or a village, and there in accordance with
what they have heard they put forth effort and preaching in expounding for the
sake of their parents and relatives, their good friends and acquaintances. These
persons, after hearing, respond with joy and they too set about spreading the
teachings. One person, having heard, responds with joy and spreads the
teachings, and the teachings in this way continue to be handed along from one to
another until they reach a fiftieth person.
"Ajita, the benefits
received by this fiftieth good man or good woman who responds with joy I will
now describe to you - he must listen carefully. Imagine all the beings in the
six paths of existence of four hundred ten thousand million asamkhya worlds, all
the four kinds of living beings, those born from the egg, those born from the
womb, those born from dampness, and those born by transformation, those with
form, those without form, those with thought, those without thought, those who
are not with thought, those who are not without thought, those without legs,
those with two legs, four legs or many legs. And imagine that, among all of this
vast number of living beings, a person should come who is seeking blessings and,
responding to their various desires, dispenses objects of amazement and
playthings to all these living beings. Each one of these living beings is given
gold, silver, lapis lazuli, sheashell, agate, coral, amber, and other wonderful
and precious gems, as well as elephants, horses, carriages, and palaces and
towers made of the seven treasures, enough to fill a whole Jambudvipa. This
great dispenser of charity, having handed out gifts in this manner for a full
eighty years, then thinks to himself: I have already doled out objects of
amusement and playthings to these living beings, responding to various desires.
But these living beings are now old and decrepit, their years over eighty, their
hair white, their faces wrinkled, before long they will die. I now should employ
the law of the Buddha to instruct and guide them.
"Immediately he
gathers all the living beings together and propagates the Dharma among them,
teaching, benefiting and delighting them. In one moment all are able to attain
the way of the srota-apanna, the way of the sakridagamin, the way of the
anagamin, and the way of arhat, to exhaust all outflows and enter deeply into
meditation. All attain freedom and become endowed with eight emancipations. Now
what is your opinion? Are the benefits gained by this great dispenser of charity
many are not?"
Maitreya said to the Buddha: "World-Honored One, this
man's benefits are very many indeed, immeasurable and boundless. Even if this
dispenser of charity had merely given all those playthings to living beings, his
benefits would still be immeasurable. And how much more so when he has enabled
them to attain the fruits of arhatship!"
The Buddhas said to Maitreya:
"I will now state the matter clearly for you. This man gave all these objects of
amusement to living beings in the six paths of existence of four hundred ten
thousand million asamkhya worlds and also made it possible for them to attain
the fruits of arhatship. But the benefits that he gains do not match the
benefits of the fiftieth person who hears just one verse of the Lotus Sutra and
responds with joy. They are not equal to one hundredth, one thousandth, one part
in a hundred, thousand, ten thousand, a million. Indeed it is beyond the power
of calculation, simile or parable to express the comparison.
"Ajita, the
benefits gained by even the fiftieth person who hears the Lotus Sutra as it is
handed along to him responds with joy. His blessings are greater by an
immeasurable, boundless asamkhya number, and are in fact incomparable.
"Moreover, Ajita, suppose a person for the sake of this sutra visits a
monks quarters and, sitting or standing, even for a moment listens to it and
accepts it. As a result of the benefits so obtained, when he is reborn in his
next existence he will enjoy the finest, most superior and wonderful elephants,
horses and carriages, and palanquins decked with rare treasures, and will mount
up to the heavenly palaces. Or suppose there is a person who is sitting in the
place where the Dharma is expounded, and when another person appears, the first
person urges them to sit down and listen, or offers to share his seat and so
persuades him to sit down. The benefits gained by this person will be such that
when he is reborn he will be in a place where lord Shakra is seated, where the
heavenly king Brahma is seated, or were a wheel-turning sage king is seated.
"Ajita, suppose there is a person who speaks to another person, saying,
'There is a sutra called the Lotus. Let us go together and listen to it.' And
suppose, having been urged, the other person goes and even for an instant
listens to the sutra. The benefits of the first person will be such that when he
is reborn he will be born in the same place as dharani bodhisattvas. He will
have keen faculties and wisdom. For a hundred, a thousand, ten thousand ages he
will never be struck dumb. His mouth will not emit a foul odor. His tongue will
never been afflicted, nor will his mouth be afflicted. His teeth will not be
stained or black, nor will they be yellow or widely spaced, nor will they be
missing or fall out or be at an angle or crooked. His lips will not droop down
or curl back or be rough or chapped or afflicted with sores or misshapen or
twisted or too thick or too big or black or discolored or unsightly in any way.
His nose will not be too broad or flat or crooked or too highly arched. His face
will not be swarthy, nor will it be long and narrow, or sunken and distorted. He
will not have a single unsightly feature. His lips, tongue and teeth will all be
handsomely proportioned. His nose will be long and high, his face round and
full, his eyebrows long and set high, his forehead broad, smooth, and well
shaped, and he will be endowed with all the features proper to a human being. In
each existence he is born into, he will see the Buddha, hear his Dharma, and
have faith in his teachings.
"Ajita, just observe! The benefits gained
merely by encouraging one person to go and listen to the Dharma are such as
this! How much more, then, if one single-mindedly hears, preaches, reads, and
recites the sutra and before the great assembly makes distinctions of the sake
of people and practices it as the sutra instructs!"
At that time the
World-Honored One, wishing to state his meaning once more, spoke in verse form,
saying:
If someone in the Dharma assembly is able to hear this
sutra, even just one verse, and responding with joy, preaches it to
others, and in this way the teachings are handed along till they a reach
the fiftieth person, the blessings gained by this last person are such as
I will now define. Suppose there is a great dispenser of charity who
bestows goods on immeasurable multitudes, doing this for a full eighty
years, responding to each person's desires. Seeing the signs of
decrepitude and old age, the white hair and wrinkled face, the missing
teeth, the withered form, he thinks, "Their death is not far off; I must
now teach them so they can gain the fruits of the way!" Immediately for
their sake he employs an expedient means, preaching the true Dharma of
nirvana: "Nothing in this world is lasting or firm but all are like
bubbles, foam, heat shimmer. Therefore all of you must quickly learn to
hate it and be gone!" When the people here this Dharma, all are able to
become arhats endowed with the six transcendental powers, the three
understandings and eight emancipations. But the fiftieth person who hears
one verse [of the Lotus sutra] and responds with joy gains blessings that are
far greater, beyond description by simile or parable. And if one who has
had the teachings passed along to him receives blessings that are
immeasurable, how much more so one who in the Dharma assembly first hears
the sutra and responds with joy. Suppose someone encourages another
person, urging him to go and listen to the Lotus, saying, "This sutra is
profound and wonderful, hard to encounter in a thousand, ten thousand
kalpas!" And suppose, as urged, the person goes to listen, even though he
listens for just a moment. The blessings that the first person gets in
reward
I will now describe in detail: Age after age, no afflictions of
the mouth, no teeth missing, yellow or blackened, lips that are not thick,
curled or defective, no fateful features, a tongue not dry, black or too
short; nose high, long and straight, forehead broad, smooth and well
shaped, face and eyes ball properly aligned and impressive, the kind
people delight to look at, breath free of foul odor, a fragrance of utpala
flowers constantly emitted by the mouth. Suppose one goes to the monks
quarters expressly to listen the Lotus Sutra and listens with joy for just
a moment - I will now describe his blessings. In existences to come among
heavenly and human beings he will acquire wonderful elephants, horses,
carriages, palanquins adorned with rare jewels, and will mount to the
palaces of heaven. If in the place where the law is expounded one
encourages someone to sit and hear the sutra, the blessings he acquires will
enable him to gain the seat of Shakra, Brahma and the wheel-turner. How
much more so if one listens single-mindedly, explains and expounds the
meaning, and practices the sutra as the sutra instructs - that person's
blessings know no bounds!
The Lotus Sutra Translated by Burton
Watson
Chapter Nineteen: The Benefits of the
Teacher of the Dharma
At that time the
Buddha said to the bodhisattva and mahasattva Constant Exertion: 'If good men or
good women accept and uphold this Lotus Sutra, if they read it, recite it,
explain and preach it, or transcribe it, such persons will obtain eight hundred
eye benefits, twelve hundred ear benefits, eight hundred nose benefits, twelve
hundred tongue benefits, eight hundred body benefits, and twelve hundred mind
benefits. With these benefits they will be able to adorn their six sense organs,
making all of them pure.
"These good men and good women, with the pure
physical eyes they received from their parents at birth, will view all that
exists in the inner and our parts of thousand-million-fold world, its mountains,
forests, rivers and seas, down as far as the Avichi hell and up to this Summit
of Being. And in the midst they will see all the living beings, and also see and
understand all the causes and conditions created by their deeds and the births
that await them as result and recompense for those deeds."
At that time
the World-Honored One, wishing to state his meaning once more, spoke in verse
form, saying:
If in the midst of the great assembly someone with a
fearless mind preaches this Lotus Sutra, listen to the benefits he will
receive! Such a person gains eight hundred benefits of superior
eyes. As a result of these adornments his eyes become extremely
pure. With the eyes received that birth from his parents he will view all
the three thousand worlds, their inner and outer parts, their Mount
Meru, their Sumeru, the Iron Encircling Mountains and all the other
mountains and forests, the waters of their great seas, rivers and
streams, down as far as the Avichi hell, up to the Summit of Being
heaven. And he will see all the living beings in their midst. Though he
has not yet gained heavenly eyes, the power of his physical eyes will be such
as this.
"Moreover, Constant Exertion, if good men or good women accept
and uphold this sutra, if they read it, recite it, explain and preach it, or
transcribe it, they will gain twelve hundred ear benefits with which to purify
their ears so they can hear all the different varieties of words and sounds in
the thousand-millionfold world, down as far as the Avichi hell, up to the Summit
of Being, have been in its inner and our parts. Elephant sounds, horse sounds,
ox sounds, carriage sounds, weeping sounds, lamenting sounds, conch sounds, drum
sounds, bell sounds, chime sounds, sounds of laughter, sounds of speaking, men's
voices, women's voices, boys' voices, girls' voices, the voice that is not the
Dharma, bitter voices, merry voices, voices of common mortals, voices of sages,
happy voices, unhappy voices, voices of heavenly beings, dragon voices, yaksha
voices, gandharva voices, asura voices, garuda voices, kimnara voices, mahoraga
voices, the sound of fire, the sound of water, the sound of wind, voices of hell
dwellers, voices of beasts, voices of hungry spirits, monks' voices, nuns'
voices, voices of voice hearers, voices of pratyekabuddhas, voices of
bodhisattvas and voices of Buddhas. In a word, although the person has not yet
gained heavenly ears, with the pure and ordinary ears that he received at birth
from his parents he will be able to hear and understand all the voices that
exist in the inner and outer parts of thousand-millionfold world. And though in
this manner he can distinguish all the various kinds of sounds and voices, this
will not impair his hearing faculty."
At that time the World-Honored
One, wishing to state his meaning once more, spoke in verse form, saying:
With the ears received at birth from one's parents, pure and without
stain or defilement, with these ordinary ears one can hear the sounds of
the three thousand worlds, elephant, horse, carriage, ox sounds, bell,
chime, conch, drum sounds, lute and harp sounds, pipe and flute
sounds; the sound of pure and beautiful singing one can hear without
becoming attached to it. The countless varieties of human voices - one can
hear and understand all these. Again one can hear the voices of heavenly
beings, subtle and wonderful song sounds, and one can hear men and women's
voices, the voices of young boys and young girls. In the midst of hills,
rivers and steep valleys the voice of the kalavinka, the jivakajivaka and
other birds- all these sounds he will hear. From the tormented multitudes
of hell the sounds of various kinds of suffering and distress, sounds of
hungry spirits driven by famine and thirst as they search for food and
drink, of the asuras who live on the shores of the great sea when they
talk among themselves or emit loud cries. Thus he who preaches the
Dharma can dwell safely among all these, hearing these many voices from
afar without ever impairing his faculties of hearing. In the worlds of the
ten directions when beasts and birds call to another this person who
preaches the Dharma hears them all from where he is. In the Brahma heaven
and above, the Light Sound Heaven, All Pure heaven, and up to the Summit
of Being heaven, the sounds of the voices talking there - the teacher of
the Dharma, dwelling here, can hear them all. All the multitude of
monks and all the nuns, whether they are reading or reciting the
scriptures or preaching them for the sake of others - the teacher of the
Dharma dwells here, can hear them all. And when there are
bodhisattvas who read and recite the sutra teachings or preach them for
the sake of others or select passage and explain their meaning, the sounds
of their voices - he can hear them all. When the Buddhas, great sages and
venerable ones, teach and convert living beings, in the midst of the great
assembly expounding and preaching the subtle and wonderful Dharma, one who
upholds the Lotus Sutra can hear them all. All the sounds in the inner and
outer parts of the thousand-million-fold world, down to the Avichi
hell, up to the Summit of Being heaven - he can hear all these
sounds and never impair his faculties of hearing. Because the faculties of
his ears or so keen he can distinguish and understand all the sounds. One
who upholds the Lotus Sutra, though he has not yet gained heavenly
ears, can do this simply through the ears he was born with - such are the
benefits he gains.
"Moreover, Constant Exertion, if good men or good
women accept and uphold this sutra, if they read it, recite it, explain and
preach it, or transcribe it, they will succeed in gaining eight hundred nose
benefits with which to purify their faculty of smell so they can detect all the
different fragrances from top to bottom and in the inner and our parts of a
thousand-million-fold world, the fragrance of sumana flowers, jatika flowers,
mallika flowers, champaka flowers, patala flowers, red lotus flowers, blue lotus
flowers, white lotus flowers, the fragrance of flowering trees, fruit trees,
sandalwood, aloes, tamalapatra and tagara, as well as incense blended from
thousand, ten thousand ingredients, powdered incense, pellet incense or paste
incense. One who upholds this sutra while dwelling here, will be able to
distinguish all these.
"Moreover he will be able to distinguish and
identify the odors of living beings, of elephants, horses, oxen, sheep and so
forth, the odor of a man, a woman, a boy child, a girl child, and odors of
plants, trees, thickets and forests. Whether they are near or far off, he will
be able to detect all these odors and distinguish one from the other without
error.
"One who upholds this sutra, though he dwells right here, will
also be able to detect orders of the various heavens in the sky above. The scent
of a parijataka and kovidara trees, of mandarava flowers, great mandarava
flowers, great manjushaka flowers, sandalwood, aloes, various kinds of powdered
incense, and incense made of an assortment of flowers - of heavenly scents from
which they are derived or blended, there are non that he cannot detect and
identify.
"He will also be able to detect the scent of the bodies of
heavenly beings. The scent when Shakra Devanam Indra is in his superb palace
amusing himself and satisfying the five desires, or the scent when he is in the
Hall of the Wonderful Dharma preaching the Dharma for the heavenly beings of
Trayastrimsha, or the scent when he is wondering at leisure in his gardens, as
well as the scent of the bodies of the other male and female heavenly beings -
all these he will be able to detect from a far.
"He will thus be able to
extend his awareness up to the Brahma heaven and even higher to the Summit of
Being heaven, detecting the scent of all bodies of the heavenly beings, who also
detect the incense burned by the heavenly beings. Moreover the scent of the
voice-hearer's, of pratyekabuddhas, of bodhisattvas and of the bodies of the
Buddhas - all these he will detect from afar and will know where these beings
are. And although he can detect all these scents, his faculty of smell will not
be impaired or disordered. If he should wish to distinguish one scent from
another and describe it for someone else, he will be able to recall it without
error."
At that time the World-Honored One, wishing to state his meaning
once more, spoke in verse form, saying:
The purity of such person's nose
will be such that throughout this world he will be able to detect and
identify all manner of odors, fragrant or foul, sumana and jatika
flowers, tamalapatra and sandalwood, the scent of aloes and cassia, the
scent of various flowers and fruits. And he will know the scent of living
beings, the scent of men and women. Though this preacher of the Dharma
dwells far off, he will detect the scents and know where the persons
are. Wheel-turning kings of great authority, Lesser wheel turners and
their sons, their ministers and palace attendants - he will detect their
scent and know where they are. Precious treasures adorning the
body, treasure storehouses in the earth, jewel ladies of wheel-turning
kings - he will detect their scent where they are. Ornaments to adorn the
bodies of persons, clothing and necklaces, all kinds of paste incense
- by detecting these he will know who the wearers are. When heavenly
beings walk or sit, amuse themselves or carry out magical
transformations," the upholder of the Lotus by detecting their scent can
know all this. Blossoms and fruits of various trees, and aroma of butter
oil - the upholder of the sutra, dwelling here, knows where all these
are. Deep in the mountains, in steep places where blossoms of the
sandalwood tree unfold, living beings are in their midst - by detecting
the scent he can know all this. Living beings in the Iron Encircling
Mountains, in the great seas or in the ground - the upholder of this sutra
detects their scent and knows were all of them are. When male and female
asuras and their retinues of followers fight with one another or amuse
themselves, he detects the scent and knows all this. On the broad plains,
in narrow places, lions, elephants, tigers, wolves, buffaloes and water
buffaloes - by detecting their scent he knows were they are. When a woman
is pregnant and no one can determine if the child is male or female, if it
will lack normal faculties or be inhuman, by detecting the scent he can know
all this. And through this power to detect scents he knows when a woman
will be successful or not, if the pregnancy will be successful or not, if
she will be delivered safely of a healthy child. Through his power of detect
scents he knows the thoughts of men and women, if their minds are stained
by desire, stupidity or anger, and he knows if they are practicing
good. Hoards of goods that are stored in the earth, gold, silver and
precious treasures, things heaped in bronze vessels - by detecting the
scent he can tell where they all are. Various kinds of necklaces whose
value cannot be appraised - by the scent he knows if they are precious or
worthless, where they came from and where they are now. Flowers in the
heavens above, mandaravas, manjushakas, parijataka trees - detecting
their scent, he knows all these. The palaces in the heavens above in their
separate grades of upper, intermediate, and lower, adorned with numerous
jeweled flowers - detecting their scent, he knowo them all. The heavenly
gardens and groves, the superb mansions, the observatories, the Hall of the
Wonderful Dharma, and those taking pleasure in their midst - detecting
their scent, he knows them all. When heavenly beings listen to the
Dharma or indulge the five desires, coming and going, walking, sitting,
lying down - detecting their scent, he knows them all. The robes worn by
heavenly women when, adorned with lovely flowers and perfumes, they whirl
and circle in enjoyment - detecting their scent, he knows them all. Thus
extending his awareness upward to the Brahma heaven, by detecting their
scent, he knows all those who enter meditation or emerge from
meditation. In the Light Sound and All Pure heavens and up to the Summit
of Being, those born for the first time, those who have departed
- detecting their scent, he knows them all. The multitude of
monks diligent at all times with regard to the Dharma, whether sitting or
walking around or reading a reciting the sutra teachings, sometimes under
the forest trees concentrating their energies, sitting in meditation - the
upholder of the sutra detects their scent and knows were all of them
are. Bodhisattvas firm and unbending in will, sitting in meditation or
reading the sutras or preaching the Dharma for others - by detecting their
scent he knows them all. The World-Honored Ones, present in all
quarters, revered and respected by all, pitying the multitude, preaching
the Dharma - by detecting their scent he knows them all. Living beings who
in the Buddhas presence hear the sutra and all rejoice, who practice as
the Dharma prescribes - by detecting their scent he knows them all. Though
he has not yet acquired the nose possessed by a bodhisattva of the Dharma of
no outflows, the upholder of the sutra before then will acquire a nose
with the marks described here.
"Moreover, Constant Exertion, if good men
or good women except and uphold this sutra, if they read it, recite it, explain
and preach it, or transcribe it, they will gain twelve hundred tongue benefits.
Whether something is good tasting or vile, whether it is flavorful or not, and
even things that are bitter or astringent, when encountered by the faculties of
this person's tongue will be a changed into superb flavors as fine as the sweet
dew of heaven, and there will be none that are not pleasing.
"If with
these faculties of the tongue he undertakes to expound and preaching in the
midst of the great assembly, he will produce a deep and wonderful voice capable
of penetrating the mind and causing all who hear it to rejoice and delight. When
the men and women of heaven, Shakra, Brahma and other heavenly beings, hear the
sound of this deep and wonderful voice expounding and preaching, advancing and
argument point by point, they will all gather to listen. Dragons and dragon
daughters, yakshas and yaksha daughters, gandharvas and gandharva daughters,
asuras and asura daughters, garudas and garuda daughters, kimnaras and kimnara
daughters, mahoragas and mahoraga daughters will all gather close around its
possessor in order to listen the Dharma, and will revere him and offer alms.
Monks, nuns, laymen, laywomen, monarchs, princes, ministers and their retinues,
petty wheel-turning kings and great wheel-turning kings with their seven
treasures and thousand sons and inner and outer retinues will ascend their
palaces and all come to listen to the Dharma.
"Because this bodhisattva
is so skilled of preaching the Dharma, the Brahmans, householders and people
throughout the country will for the remainder of their lives follow and wait on
him and offer him alms. Voice-hearers, pratyekabuddhas, bodhisattvas and Buddhas
will constantly delight to see him. Wherever this person is, the Buddhas will
all face in that direction when they preach the Dharma, and he will be able to
accept and uphold all the doctrines of the Buddha. And in addition he will be
able to emit the deep and wonderful sound of the Dharma."
At that time
the World-Honored One, wishing to state his meaning once more, spoke in verse
form, saying:
The faculties of this person's tongue will be so
pure that he will never experience any bad tastes, but all that he
eats will become like sweet dew. With his deep, pure and wonderful
voice he will preach the Dharma in the great assembly, employing causes,
conditions and similes to lead and guide the minds of living
beings.
All who hear him will rejoice and offer him their finest
alms. Heavenly beings, dragons, yakshas, as well as asuras and
others will all approach him with reverent minds and together come to hear
the Dharma. If this preacher of the Dharma wishes to use his wonderful
voice to fill the three thousand worlds he can do so at
will. Wheel-turning kings great and small and their thousand sons and
retinues will press their palms together with reverent minds and
constantly come to hear and accept the Dharma. Heavenly beings, dragons,
yakshas, rakshasas and pishachas likewise with rejoicing minds will
constantly delight in coming to bring alms. The heavenly king Brahma, the
devil king, the deities Freedom and Great Freedom, all the multitude of
heavenly beings will constantly come to where he is. The Buddhas and their
disciples, hearing the sound of him teaching the Dharma, will keep him
constantly in their thoughts and guard him and at times show themselves for
his sake.
"Moreover, Constant Exertion, if good men or good women except
and uphold this sutra, if they read it, recite it, explain and preach it, or
transcribe it, they will gain eight hundred body benefits. They will acquire
pure bodies, like pure lapis lazuli, such as living beings delight to see.
Because of the purity of their bodies, when the living beings of the
thousand-millionfold world are born or die, when they are born in upper or lower
regions, in fair or ugly circumstances, in good places or bad, they will all be
reflected [in these bodies]. The mountain kings of Iron Encircling Mountains,
the Great Iron Encircling Mountains, Mount Meru and Mahameru, as well as living
beings in their midst, will all be reflected therein. Down to the Avichi hell,
upward to the Summit of Being, all the regions and their living beings will be
reflected therein. Voice-hearers, pratyekabuddhas, bodhisattvas, Buddhas
preaching the Dharma - the forms and shapes of these will be reflected in their
bodies."
At that time the World-Honored One, wishing to state his
meaning once more, spoke in verse form, saying:
If one upholds the Lotus
Sutra his body will be very pure, like pure lapis lazuli - living
beings will all delight to see it. And it will be like a pure bright
mirror in which forms and shapes are all reflected. The bodhisattva in his
pure body will see all that is in the world; he alone will see
brightly what is not visible to others. Within the three thousand
worlds all the mass of burgeoning creatures, heavenly and human beings,
asuras, hell dwellers, spirits, beasts - their forms and shapes in this
way will all be reflected in his body. The palaces of the various
heavens upward to the Summit of Being, the Iron Encircling
Mountains, the mountains Meru and Mahameru, the great seas and other
waters - all will be reflected in his body. The Buddhas and
voice-hearers, Buddha sons and bodhisattvas, whether alone or in the
assembly preaching the Dharma - all will be reflected. Though this person
has not yet acquired the wonderful body of Dharma nature, free of
outflows, because the purity of his ordinary body all things we reflected
in it.
"Moreover, Constant Exertion, if good men or good women except and
uphold this sutra after the Tathagata has entered extinction, if they read it,
recite it, explain and preach it, or transcribe it, they will acquire twelve
hundred mind benefits. Because of purity of their mental faculties, when they
hear no more than one verse or one phrase [of the sutra], they will master
immeasurable and boundless numbers of principles. And once having understood
these principles, they will be able to expound and preach on the single phrase
or a single verse for a month, for four months, or for a whole year, and the
doctrines that they preach during that time will conform to the gist of the
principles and will never be contrary to true reality.
"If they should
expound some text of the secular world or speak on matters of government or
those relating to wealth and livelihood, they will in all cases conform to the
correct Dharma. With regard to the living beings in the six realms of existence
of a thousand-million-fold world, they will understand how the minds of those
living beings work, how they move, what idle theories they entertain.
"Thus although they have not yet acquired the wisdom of no outflows, the
purity of their minds will be a such that the thought of these persons, their
calculations and surmises and the words they speak, will in all cases represent
the Dharma of the Buddha, never departing from the truth, and also conform with
what was preached in the sutras of former Buddhas."
At that time the
World-Honored One, wishing to the state his meaning once more, spoke in verse
form, saying:
The minds of these persons will be pure, bright, keen,
without stain or defilement. And with these wonderful mental
faculties they will understand the superior, intermediate and inferior
Dharma. Hearing no more than one verse, they will master immeasurable
principles and able to preach them step by step in accordance with the
Dharma for a month, four months, or a year. All the living beings in
the inner and our parts of this world, heavenly beings, Dragons,
humans, yakshas, spirits, those in the six realms of existence and all
the various thoughts they have - upholders of Lotus Sutra as their
reward will know all these in an instant! The countless Buddhas of the ten
directions, adorned with the marks of a hundred blessings, for the sake of
living beings preach the Dharma, and such persons, hearing it, will be able
to accept and uphold it. They will ponder immeasurable
principles, preach the Dharma in an immeasurable number of ways, yet from
start to finish never forget or make a mistake, because they are upholders of
the Lotus Sutra. They will understand the characteristics of all
phenomena, accord with principles, recognizing their proper order, be
masters of names and words, and expound and preach things as they understand
them. What these persons preach is in all cases the Dharma of former
Buddhas, and because they expound this Dharma they have no fear before the
assembly. Such as a purity of the mental faculties of these upholders of
the Lotus Sutra. Though they have not yet obtained freedom from
outflows before that they will manifest the marks described here. While
these persons uphold this sutra they will dwell safely on rare ground, by
all living beings delighted in, loved and respected, able to employ a
thousand, ten thousand varieties of apt and skillful words to make
distinctions, expound and preach - because they uphold the Lotus
Sutra.
The Lotus Sutra Translated by Burton Watson
Chapter Twenty: Bodhisattva Never Disparaging
At that time the Buddha said to the
bodhisattva and mahasattva Gainer of Great Authority: 'You should understand
this. When monks, nuns, laymen or laywomen uphold the Lotus Sutra, if anyone
should speak ill of them, curse or slander them, he will suffer severe
recompense for his crime, as I have explained earlier. And I have also explained
earlier the benefits gained by those who uphold the sutra, namely, purification
of their eyes, ears, nose, tongue, body, and mind.
"Gainer of Great
Authority, long ago, an immeasurable, boundless, inconceivable number of
asamkhya kalpas in the past, there was a Buddha named Awesome Sound King
Tathagata, worthy of offerings, of right and universal knowledge, perfect
clarity and conduct, well gone, understanding the world, unexcelled trainer of
people, teacher of heavenly and human beings, Buddha, World-Honored One. His
kalpa was called Exempt from Decay and his land was called Great Achievement.
"This Buddha Awesome Sound King during the age when he lived preached
the Dharma for heavenly and human beings and asuras. For those who were seeking
to become voice-hearers he responded by preaching the Dharma of the four noble
truths so that they could transcend birth, old age, sickness and death and
eventually attain nirvana. For those seeking to become pratyekabuddhas he
responded by preaching the Dharma of the twelve-linked chain of causation. For
the bodhisattvas, as a means to lead them to anuttara-samyak-sambodhi, he
responded by preaching the Dharma of the six paramitas so they could eventually
gain the Buddha wisdom.
"Gainer of Great Authority, this Buddha Awesome
Sound King had a life span of kalpas equal to four-hundred thousand million
nayutas of Ganges sands. His correct Dharma endured in the world for as many
kalpas as there are dust particles in one Jambudvipa. His counterfeit Dharma
endured in the world for as many kalpas as there are dust particles in the four
continents. After this Buddha had finished bringing great benefits to living
beings, he passed into extinction.
"After his Correct Dharma and
Counterfeit Dharma had come to an end, another Buddha appeared in the same land.
He too was named Awesome Sound King Tathagata, worthy of offerings, of right and
universal knowledge, perfect clarity and conduct, well gone, understanding the
world, unexcelled worthy, trainer of people, teacher of heavenly and human
beings, Buddha, World-Honored One. This process continue until twenty-thousand
million Buddhas had appeared one after another, all bearing the same name.
"After the original Awesome sound King Tathagata had passed into
extinction, and after his Correct Dharma had also passed away, in the period of
his Counterfeit Dharma, monks of overbearing arrogance exercised great authority
and power. At this time there was a bodhisattva monk named Never Disparaging.
Now, Gainer of Great Authority, for what reason was he named Never Disparaging?
This monk, whatever persons he happened to meet, whether monks, nuns, Laymen or
laywomen, would bow in obeisance to all of them and speak words of praise,
saying, 'I have profound reverence for you, I would never dare treat you with
disparaging and arrogance. Why? Because you are all practicing the bodhisattva
way and are certain to attain Buddhahood.'
"This monk did not devote his
time to reading or reciting the scriptures, but simply want about bowing to
people. And if he happened to see any of the four kinds of believers far off in
the distance, he would purposely go to where they were, bow to them and speak
words of praise, saying, 'I would never dare disparage you, because you are all
certain to attain Buddhahood!'
"Among the four kinds of believers there
were the those who gave way to anger, their minds lacking in purity, and they
spoke ill of him and cursed him, saying, 'This ignorant monk - were does he come
from, presuming to declare that he does not disparage us and bestowing on us a
prediction that we will attain Buddhahood? We have no use for such vain and
irresponsible predictions!'
"Many years passed in this way, during which
this monk was constantly subjected to curses and abuse. He did not give way to
anger, however, but each time spoke the same words, 'You are certain to attain
Buddhahood.' When he spoke in this manner, some among the group would take
sticks of wood or tiles and stones and beat and pelt him. But even as he ran
away and took up his stance at a distance, he continued to call out in a loud
voice, ' I would never dare disparage you, for you are all certain to attain
Buddhahood!' And because he always spoke these words, the overbearing arrogant
monks, nuns, laymen and laywomen gave him the name Never Disparaging.
"When this monk was on the point of death, he heard up in the sky fully
twenty thousand, ten thousand, a million verses of the Lotus Sutra that had been
previously preached by the Buddha Awesome Sound King, and he was able to accept
and uphold them all. Immediately he gained the kind of purity of vision and
purity of the faculties of the ear, nose, tongue, body and mind that have been
described above. Having gained this purity of the six faculties, his life span
was increased by two hundred ten million nayutas of years, and he went about
widely preaching the Lotus Sutra for people.
"At that time, when the
four kinds of believers who were overbearingly arrogant, the monks, nuns, laymen
and laywomen who had looked with contempt on this monk and given him the name
Never Disparaging - when they saw that he had gained great transcendental
powers, the power to preach pleasingly and eloquently, the power of great
goodness and tranquility, and when they heard his preaching, they all took faith
in him and willingly became his followers.
"This bodhisattva converted a
multitude of a thousand, ten thousand, a million, causing them to abide in the
state of anuttara-samyak-sambodhi. After his life came to an end, he was able to
encounter two thousand million Buddhas, all bearing the name Sun Moon Bright,
and in the midst of their Dharma he preached this Lotus Sutra. Through the
causes and conditions created thereby, he was also able to encounter two
thousand million Buddhas, all with the identical name Cloud Freedom Lamp King.
In the midst of the Dharma of these Buddhas, he excepted, upheld, read, recited
and preached this sutra for the four kinds of believers. For that reason he was
able to gain perfection of his ordinary eyes, and the faculties of his ears,
nose, tongue, body and mind were likewise purified. Among the four kinds of
believers he preached Dharma with no fear in his mind.
"Gainer of Great
Authority, this bodhisattva and mahasattvas Never Disparaging in this manner
offered alms to a vast number of Buddhas, treating them with reverence and honor
and praising them. Having planted these good roots, he was later able to
encounter a thousand, ten thousand, a million Buddhas, and in the midst of the
Dharma of these Buddhas, he preached this sutra, gaining benefits about him to
attain Buddhahood.
"Gainer of Great Authority, what do you think? The
bodhisattva Never Disparaging who lived at that time - could he be unknown to
you? In fact he was none other than I myself! If in my previous existences I had
not accepted, upheld, read and recited this sutra and preached it for others, I
would never have been able boat to attain anuttara-samyak-sambodhi so quickly.
Because in the presence of those earlier Buddhas I accepted, upheld, read and
recited this sutra and preached it for others, I was able quickly to attain
anuttara-samyak-sambodhi.
"Gainer of Great Authority, at that time
before the four kinds of believers, the monks, nuns, laymen and many women,
because anger arose in their minds and they threatened me with disparagement and
contempt, were for two hundred million kalpas never able to encounter a Buddha,
to hear the Dharma, or to see the community of monks. For a thousand kalpas they
underwent great suffering and Avichi hell. After they had finished paying for
their offenses, they once more encountered the bodhisattva Never Disparaging,
who instructed them in anuttara-samyak-sambodhi.
"Gainer of Great
Authority, what do you think? The four kinds of believers who at that time
constantly disparaged this bodhisattva - could they be unknown to you? They are
in this assembly now, Bhadrapala and his group, five hundred bodhisattvas; Lion
Moon and her group, five hundred laymen, all having reached the state where they
will never regress in their search for anuttara-samyak-sambodhi!
"Gainer
of Great Authority, you should understand that this Lotus Sutra richly benefits
the bodhisattvas and mahasattvas, for it can cause them to obtain
anuttara-samyak-sambodhi. For this reason, after the Tathagata has passed into
extinction, the bodhisattvas and mahasattvas should at all times accept, uphold,
read, recite, explain, preach and transcribe this sutra."
At that time
the World-Honored One, wishing to state his meaning once more, spoke in verse
form, saying:
In the past there was a Buddha named Awesome Sound
King, of immeasurable supernatural powers and wisdom, leading and guiding
one and all. Heavenly and human beings, dragons, spirits joined in
offering him alms. After this Buddha had entered extinction, when his
Dharma was about to expire, there was a bodhisattva named Never
Disparaging. The four kinds of believers at that time scrutinized and
adhered to the Dharma. The bodhisattva Never Disparaging would go to where
they were and speak to them, saying, "I would never disparage you, for
you are practicing the way and all of you will become Buddhas!" When the
people heard this, they gibed at him, cursed and reviled him, but the
bodhisattva Never Disparaging bore all this with patience. When his
offenses had been wiped out and his life was drawing to a close, he was
able to hear this sutra and his six faculties were purified. Because of
his transcendental powers his life span was extended, and for the sake of
others he preached this sutra far and wide. The many persons who adhered
to the Dharma all received teaching and conversion from this
bodhisattva, who caused them to dwell in the Buddha way. When Never
Disparaging's life ended, he encountered numerous Buddhas, and because he
preached this sutra he gained measurable blessings. Bit by bit he acquired
benefits and quickly completed the Buddha way. Never Disparaging who lived
at that time was none other than myself. And the four kinds of
believers who adhered to the Dharma then, who heard Never Disparaging
say, "You will become Buddhas!" and through the causes thus
created encounter numerous Buddhas - they are here in this assembly, a
group of five hundred bodhisattvas, and the four kinds of believers, men
and women of pure faith who now in my presence listen to the Dharma. In
previous existences I encouraged these persons to listen to and accept
this sutra, the foremost in the Dharma, unfolding it, teaching
people, and causing them to dwell in nirvana. So in age after age they
accepted and upheld scriptures of this kind. A million million ten
thousand kalpas, an inconceivable time will pass before at least one can
hear this Lotus Sutra. A million million ten thousand kalpas, an
inconceivable time will pass before the Buddhas, World-Honored
Ones, preach this sutra. Therefore its practitioners after the Buddha
has entered extinction, when they hear a sutra like this should entertain
no doubts or perplexities but should with a single mind preach this sutra
far and wide, age after age encountering Buddhas and quickly completing
the Buddha way.
The Lotus Sutra Translated by Burton
Watson
Chapter Twenty-one: The Mystic Powers of
the Tathagata
At that time the
bodhisattvas and mahasattvas who had emerged from the earth, numerous as the
dust particles of a thousand worlds, all in the presence of the Buddha
single-mindedly pressed their palms together, gazed up in reverence at the face
of the Honored One, and said to the Buddha: "World-Honored One, after the Buddha
has entered extinction, in the lands where the emanations of the World-Honored
One are present, and in the place where the Buddha has passed into extinction,
we will preach this sutra far and wide. Why? Because we ourselves wish to gain
this great Dharma, true and pure, to accept, uphold, read, recite, explain,
preach, transcribe and offer alms to it."
At that time the World-Honored
One, in the presence of Manjushri and the other immeasurable hundreds,
thousands, ten thousands, millions of bodhisattvas and mahasattvas who from of
old had dwelled in the saha world, as well as the monks, nuns, laymen, laywomen,
heavenly beings, dragons, yakshas, gandharvas, asuras, garudas, kimvaras,
mahoragas, human and nonhuman beings-before all these he displayed his great
supernatural powers. He extended his long broad tongue upward till it reached
the Brahma heaven, and from all his pores he emitted immeasurable, countless
beams of light that illuminated all the worlds in the ten directions.
The other Buddhas, seated on lion thrones underneath the numerous
jeweled trees, did likewise, extending their long broad tongues and emitting
immeasurable beams of light. When Shakyamuni Buddha and other Buddhas beneath
the jeweled trees thus displayed their supernatural powers, they did so for
fully a hundred thousand years. After that they drew in their long tongues
again, coughed in unison, and altogether snapped her fingers. The sounds made by
these two actions filled all the Buddha worlds in the ten directions, and the
earth in all of them quaked and trembled in six different ways.
The
living beings in their midst, the heavenly beings, dragons, yakshas, gandharvas,
asuras, garudas, kimnaras, mahoragas, human and nonhuman beings, thanks to the
Buddha's supernatural powers, all saw in this saha world immeasurable, boundless
hundreds, thousands, ten thousands, millions of Buddhas seated on lion seats
under the numerous jeweled trees, and also saw Shakyamuni Buddha and Many
Treasures Tathagata seated together on a lion seat in the treasure tower.
Moreover, they saw immeasurable, boundless hundreds, thousands, ten thousands,
millions of bodhisattvas and mahasattvas and the four kinds of believers who
reverently surrounded Shakyamuni Buddha.
When they had seen these
things, they were all filled with great joy, having gained what they had never
had before. At the time the heavenly beings in the midst of the sky cried out
with loud voices, saying: "Beyond these immeasurable, boundless hundreds,
thousands, ten thousands, millions of asamkhya worlds there is a land named
saha, and in it a Buddha named Shakyamuni. Now for the sake of the bodhisattvas
and mahasattvas he is preaching in his sutra of the Great Vehicle called the
Lotus of the Wonderful Dharma., a Dharma to instruct the bodhisattvas, one that
is guarded and kept in mind by the Buddhas. You must respond with joy from the
depths of your heart, and also offer obeisance and alms to Shakyamuni Buddha!"
When the various living beings heard the voices in the sky, they pressed
their palms together, faced the saha world, and spoke these words: "Hail,
Shakyamuni Buddha! Hail, Shakyamuni Buddha!"
Then they took different
kinds of flowers, incense, necklaces, banners and canopies, as well as the
ornaments, rare jewels and other wonderful articles that adorned their persons,
and all together scattered them far off in the direction of the saha world. The
objects thus scattered poured in from the ten directions like clouds gathering
together. Then they changed into a jeweled curtain that completely covered the
area where the Buddhas were. At that time the worlds in the ten directions were
opened up so that there was unobstructed passage from one to the other and they
were like a single Buddha land.
At that time the Buddha spoke to
Superior Practices and the others in the great assembly of bodhisattvas, saying:
"The supernatural powers of the Buddhas, as you have seen, are immeasurable,
boundless, inconceivable. If in the process of entrusting this sutra to others I
were to employ these supernatural powers for a measurable, boundless hundreds,
thousands, ten thousands, millions of asamkhya kalpas to describe the benefits
of the sutra, I could never finish doing so. To put it briefly, all the
doctrines possessed by the Tathagata, the storehouse of all the secret
essentials of the Tathagata - all these are proclaimed, revealed, and clearly
expounded in this sutra.
For this reason, after the Tathagata has
entered extinction, you must single-mindedly accept, uphold, read, recite,
explain, preach and transcribe it, and practice it as directed. In any of the
various lands, wherever there are those who accept, uphold, read, recite,
explain, preach, transcribe, or practice it as directed, or wherever the sutra
rolls are preserved, whether in a garden, a forest, beneath a tree, in monks
quarters, in the lodgings of white-robed laymen, in palaces, or in mountain
valleys or the wide wilderness, in all these places one should erect towers and
offer alms. Why? Because you should understand that such spots are places of
religious practice. In such places have the Buddhas gained
anuttara-samyak-sambodhi, in such places have the Buddhas turn the wheel of the
Dharma, in such places have the Buddhas entered parinirvana."
At that
time the World-Honored One, wishing to state his meaning once more, spoke in
verse form, saying:
The Buddhas, saviors of the world, abide in their
great transcendental powers, and in order to please living being they
display immeasurable supernatural powers. Their tongues reach to the Brahma
heaven, their bodies emit countless beams of light. For the sake of those
who seek the Buddha way they manifest these things that are rarely
seen. The sound of the Buddhas coughing, the sound of them snapping their
fingers, is heard throughout the lands in the ten directions and the earth
in all those lands moves in six ways. Because after the Buddha has passed
into extinction there will be those who can uphold this sutra, the Buddhas
are delighted and manifest immeasurable supernatural powers. Because they
wish to entrust this sutra, they praise and extol the person who accepts and
upholds it, and though they should do so for immeasurable kalpas they
could never exhaust their praises. The benefits gained by such a
person are boundless and inexhaustible, like the vast sky in the ten
directions that no one can set a limit to. One who can uphold this
sutra has in effect already seen me, and likewise has seen Many Treasures
Buddha and the Buddhas that are emanations of my body. And he also sees me
today as I teach and convert the bodhisattvas. One who can uphold this
sutra causes me and my emanations, and Many Treasures Buddha who has
already entered extension, all to be filled with joy. The Buddhas who
are present in the ten directions and those of past and future ages - he
will see them too, offer alms to them and cause them to be filled with
joy. The secret essentials of the Dharma gained by the Buddhas who sat in
the place of practice - one who can uphold this sutra will gain them too
before long. One who can uphold this sutra will delight in endlessly
expounding the principles of the various doctrines and their names and
phrases like a wind in the open sky moving everywhere without hindrance or
block. After the Tathagata has passed into extinction, this person will
know the sutras preached by the Buddha, their causes and conditions and their
proper sequence, and will preach them truthfully in accordance with
principle. As the light of the sun and moon can vanish all obscurity and
gloom, so this person as he passes through the world can wipe out the
darkness of living beings, causing immeasurable numbers of bodhisattvas in
the end to dwell in the single vehicle. Therefore a person of
wisdom, hearing how keen are the benefits to be gained, after I have
passed into extinction should accept and uphold this sutra. Such a person
assuredly and without doubt will attain the Buddha way.
The Lotus
Sutra Translated by Burton Watson
Chapter
Twenty-two: Entrustment
At that time
Shakyamuni Buddha rose from his Dharma seat and, manifesting his great
supernatural powers, with his right hand patted the heads of the immeasurable
bodhisattvas and mahasattvas and spoke these words: "For immeasurable hundreds,
thousands, ten thousands, millions of asamkhya kalpas I have practiced this
hard-to-attain Dharma of anuttara-samyak-sambodhi. Now I entrust it to you. You
must single-mindedly propagate this Dharma abroad, causing its benefits to
spread far and wide."
Three times he patted the bodhisattvas and
mahasattvas on the head and spoke these words: "For immeasurable hundreds,
thousands, ten thousands, millions of asamkhya kalpas I have practiced this
hard-to-attain Dharma of anuttara-samyak-sambodhi. Now I entrust it to you. You
must accept, uphold, recite, and broadly propagate this Dharma, causing all
living beings everywhere to hear and understand it. Why? Because the Tathagata
has great pity and compassion. He is in no way stingy or begrudging, nor has he
any fear. He is able to bestow on living beings the wisdom of the Buddha, the
wisdom of the Tathagata, the wisdom that comes of itself. The Tathagata is a
great giver of gifts to all living beings. You for your part should respond by
studying this Dharma of the Tathagata. You must not be stingy or begrudging.
"In future ages if there are good man and good women who have faith in
the wisdom of the Tathagata, you should preach and expound the Lotus Sutra for
them., so that others may hear and understand it. For in this way you can cause
them to gain the Buddha wisdom. If there are living beings who do not believe or
accept it, you should use some of the other profound doctrines of the Tathagata
to teach, benefit and bring joy to them. If you do all this, then you will have
repaid the debt of gratitude that you owe to the Buddha."
When the
bodhisattvas and mahasattvas heard the Buddhas speak these words, they all
experienced a great joy that filled their bodies. With even greater reverence
than before, they bent their bodies, bowed their heads, pressed their palms
together and, facing the Buddha, raised their voices in unison, saying: "We will
respectfully carry out all these things just as the World-Honored One has
commanded. We beg the World-Honored One to have no concern on this account!"
The multitude of bodhisattvas and mahasattvas repeated these words three
times, raising their voices in unison and saying: "We will respectfully carry
out all these things just as the World-Honored One has commanded. Therefore we
beg the World-Honored One to have no concern on this account!"
At that
time Shakyamuni Buddha caused the Buddhas who were emanations of his body and
had come from the ten directions to return each one to his original land,
saying: "Each of these Buddhas may proceed at his own pleasure. The tower of
Many Treasures Buddha may also return to its former position."
When he
spoke these words, the immeasurable emanation Buddhas from the ten directions
who were seated on lion seats under the jeweled trees, as well as Many Treasures
Buddha, Superior Practices, and the others of the greater multitude of boundless
asamkhya of bodhisattvas, Shariputra and the other voice-hearers and four kinds
of believers, and the heavenly and human beings, asuras and others in all the
worlds, hearing what the Buddha had said, were all filled with great joy.
The Lotus Sutra Translated by Burton Watson
Chapter Twenty-three: The Former Deeds of Bodhisattva Medicine
King
At that time bodhisattva
Constellation King Flower spoke to the Buddha, saying: "World-Honored One, how
does the bodhisattva Medicine King come and go in the saha world? World-Honored
One, this bodhisattva Medicine King has carried out some hundreds, thousands,
ten thousands, millions of nayutas of difficult practices, arduous practices..
Very well, World-Honored One, could I ask you to explain a little? The heavenly
beings, dragons, gods, yakshas, gandharvas, asuras, garudas, kimnaras, mahrogas,
human and nonhuman beings, and the bodhisattvas who have come from other lands
and the multitude of voice-hearers, will all be delighted to hear
you."
At that time the Buddha addressed the bodhisattva Constellation
King Flower, saying: "Many kalpas in the past, immeasurable as Ganges sands,
there was a Buddha named Sun Moon Pure Bright Virtue Tathagata , worthy of
offerings, of right and universal knowledge, perfect clarity and conduct, well
gone, understanding the world, unexcelled worthy, trainer of people, trainer of
heavenly and human beings, Buddha, World-Honored One. This Buddha had eighty
million great bodhisattvas and mahasattvas and a multitude of great
voice-hearers equal to the sands of seventy-two Ganges. This Buddha's life span
was forty-two thousand kalpas, and the life span of the bodhisattva's was the
same. In his land there were no women, hell dwellers, hungry spirits, beasts or
asuras, and no kind of tribulation. The ground was as level as the palm of a
hand, made of lapis lazuli and adorned with jeweled trees. Jeweled curtains
covered it over, banners of jeweled flowers hung down, and jeweled urns an
incense burners filled the land everywhere. There were daises made of the seven
treasures, with a tree by each dais, the tree situated an arrow-shot length from
the dais. These jeweled trees all had bodhisattvas and voice-hearers sitting
under them, and each of the jeweled daises had hundreds of millions of heavenly
beings playing on heavenly instruments and singing the praises of the Buddha as
an offering.
"At the time, for the sake of the bodhisattva Gladly Seen
by All Living Beings and the other numerous bodhisattvas and multitude of
voice-hearers, the Buddha preached the Lotus Sutra. This bodhisattva Gladly Seen
by All Living Beings delighted in carrying out arduous practices. In the midst
of the Dharma preached by the Buddha Sun Moon Pure Bright Virtue he applied
himself diligently and traveled about here and there, single-mindedly seeking
Buddhahood for a period of fully twelve thousand years. After that he was able
to gain the samadhi in which one can manifest all physical forms. Having gained
this samadhi, his heart was filled with great joy and he thought to himself: My
gaining the samadhi in which I can manifest al physical forms is due entirely to
the fact that I heard the Lotus Sutra. I must now make an offering to the Buddha
Sun Moon Pure Bright Virtue and to the Lotus Sutra!
"Immediately he
entered the samadhi and in the midst of the sky rained down mandarava flowers,
great mandarava flowers, and finely ground, hard black particles of sandalwood;
they filled the whole sky like clouds as they came raining down. He also rained
down the incense of the sandalwood that grows by the southern seashore. Six
taels of this incense is worth as much as the saha world. All these he used as
an offering to the Buddha.
"When he had finished making this offering,
he rose from this samadhi and thought to himself: Though I have employed my
supernatural powers to make this offering to the Buddha, it is not as good as
making an offering of my own body.
"Thereupon he swallowed various
perfumes, sandalwood, kunduruka, turushka, prikka, aloes, and liquidambar gum,
and he also drank the fragrant oil of champaka and other kinds of flowers, doing
this for a period of fully twelve hundred years. Anointing his body with the
fragrant oil, he appeared before the Buddha Sun Moon Pure Bright Virtue, wrapped
his body in heavenly jeweled robes, poured fragrant oil over his head and,
calling on his transcendental powers, set fire to his body. The glow shown
forth, illuminating worlds equal in number to the sands of eighty million
Ganges. The Buddhas in these worlds simultaneously spoke out in praise, saying:
'Excellent, excellent, good man! This is true diligence. This is what is called
a true Dharma offering to the Tathagata. Though one may use flowers, incense,
necklaces, incense for burning, powdered incensed, paste incense, heavenly
silken banners and canopies, along with the incense of the sandalwood that grows
by the southern seashore, presenting offerings of all such things as these, he
can never match this! Though one may make donations of his realm and cities, his
wife and children, he is no match for this! Good men, this is called the
foremost donation of all. Among all donations, this is most highly prized, for
one is offering the Dharma to the Tathagata'
"After they had spoken
these words, they each fell silent. The body of the bodhisattva burned for
twelve hundred years, and when that period of time had passed, it at last burned
itself out.
"After the bodhisattva Gladly Seen By All Living Beings had
made this Dharma offering and his life had come to an end, he was reborn in the
land of the Buddha Sun Moon Pure Bright Virtue, in the household of the King
Pure Virtue. Sitting in cross-legged position, he was suddenly born by
transformation, and at once for the benefit of his father he spoke in verse
form, saying:
Great king, you should now understand this. Having
walked about in a certain place, I immediately gained the samadhi that
allows me to manifest all physical forms. I have carried out my endeavors
with great diligence and cast aside the body that I loved.
"When he
had recited this verse, he said to his father: 'The Buddha Sun Moon Pure Bright
Virtue is still present at this time. Previously I made an offering to this
Buddha and gained a dharani that allows me to understand the words of all living
beings. Moreover I have heard this Lotus Sutra with its eight hundred, thousand,
ten thousand, millions of nayutas, kankaras, vivaras, akshobhyas of verses6
Great king, I must now once more make on offering to this Buddha.
"Having
said this, he seated himself on a dais made of the seven treasures, rose up into
the air to the height of seven tala trees and, proceeding to the place where the
Buddha was, bowed his head to the ground in observance to the Buddha's feet, put
the nails of his ten fingers together and spoken this verse in praise of the
Buddha:
The countenance so rare and wonderful, its bright beams
illuminating the ten directions! At a previous time I made an
offering. And now once more I draw near.
"At the time, after the
bodhisattva Gladly Seen by All Living Beings had spoken this verse, he said to
the Buddha: 'World-Honored One, is the World-Honored One still present in the
world?'
"At that time the Buddha Sun Moon Pure Bright Virtue said to the
bodhisattva Gladly Seen by All Living Beings: 'Good man, the time has come for
my nirvana. The time has come for extinction. You may provide me with a
comfortable couch, for tonight will be my parinirvana.'
"He also
commanded the bodhisattva Gladly Seen by All Living Beings, saying: 'Good man, I
take this Dharma of the Buddha and entrust it to you. In addition, the
bodhisattvas and great disciples, along with the Dharma of
anuttara-samyak-sambodhi, and the thousand-millionfold seven-jeweled world, with
its jeweled trees and jeweled daises and heavenly beings who wait on and attend
them - all these I hand over to you. I also entrust you the relics of my body
that remain after I have passed into extinction. You must distribute them abroad
and arrange for offerings to them far and wide. You should erect many thousands
of towers [to house them].'
"The Buddha Sun Moon Pure Bright Virtue,
having given these commands to the bodhisattva Gladly Seen by Living Beings,
that night, in the last watch of the night, entered Nirvana.
"At that
time the bodhisattva Gladly Seen by All Living Beings, seeing the Buddha pass
into extinction, was deeply grieved and distressed. Out of his great love and
longing for the Buddha he at once prepared a pyre made of sandalwood from the
seashore, and with this as an offering to the Buddha's body, he cremated the
body. After the fire had burned out, he gathered up the relics, fashioned
eighty-four thousand jeweled urns, and built eighty-four thousand towers, high
as the three worlds, adorned with central poles, draped with banners and
canopies and hung with a multitude of jeweled bells.
"At that time the
bodhisattva Gladly Seen by All Living Beings once more thought to himself:
'Though I have made these offerings, my mind is not yet satisfied. I must make
some further offering to the relics.
"Then he spoke to the other
bodhisattvas and great disciples, and to the heavenly beings, dragons, yakshas,
and all the members of the great assembly, saying, 'You must give your undivided
attention. I will now make an offering to the relics of the Buddha Sun Moon Pure
Bright Virtue.'
"Having spoken these words, immediately in the presence
of the eighty-four thousand towers he burned his arms, which were adorned with a
hundred blessings, for a period of seventy-two thousand years as his offering.
This caused the numberless multitudes who were seeking to become voice-hearers,
along with an immeasurable asamkhya of persons, to conceive the desire for
anuttara-samyak-sambodhi, and all of them were able to dwell in the samadhi
where one can manifest all physical forms.
"At that time the
bodhisattvas, heavenly and human beings, asuras and others, seeing that the
bodhisattva had destroyed his arms, were alarmed and saddened and they said:
'This bodhisattva Gladly Seen by All Living Beings is our teacher, instructing
and converting us. Now he has burned his arms and his body is no longer whole!'
"At that time, in the midst of the great assembly, the bodhisattva
Gladly Seen by All Living Beings made this vow, saying: 'I have cast away both
my arms. I'm certain to attain the golden body of a Buddha. If this is true and
not false, then may my two arms become as they were before!'
"When he
had finished pronouncing this vow, his arms reappeared of themselves as they had
been before. This came about because the merits and wisdom of this bodhisattva
were many-fold and profound. At that time the thousand-million-fold world shook
and trembled in six different ways, heaven rained down jeweled flowers, and all
the heavenly and human beings gained what they had never had before."
The Buddha said to the bodhisattva Constellation King Flower: "What do
you think? Is this bodhisattva Gladly Seen by All Living Beings someone unknown
to you? He is in fact none other than the present bodhisattva Medicine King! He
cast aside his body as an offering in this fashion immeasurable hundreds,
thousands, ten thousands, millions of nayutas of times.
"Constellation
King Flower, if there are those have made up their minds and wish to gain
anuttara-samyak-sambodhi, they would do well to burn a finger or one toe of
their foot as an offering to the Buddha towers. It is better than offering one's
realm and cities, wife and children, or the mountains, forests, Rivers, and
lakes in the 'lands of thousand-million-fold world, or all their precious
treasures. even if a person were to fill the whole thousand-million-fold world
with the seven treasures as an offering to the Buddha and the great
bodhisattvas, pratyekabuddhas and arhats, the benefits gained by such a person
cannot match those gained by accepting and upholding this Lotus Sutra, even just
one four-line verse of it! The latter brings the most numerous blessings of all.
"Constellation King Flower, among all the rivers, streams, and other
bodies of water, for example, the ocean is foremost. And this Lotus Sutra is
likewise, being the most profound and greatest of the sutras preached by the
Tathagatas. Again just as among the Dirt Mountains, Black Mountains, Small Iron
Encircling Mountains, Great Iron Encircling mountains, Ten Treasure Mountains
and all the other mountains, Mount Sumeru is foremost, so this Lotus Sutra is
likewise. Among all the sutras, it holds the highest place. And just as among
all the stars and their like, the moon, a god's son, is foremost, so this Lotus
Sutra is likewise. For among all the thousands, ten thousands, millions of types
a sutra teachings, it shines the brightest. And just as the sun, a god's son,
con banish all darkness, so too this sutra is capable of destroying the darkness
of all that is not good.
"As among the petty kings the wheel-turning
sage king is foremost, so this sutra is the most honored among all the many
sutras. As the lord Shakra is king among the thirty-three heavenly beings, so
this sutra likewise is king among all the sutras. And as the heavenly king,
great Brahma, is the father of all living beings, so this sutra likewise is
father of all sages, worthies, those still learning, those who have completed
their learning, and those who set their minds on becoming bodhisattvas. And as
among all the ordinary mortals, the srotaapanna, sakridagamin, anagamin, arhats
and pratyekabuddhas are foremost, so this sutra likewise is foremost among all
the sutra teachings preached by all the Tathagatas, preached by all the
bodhisattvas, or preached by all the voice-hearers and pratyekabuddhas, and in
the same way this sutra is foremost among all the sutra teachings. As the Buddha
is king of the doctrines, so likewise this sutra is king of the sutras.
"Constellation King Flower, this sutra can save all living beings. The
sutra can cause all living beings to free themselves from suffering and anguish.
The sutra can bring great benefits to living beings and fulfill their desires,
as a clear pond can satisfy all those who are thirsty. It is like a fire to one
who is cold, a robe to one who is naked, like a band of merchants finding a
leader, the child finding its mother, someone finding a ship in which to cross
the water, a sick man finding a doctor, someone in darkness finding a lamp, the
poor finding riches, the people finding a ruler, a traveling merchant finding
his way to the sea. It is like a torch that banishes darkness, Such is this
Lotus Sutra. It can cause living beings to cast off all distress, all sickness
and pain. It can unloose all the bonds of birth and death.
"If a person
is able to hear this Lotus Sutra, if he copies it himself or causes others to
copy it, the benefits he gains thereby will be such that even the Buddha wisdom
could never finish calculating their extent. If one copies these sutra scrolls
and uses flowers, incense, necklaces, incense for burning, powdered incense,
paste incense, banners, canopies, robes, various kinds of lamps such as lamps of
butter oil, oil lamps, lamps with various fragrant oils, lamps of champaka oil,
or lamps of navamalika oil to make offerings to them, the benefits that he
acquires will likewise be immeasurable.
"Constellation King Flower, if
there is a person who hears this chapter on the Former Affairs of the
Bodhisattva Medicine King, he too will gain immeasurable and boundless benefits.
If there is a woman hears this chapter of the Former Affairs of the Bodhisattva
Medicine King and is able to accept and hold it, that will be her last
appearance in a woman's body and she will never be born in that form again.
"If in the last five hundred year period after the Tathagata has entered
extinction there a woman who hears this sutra and carries out its practices as
this sutra directs, when her life here on earth comes to an end she will
immediately go to the world of Peace and Delight where the Buddha Amitayus
dwells surrounded by the assembly of great bodhisattvas and there will be born
seated on a jeweled seat in the center of a lotus blossom. He 7 will no longer
know the torments of greed, desire, anger, rage, stupidity or ignorance, or the
torments brought about by arrogance, envy or other defilements. He will gain the
bodhisattva's transcendental powers and the truth of the birthlessness of all
phenomena. Having gained this truth, his faculty of sight will be clear and
pure, and with this clear pure faculty of sight he will see Buddhas and
Tathagatas equal in number to the sands of Ãven hundred twelve thousand million
nayutas of Ganges.
"At that time Buddhas will join him praising them
from afar, saying: 'Excellent, excellent, good man! In the midst of the Dharma
of Shakyamuni Buddha you have been able to accept, uphold, read, recite and
ponder this sutra and to preach it for others. The good fortune you gain thereby
is immeasurable and boundless. It cannot be burned by fire or washed away by
water. Your benefits are such that a thousand Buddhas speaking altogether could
never finish describing them. Now you have been able to destroy all devils and
thieves, to annihilate the army of birth and death, and all others who bore you
enmity or malice have likewise been wiped out.
"Good man, a hundred, a
thousand Buddhas will employ their transcendental powers to join in guarding and
protecting you. Among the heavenly and human beings of all the worlds, there
will been no one like you. With the sole exception of the Tathagata, there will
be none among the voice-hearer, pratyekabuddhas or bodhisattvas whose wisdom and
ability in meditation can equal yours!'
"Constellation King Flower, such
will be the benefits and the power of wisdom successfully acquired by this
bodhisattva.
"If there is a person who, hearing this chapter on the
Former Affairs of the Bodhisattva Medicine King, is able to welcome it with joy
and praise its excellence, then in this present existence this person's mouth
will constantly emit the fragrance of the blue lotus flower, and the pores of
his body will constantly emit the fragrance of ox-head sandalwood. His benefits
will be such as have been described above.
"For this reason,
Constellation King Flower, I entrust this chapter on the Former Affairs of the
Bodhisattva Medicine King to you. After I pass into extinction, in the last five
hundred period you must spread it abroad widely throughout Jambudvipa and never
allowed to be cut off, nor must you allow evil devils, the devils' people,
heavenly beings, dragons, yakshas or kumbhanda demons to seize the advantage!
"Constellation King Flower, you must use your transcendental powers to
guard and protect this sutra. Why? Because this sutra provides good medicine for
the ills of the people of Jambudvipa. If a person who has an illness is able to
hear this sutra, then his illness will be wiped out and he will know neither old
age or death.
"Constellation King Flower, if you see someone who accepts
an upholds this sutra, you must take blue lotus blossoms, heap them with
powdered incense, and scatter them over him as an offering. And when you have
scattered them, you should think to yourself: Before long this person will pick
grasses, spread them as a seat in the place of practice, and conquer the armies
of the devil. Then he will sound the conch of the Dharma, beat the drum of the
great Dharma, and free all living beings from the sea of old age, sickness and
death!
"For this reason when those who seek the Buddha way see so
someone who accepts and upholds this sutra, they should approach him with this
kind of respect and reference."
When [the Buddha] preached this chapter
on the Former Affairs of the Bodhisattva Medicine King, eighty-four thousand
bodhisattvas gained the dharani that allows them to understand the words of all
living beings. Many Treasures Tathagata in the midst of his treasure tower
praised the bodhisattva Constellation King Flower, saying: "Excellent,
excellent, Constellation King Flower. You succeeded in acquiring inconceivable
benefits and thus were able to question Shakyamuni Buddha about this matter,
profiting immeasurable numbers of living beings."
The Lotus
Sutra Translated by Burton Watson
Chapter
Twenty-four: Bodhisattva Myozon
At
that time Shakyamuni Buddha emitted a beam of bright light from the knob of
flesh [on top of his head], one of the features of a great man, and also emitted
a beam of light from the tuft of white hair between his eyebrows, illuminating
the Buddha worlds in the eastern direction equal in number to the sands of one
hundred eighty thousand million nayutas of Ganges. Beyond these numerous worlds
was a world called Adorned with Pure Light. In this realm there was a Buddha
named Pure Flower Constellation King Wisdom Tathagata, worthy of offerings, of
right and universal knowledge, perfect clarity and conduct, well gone,
understanding the world, unexcelled worthy, trainer of people, teacher of
heavenly and human beings, Buddha, World-Honored One. An immeasurably and
boundlessly great multitude of bodhisattvas surrounded him and paid reverence,
and for these he preached the Dharma. The beam of bright light from the white
tuft of Shakyamuni Buddha illuminated the whole land.
At that time in the
land Adorned with Pure Light there was a bodhisattva named Wonderful Sound, who
long ago had planted numerous roots of virtue, offering alms to and waiting upon
immeasurable hundreds, thousands, ten thousands, millions of Buddhas. He had
succeeded in acquiring all kinds of profound wisdom, gaining the samadhi of the
wonderful banner mark, the Dharma flower samadhi, the pure virtue samadhi, the
samadhi of the Constellation King's sport, the condition-less samadhi, the seal
of wisdom samadhi, the samadhi that allows one to understand the words of all
living beings, the samadhi that gathers together all benefits, the pure samadhi,
with the samadhi of the sport of transcendental powers, the wisdom torch
samadhi, the adorned king samadhi, the pure light glow samadhi, the pure
storehouse samadhi, the unshared samadhi, and the samadhi of the suns revolving.
He has gained all these great samadhis equal in number to the sands of a
hundred, a thousand, ten thousand, a million Ganges.
When the light
emitted by Shakyamuni Buddha illuminated his body, he immediately spoke to the
Buddha Pure Flower Constellation King Wisdom, saying: "World-Honored One, I must
journey to the saha world to do obeisance, wait on, and offer alms to Shakyamuni
Buddha, and to see Bodhisattva Manjushri, Prince of the Dharma, Bodhisattva
Medicine King, Bodhisattva Brave donor, Bodhisattva Constellation King Flower,
Bodhisattva Superior Practices Intent, Bodhisattva Adorned King, and Bodhisattva
Medicine Superior."
At that time the Buddha Pure Flower Constellation
King Wisdom said to Bodhisattva Wonderful Sound: "You must not look with
contempt on the land or come to think of it as a means and inferior. Good man,
that saha world is uneven, high in places, low in others, and full of dirt,
stones, mountains, foulness, and impurity. The Buddha is puny in stature and the
numerous bodhisattvas are likewise small in form, whereas your body is forty-two
thousand yojanas in height and mine is six million eight hundred thousand
yojanas. Your body is foremost in shapeliness, with hundreds, thousands, ten
thousands of blessings and a radiance that is particularly wonderful. Therefore
when you journey there, you must not look with contempt on that land or come to
think of the Buddha and bodhisattvas or the land itself as mean and inferior!"
Bodhisattva Wonderful Sound said to the Buddha: "World-Honored One, my
journey now to the saha world is in all respects due to the power of the
Tathagata, a sport carried out by the Tathagata's transcendental powers, an
adornment to the Tathagata's blessings and wisdom."
Thereupon the
Bodhisattva Wonderful Sound, without raising from his seat or swaying his body,
entered into the samadhi, and through the power of the samadhi, in a place not
far removed from the Dharma seat on Mount Gridhrakuta, created a jeweled mass of
eighty-four thousand lotus blossoms. Their stems were made of Jambunada gold,
their leaves were of silver, their stamens of diamond, and their calyxes of
kimshuka jewels.
At that time the Dharma Prince Manjushri, spying the
lotus flowers, spoke to the Buddha, saying: "World-Honored One, what causes have
brought about the appearance of this auspicious sign? Here are many ten
thousands of lotus blossoms, their stems made of Jambunada gold, their stamens
of diamond and their calyxes of kimshuka jewels!"
At that time
Shakyamuni Buddha said to Manjushri: "This bodhisattva and mahasattva Wonderful
Sound wishes to leave the land of the Buddha Pure Flower Constellation King
Wisdom and, surrounded by eighty-four thousand bodhisattvas, to come to this
saha world to offer alms, wait on, and pay obeisance to me. He also wishes to
offer alms to and hear the Lotus Sutra."
Manjushri said to the Buddha:
"World-Honored One, what good roots has this bodhisattva planted, what benefits
has he cultivated, that he can exercise such great transcendental powers as
this? What samadhi does he carry out? I beg you to explain for us the name of
this samadhi, for we too would look like to apply ourselves diligently to its
practice. If we carry out this samadhi, then we will be able to observe the
aspect and size of this bodhisattva and his bearing and conduct. We beg the
World-Honored One to employ his transcendental powers to bring this bodhisattva
here and enable us to see him!"
At that time Shakyamuni Buddha said to
Manjushri, "Many Treasures Tathagata, who entered extinction so long ago, will
manifest his form for you.
Then the Buddha Many Treasures said to the
bodhisattva [Wonderful Sound], "Come, good man. The Dharma Prince Manjushri
wishes to see your body."
With that, Bodhisattva Wonderful Sound
vanished from his own land and, accompanied by eight-four thousand bodhisattvas,
appeared here [in this saha world]. The lands that he passed through on his way
quaked and trembled in six different ways, and in all of them seven jeweled
lotus flowers rained down and instruments of hundreds and thousands of the
musicians sounded of themselves without having been struck.
This
bodhisattva's eyes were as big and broad an the leaves of the blue Lotus, and a
hundred, thousand, ten thousand moons put together could not surpass the
perfection of this face. His body was pure gold in color, adorned with
immeasurable hundreds and thousands of blessings. His dignity and virtue were
splendid, his light shone brightly, he was endowed with many special marks and
as stalwart in body as Narayana.
Taking his place on the dais made of
seven treasures, he had risen up into the air until he was raised above the
earth the height of seven tala trees. Then with a host of bodhisattvas
surrounding him and paying reverence, he had journeyed to Mount Gridhrakuta in
this saha world. When he arrived there he descended from the dais of seven of
seven pressures. Bearing a necklace worth hundreds and thousands, he proceeded
to the place where Shakyamuni Buddha was, bowed his head to the ground, made
obeisance to the Buddha's feet, and presented the necklace, addressing the
Buddha in these words: "World-Honored One, the Buddha Pure Flower Constellation
King Wisdom wishes to inquire about the World-Honored One. Are your illnesses
few, are your worries few? Can you come and go easily and conveniently, can you
move about in comfort? Are the four elements properly harmonized in you? Can you
endure the worlds affairs? Are the living beings easy to the rescue? Are they
not excessive in their greed, anger, stupidity, jealousy, stinginess, and
arrogance? Are they not lacking in filial conduct toward their parents? Are they
not disrespectful toward shramanas and given to heterodox views and other evil?
Do they not fail to control their five emotions? World-Honored One, are the
living beings able to conquer and overcome the enmity of the devils? Has Many
Treasures Tathagata, who entered extinction so long ago, come in his tower of
seven treasures to listen to the Dharma? The Buddha also wishes to inquire about
Many Treasures Tathagata, whether he is tranquil and at ease, with few worries,
patient and long abiding. World-Honored One, I would like to see the body of the
Buddha Many Treasures. I beg the World-Honored One to allow me to see him!"
At the time Shakyamuni Buddha said to Many Treasures Buddha, "This
bodhisattva Wonderful Sound wishes to see you."
Then Many Treasures
Buddha addressed Wonderful Sound, saying, "Excellent, excellent! You have come
here in order to be able to offer alms to a Shakyamuni Buddha and to listen to
the Lotus Sutra and see Manjushri and the others."
At that time the
Bodhisattva Flower Virtue said to the Buddha, "World-Honored One, this
bodhisattva Wonderful Sound - what good roots has he planted, what benefits has
he cultivated, that he possesses these supernatural powers?"
The Buddha
replied to Bodhisattva flower Virtual: "In ages past there was a Buddha named
cloud Thunder Sound King, tathagata, arhats, samyak-sambuddha. His land was
called Manifesting All Worlds and his kalpa was called Gladly Seen. For twelve
thousand years the Bodhisattva Wonderful Sound employed a hundred thousand types
of musical instruments to provide an offering to the Buddha Cloud Thunder Sound
King, and e also presented to him eighty-four thousand alms bowls made of the
seven treasures. In recompense for these actions he has now been born in the
land of the Buddha Pure Flower Constellation King Wisdom and possesses these
supernatural powers.
"Flower Virtue, what is your opinion? The
bodhisattva Wonderful Sound who at that time made musical offerings to the
Buddha Cloud Thunder Sound King and presented him with jeweled vessels - was he
someone unknown to you? In fact is none other than the bodhisattva and
mahasattva Wonderful Sound who is here now!
"Flower Virtue, this
bodhisattva Wonderful Sound has already made offerings to and waited on an
immeasurable number of Buddhas. Long ago he planted the roots of virtue and
encountered hundreds, thousands, ten thousands, millions of nayutas of Buddhist
equal in number to the sands of the Ganges.
Flower Virtue, you see only
the body of Bodhisattva Wonderful Sound which is here. But this bodhisattva
manifests himself in various different bodies and preaches this sutra for the
sake of living beings in various different places. At times he appears as King
Brahma, at times as Lord Shakra, at times as the heavenly Being Freedom, at
times as a great general of heaven, at times as the heavenly King Vaishravana,
at times as a wheel-turning sage king, at times as one of the petty kings, at
times as rich man, at times as a householder, to times the chief minister, at
times as a Brahman, at times as a monk, a nun, a layman believer, or laywomen
believer, at times as the wife of a rich man or a householder, at times as a
wife of a chief minister, a times as a wife of a Brahman, at times as a young
boy or a young girl, at times as a heavenly being, a dragon, a yaksha, a
gandharva, an asura, a garuda, a kimnara, a mahoraga, a human or a nonhuman
being, so preaches this sutra. The hell dwellers, hungry spirits, beasts, and
the numerous others who are in difficult circumstances are thus are able to be
saved. And for the sake of those who are in women's quarters of the royal
palace, he changes himself into a woman's form and preaches this sutra.
"Flower Virtue, this bodhisattva Wonderful Sound can save and protect
the various living beings of the saha world. This bodhisattva Wonderful Sound
performs various transformations, manifesting himself in different forms in this
saha land and preaches this sutra for the sake of living beings, and yet his
transcendental powers, his transformations, and his Wisdom suffer no injury or
diminution thereby. This bodhisattva employs various types of wisdom to
illuminate the saha world, causing each one among all the living beings to
acquire the appropriate understanding, and does the same in all the other worlds
of the ten directions which are numerous as Ganges sands.
"If the form
of a voice-hearer is what is needed to bring salvation, he manifests himself in
the form of a voice-hearer and proceeds to preach the Dharma. If the form of a
pratyekabuddha will bring salvation, he manifests himself in the form of a
pratyekabuddha and preaches the Dharma. If the form of a bodhisattva will bring
salvation, he manifests a bodhisattva form and preaches the Dharma. If the form
of a Buddha will bring salvation, he immediately manifests a Buddha form and
preaches the Dharma. Thus he manifests himself in various different forms,
depending upon what is appropriate for salvation. And if it is appropriate to
enter extinction in order to bring salvation, he manifests himself as entering
extinction.
"Flower virtue, the bodhisattva mahasattvas Wonderful Sound
has acquired great transcendental powers and the power of wisdom that enable him
to do all this!"
At that time the bodhisattva Flower Virtue said to the
Buddha, "World-Honored One, this bodhisattva Wonderful Sound as planted the
roots of goodness very deeply. World-Honored One, samadhi does this bodhisattva
dwell in, that he is able to carry out all these transformations and
manifestations to save living beings?"
The Buddha said to Bodhisattva
Flower Virtue, "Good man, this samadhi is called Manifesting All Kinds of
bodies. The bodhisattva Wonderful Sound, dwelling in this samadhi, is able in
this manner to enrich and benefit immeasurable living beings."
When [the
Buddha] preached this chapter on Bodhisattva Wonderful Sound, the eighty-four
thousand persons who had come with bodhisattva Wonderful Sound all acquired the
samadhi enabling them to manifest all kinds of bodies, and the immeasurable
bodhisattvas in this saha world also acquired this samadhi and dharani.
At that time the bodhisattva and mahasattva Wonderful Sound, having
finished offering alms to Shakyamuni Buddha and to the tower of Many Treasures
Buddha, returned to his original land. The lands that he passed through on his
way quaked and trembled in six different ways, jeweled lotus flowers rained
down, and hundreds, thousands, ten thousands, millions of different kinds of
music played.
After he had arrived in his original land and was
surrounded by his eighty-four thousand bodhisattvas, he proceeded to the place
of the Buddha Pure Flower Constellation King Wisdom and addressed the Buddha
saying, "World-Honored One, I have visited the saha world, enriched and
benefited the living beings, saw Shakyamuni Buddha and the tower of Many
Treasures Buddha, and offered obeisance and alms to them. I also saw bodhisattva
Manjushri, prince of the Dharma, as well as Bodhisattva Medicine King,
Bodhisattva Gaining Diligent Exertion Power, Bodhisattva Brave Donor, and
others. And I made it possible for these eighty-four thousand bodhisattvas to
gain the samadhi enabling them to manifest all kinds of bodies."
When
[the Buddha] preached this chapter on the comings and goings of Bodhisattva
Wonderful Sound, forty-two thousand sons of gods gained the truth of the
birthless-ness of all phenomena, and Bodhisattva Flower Virtue gained the Dharma
flower samadhi.
The Lotus Sutra Translated by Burton
Watson
Chapter Twenty-five: The Universal Gate of
Bodhisattva Kanzeon
At that time the
bodhisattva Inexhaustible Intent immediately rose from his seat, bared his right
shoulder, pressed his palms together and, facing the Buddha, spoke these words:
"World Honored One, this Bodhisattva Perceiver of the World's Sounds-- why is he
called Perceiver of the World's Sounds?"
The Buddha said to Bodhisattva
Inexhaustible Intent: "Good man, suppose there are immeasurable hundreds,
thousands, ten thousands, millions of living beings who are undergoing various
trials and suffering. If they hear of this Bodhisattva Perceiver of the Word's
Sounds and single-mindedly call his name, then at once he will perceive the
sound of their voices and they will all gain deliverance from their trials.
If someone, holding fast to the name of bodhisattva perceiver of the
world's sounds, should enter a great fire, the fire could not burn him. This
would come about because of this bodhisattva's authority and supernatural power.
If one were washed away by a great flood and call upon his name, one would
immediately find himself in a shallow place.
"Suppose there were a
hundred, a thousand, ten thousand, a million living beings who, seeking for
gold, silver, lapis lazuli, seashell, agate, coral, amber, pearls, and other
treasures, set out on the great sea. and suppose a fierce wind should blow their
ship off course and it drifted to the land of rakshasas demons. If among those
people there is even just one who calls the name of Bodhisattva Perceiver of the
World's sounds, then all those people will be delivered from their troubles with
the rakshasas. This is why he is called Perceiver of the World's Sounds.
"If a person who faces imminent threat of attack should call the name of
Bodhisattva Perceiver of the World's sounds, then the swords and staves wielded
by his attackers would instantly shatter into so many pieces and he would be
delivered.
Thought enough yakshas and rakshasas to fill all the
thousand-million-fold world should try to come and torment a person, if they
hear him calling the name of Bodhisattva Perceiver of the World's Sounds, then
these evil demons will not even be able to look at him with their evil eyes,
much less do him harm.
"Suppose, in a place filled with all the
evil-hearted bandits of the thousand-million-fold world, there is a merchant
leader who is guiding a band of merchants carrying valuable treasures over a
steep and dangerous road, and that one man shouts out these words: 'Good men, do
not be afraid! You must single-mindedly call on the name of Bodhisattva
Perceiver of the World's Sounds. This bodhisattva can grant fearlessness to
living beings. If you call his name, you will be delivered from these
evil-hearted bandits!' When the band if merchants hear this, they all together
raise their voices, saying, 'Hail to the Bodhisattva Perceiver of the World's
Sounds!' And because they call his name, they are at once able to gain
deliverance. Inexhaustible Intent, the authority and supernatural power of the
Bodhisattva and mahasattva Perceiver of the World's Sounds are as mighty as
this!
"If there should be living beings beset by numerous lusts and
cravings, let them think with constant reverence of Bodhisattva Perceiver of the
World's Sounds and then they can shed their desires. If they have great wrath
and ire, let them think with constant reverence of Bodhisattva Perceiver of the
World's Sounds and then they can shed their ire. If they have great ignorance
and stupidity, let them think with constant reverence of Bodhisattva Perceiver
of the World's Sounds and they can rid themselves of stupidity.
"Inexhaustible Intent, the Bodhisattva Perceiver of the World's Sounds
possesses great authority and supernatural powers, as I have described, and can
confer many benefits. For this reason, living beings should constantly keep the
thought of him in mind.
"If a woman wishes to give birth to a male
child, she should offer obeisance and alms to Bodhisattva Perceiver of the
World's Sounds and then she will bear a son blessed with merit, virtue, and
wisdom. And if she wishes to bear a daughter, she will bear one with al the
marks of comeliness, one who in the past planted the roots of virtue and is
loved and respected by many persons.
"Inexhaustible Intent, the
Bodhisattva Perceiver of the World's Sounds has power to do all this. If there
are living beings who pay respect and obeisance to Bodhisattva Perceiver of the
World's Sounds, their good fortune will not be fleeting or vain. Therefore
living beings should all accept and uphold the name of Bodhisattva Perceiver of
the World's Sounds.
"Inexhaustible Intent, suppose there is a person who
accepts and upholds the names of as many bodhisattvas as there are sands in
sixty-two million Ganges, and for as long as his present body lasts, he offers
them alms in the form of food and drink, clothing, bedding and medicines. What
is your opinion? Would this good man or good woman gain many benefits or would
he not?"
Inexhaustible Intent replied, "They would be very many,
World-Honored One."
The Buddha said: "Suppose also that there is a
person who accepts and upholds the name of Bodhisattva Perceiver of the World's
Sounds and even just once offers him obeisance and alms. The good fortune pained
by these two persons would be exactly equal and without difference. For a
hundred, a thousand, ten thousand, a million kalpas it would never be exhausted
or run out. Inexhaustible Intent, if one accepts and upholds the name of
Bodhisattva Perceiver of the World's Sounds, he will gain the benefit of merit
and virtue that is as immeasurable and boundless as this!"
Bodhisattva
Inexhaustible Intent said to the Buddha, "World-Honored One, Bodhisattva
Perceiver of the World's Sounds-- how does he come and go in this saha world?
How does he preach the Dharma for the sake of living beings? How does the power
of expedient means apply in this case?"
The Buddha said to Bodhisattva
Inexhaustible Intent: "Good man, if there are living beings in the land who need
someone in the body of a Buddha in order to be saved, Bodhisattva Perceiver of
the World's Sounds immediately manifests himself in a Buddha body and preaches
the Dharma for them. If they need someone in a pratyekabuddha's body in order to
be saved, immediately he manifests a pratyekabuddha's body and preaches the
Dharma to them. If the need a voice-hearer to be saved, immediately he becomes a
voice-hearer and preaches the Dharma for them. If they need King Brahma to be
saved, immediately he becomes King Brahma and preaches the Dharma for them. If
they need the lord Shakra to be saved, immediately he becomes the lord Shakra
and preaches the Dharma for them. If they need the heavenly beiang Freedom to be
saved, immediately he becomes the heavenly being Freedom and preaches the Dharma
for them. If they need a great general of heaven to be saved, immediately he
becomes a great general of heaven and preaches the Dharma for them. If they need
Vaishravana to be saved, immediately he becomes Vaishravana and preaches the
Dharma for them. If they need a petty king to be saved, immediately he becomes a
petty king and preaches the law for them.
If they need a rich man to be
saved, immediately he becomes a rich man and preaches the Dharma for them. If
they need a householder to be saved, immediately he becomes a householder and
preaches the Dharma for them. If they need a chief minister to be saved,
immediately he becomes a chief minister and preaches the Dharma for them. If
they need a Brahman to be saved, immediately he becomes a Brahman and preaches
the Dharma for them. If they need a monk, a nun, a layman believer, or a
laywoman believer and preaches the Dharma for them. If they need the wife of a
rich man, of a householder, a chief minister, or a Brahman to be saved,
immediately he becomes those wives and preaches the Dharma for them. If they
need a young boy or a young girl and preaches the Dharma for them. If they need
a heavenly being, a dragon, a yaksha, a gandharva, an asura, a garuda, a
kimnara, a mahoraga, a human or a nonhuman being to be saved, immediately he
becomes all of these and preaches the Dharma for them. If they need a
vajra-bearing god and preaches the Dharma for them.
"Inexhaustible
Intent, this Bodhisattva Perceiver of the World's Sounds has succeeded in
acquiring benefits such as these and. Taking on a variety of different forms,
goes about among the lands saving living beings. For this reason you and the
others should single-mindedly offer alms to Bodhisattva Perceiver of the World's
Sounds can bestow fearlessness on those who are in fearful, pressing or
difficult circumstances. That is why in this saha world everyone calls him
Bestower of Fearlessness."
"Bodhisattva Inexhaustible Intent said to the
Buddha, "World-Honored One, now I must offer alms to Bodhisattva Perceiver of
the World's Sounds."
Then he took from his neck a necklace adorned with
numerous precious gems, worth a hundred or a thousand taels of gold, and
presented it to [the bodhisattva], saying, "Sir, please accept this necklace of
precious gems as a gift in the Dharma."
At that time Bodhisattva
Perceiver of the World's Sounds was unwilling to accept the gift.
Inexhaustible Intent spoke once more to Bodhisattva Perceiver of the
World's Sounds, saying, "Sir, out of compassion for us, please accept this
necklace."
Then the Buddha said to Bodhisattva Perceiver of the World's
Sounds, "Out of compassion for this Bodhisattva Inexhaustible Intent and for the
four kinds of believers, the heavenly kings, dragons, yakshas, gandharvas,
asuras, garudas, kimnaras, mahoragas, human and nonhuman beings, you should
accept this necklace."
Thereupon Bodhisattva Perceiver of the World's
Sounds, having compassion for the four kinds of believers and the heavenly
beings, dragons, human and nonhuman beings and the others, accepted the necklace
and, dividing it into two parts, presented one part to Shakyamuni Buddha and
presented the other to the tower of the Buddha Many Treasures.
[The
Buddha said,] "Inexhaustible Intent, these are the kinds of freely exercised
supernatural powers that Bodhisattva Perceiver of the World's Sounds displays in
his comings and goings in the saha world."
At that time Bodhisattva
Inexhaustible Intent posed this question in verse form:
World-Honored
One replete with wonderful features, I now ask you once again for what
reason that Buddha's son is named Bodhisattva Perceiver of the World's
Sounds? The honored One endowed with wonderful features replied to
Inexhaustible Intent in verse: Listen to the actions of the Perceiver of
Sounds, how aptly he responds in various quarters. His vast oath is deep
as the ocean; kalpas pass but it remains unfathomable. He has attended
many thousands and millions of Buddhas, setting forth his great pure
vow. I will describe him in outline for you- listen to his name, observe
his body, bear him in mind, not passing the time vainly, for he can wipe
out the pains of existence. Suppose someone should conceive a wish to harm
you, should push you into a great pit of fire. Think on the power of that
Perceiver of Sounds and the pit of fire will change into a pond! If you
should be cast adrift on the vast ocean, menaced by dragons, fish and various
demons, think on the power of that Perceiver of Sounds and the billows and
waves cannot drown you! Suppose you are on the peak of Mount Sumeru and
someone pushes you off. Think on the power of that Perceiver of Sounds and
you will hang in midair like the sun! Suppose you are pursued by evil
men who wish to throw you down from a diamond mountain. Think on the power
of that Perceiver of Sounds and they cannot harm a hair of you! Suppose
you are surrounded by evil-hearted bandits, each brandishing a knife to wound
you. Think on the power of that Perceiver of Sounds and at once all will
be swayed by compassion! Suppose you encounter trouble with the king's
law, face punishment, about to forfeit your life. Think on the power of
that Perceiver of Sounds and the executioner's sword will be broken to
bits! Suppose you are imprisoned in cangue and lock, hands and feet bound
by fetters and chains. Think on the power of that Perceiver of Sounds and
they will fall off, leaving you free! Suppose with curses and various
poisonous herbs someone should try to injure you. Think on the power of
that Perceiver of Sounds and the injury will rebound upon the
originator. Suppose you encounter evil rakshasas, poison dragons and
various demons. Think on the power of that Perceiver of Sounds and then
none of them will dare to harm you. If evil beasts should encircle
you, their sharp fangs and claws inspiring terror, think on the power of
that Perceiver of sounds and they will scamper away in boundless
retreat. If lizards, snakes, vipers, scorpions threaten you with poison
breath that sears like flame, think on the power of that Perceiver of
Sounds and, hearing your voice, they will flee of themselves. If clouds
should bring thunder, and lightning strike, if hail pelts or drenching rain
comes down, think on the power of that Perceiver of Sounds and at that
moment they will vanish away. If living beings encounter weariness or
peril, immeasurable suffering pressing them down, the power of the
Perceiver of Sounds' wonderful wisdom can save them from the sufferings of
the world. He is endowed with transcendental powers and widely practices
the expedient means of wisdom. Throughout the lands in the ten
directions there is no region where he does not manifest himself. In many
different kinds of evil circumstances, in the realms of hell, hungry spirits
or beasts, the sufferings of birth, old age, sickness and death-- all
these he bit by bit wipes out. He of the true gaze, the pure gaze, the
gaze of great and encompassing wisdom, the gaze of pity, the gaze of
compassion-- constantly we implore him, constantly look up in
reverence. His pure light, free of blemish, is a sun of wisdom dispelling
all darknesses. He can quell the wind and fire of misfortune and
everywhere bring light to the world. The precepts from his compassionate body
shake us like thunder, the wonder of his pitying mind is like a great
cloud. He sends down the sweet dew, the Dharma rain, to quench the flames
of earthly desires. When law suits bring you before the officials, when
terrified in the midst of an army, think on the power of that Perceiver of
Sounds and hatred in all its forms will be dispelled. Wonderful sound,
Perceiver of the World's Sounds, Brahma's sound, the sea tide sound-- they
surpass those sounds of the world; therefore you should constantly think on
them from thought to thought never entertaining doubt! Perceiver of the
World's Sounds, pure sage-- to those in suffering, in danger of death, he
can offer aid and support. Endowed with all benefits, he views living
beings with compassionate eyes. The sea of his accumulated blessings is
immeasurable; therefore you should bow your head to him!
At that time
the Bodhisattva Earth Holder immediately rose from his seat, advanced, and said
to the Buddha, "World-Honored One, if there are living beings who hear this
chapter on Bodhisattva Perceiver of the World's Sounds, on the freedom of his
actions, his manifestation of a universal gateway, and his transcendental
powers, it should be known that the benefits these persons gain are not few!"
When the Buddha preached this chapter on the Universal Gateway, a
multitude of eighty-four thousand persons in the assembly all conceived a
determination to attain the unparalleled state of
anuttara-samyak-sambodhi.
The Lotus Sutra Translated by Burton
Watson
Chapter Twenty-six: Dharani
At that time the Bodhisattva Medicine
king rose from his seat, bared his right shoulder, pressed his palms together
and, facing the Buddha, spoke to him, saying, "World-Honored One, if there are
good men or good women who can accept and uphold the Lotus Sutra, if they read
and recite it, penetrate its meaning, or copy the sutra scrolls, how much merit
will they gain?"
The Buddha said to Medicine King, "If there are good men
or good women who offer alms to Buddhas equal in number to the sands of eight
hundred ten thousand million nayutas of Ganges, what is your opinion? The merit
they gain will surely be great, will it not?"
"Very great, World-Honored
One."
The Buddha said, "If there are good men or good women who, with
regard to this sutra, can accept and uphold even one four-line verse, if they
read and recite it, understand the principle and practice it as the sutra
directs, the benefits will be very many."
At that time Bodhisattva
Medicine King said to the Buddha, "World-Honored One, I will now give to those
who preach the Dharma dharani spells, which will guard and protect them." Then
he pronounced these spells:
"World-Honored One, these dharanis, these supernatural
spells, are pronounced by Buddhas equal in number to the sands of sixty-two
million Ganges. If anyone should assault or injure these teachers of the Dharma,
then he will have assaulted and injured these Buddhas!"
At that time
Shakyamuni Buddha praised Bodhisattva Medicine King, saying, "Excellent,
excellent, Medicine King! You keep these teachers of the Dharma in your
compassionate thoughts, shield and guard them, and for that reason you pronounce
these dharanis. They will bring great benefit to living beings."
At that
time Bodhisattva Brave Donor said to the Buddha, "World-Honored One, I too will
pronounce dharanis to shield and guard those who read, recite, accept, and
uphold the Lotus Sutra. If a teacher of the Dharma acquires these dharanis, then
although yakshas, rakshasas, putanas, krityas, kumbhandas or hungry spirits
should spy out his shortcomings and try to take advantage of them, they will be
unable to do so." Then in the presence of the Buddha he pronounced these spells:
"World-Honored One, these
dharanis, these supernatural spells, are pronounced by Buddhas equal in number
to the sands of the Ganges, and all of them respond with joy. If anyone should
assault or injure these teachers of the Dharma, then he will have assaulted and
injured these Buddhas!"
At that time the heavenly king Vaishravana,
protector of the world, said to the Buddha, "World-Honored One, I too think
compassionately of living beings and shield and guard these teachers of the
Dharma, and therefore I pronounce these dharanis." Then he pronounced these
spells:
atte natte nunatte anada nade kunadi
"World-Honored One,
with these supernatural spells I shield and guard the teachers of the Dharma.
And I will also shield and guard those who uphold this sutra, making certain
that they suffer no decline or harm within the area of a hundred yojanas."
At that time heavenly king Upholder of the Nation, who was in the
assembly along with a host of thousands, ten thousands, millions of nayutas of
gandharvas who surrounded him and paid him reverence, advanced to the place
where the Buddha was, pressed his palms together and said to the Buddha,
"World-Honored One, I too will employ dharanis, supernatural spells, to shield
and guard those who uphold the Lotus Sutra." Then he pronounced these spells:
"World-Honored One, these dharanis, these supernatural spells, are
pronounced by forty-two million Buddhas. If anyone should assault or injure
these teachers of the Dharma, then he will have assaulted and injured these
Buddhas!"
At that time there were daughters of rakshasa demons, the
first named Lamba, the second named Vilamba, the third named Crooked Teeth, the
fourth named Flowery Teeth, the fifth named Black Teeth, the sixth named Much
Hair, the seventh named Insatiable, the eighth named Necklace Bearer, the ninth
named Kunti, and the tenth named Stealer of the Vital Spirit of All Living
Beings. These ten rakshasa daughters, along with the Mother of Devil Children,
her offspring, and her attendants, all proceeded to the place where the Buddha
was and spoke to the Buddha in unison, saying, "World-Honored One, we too wish
to shield and guard those who read, recite, accept, and uphold the Lotus Sutra
and spare them from decline or harm. If anyone should spy out the shortcomings
of these teachers of the Dharma and try to take advantage of them, we will make
it impossible for him to do so." Then in the presence of the Buddha they
pronounce these spells:
itime itime itime atime itime nime nime nime
nime nime ruhe ruhe ruhe ruhe stahe stahe stahe stuhe shuhe
"Though
they climb upon our very heads, they will never trouble the teachers of the
Dharma! Whether it be a yaksha, or a pakshasa, or a hungry spirit, or a putana,
or a kritya, or a vetada, or a skanda 8, or an umaraka, or an apasmaraka, or a
yaksha kritya, or a human kritya, or a fever, a one day, a two day, a three day,
or a four day, or up to a seven day or a constant fever, whether it be in a
man's form, in a woman's form, in young boy's form, in young girl's form, though
it be only in a dream, it will never trouble them!"
Then in the presence
of the Buddha they spoke in verse form, saying:
If there are those who
fail to heed our spells and trouble and disrupt the preachers of the
Dharma, their heads will split into seven pieces like the branches of the
arjaka tree. Their crime will be like that of one who kills father and
mother, or one who presses out oil, or cheats others with measures and
scales, or, like Devadatta, disrupts the Order of monks. Anyone who
commits a crime against these teachers of the Dharma will bring on himself
guilt such as this!"
After the rakshasa daughters had spoken these
verses, they said to the Buddha, "World-Honored One, we will use our own bodies
to shield and guard those who accept, uphold, read, recite, and practice this
sutra. We will see that they gain peace and tranquility, freeing them from
decline and harm and nulling the effect of all poison herbs."
The Buddha
said to the rakshasa daughters, "Excellent, excellent! If you can shield and
guard those who accept and uphold the mere name of the Lotus Sutra, your merit
will be immeasurable. How much more so if you shield and guard those who accept
and uphold it in its entirety, who offer alms to the sutra scrolls, flowers,
incense, necklaces, powdered incense, paste incense, incense for burning,
banners, canopies, music, who burn various kinds of lamps, lamps of butter oil,
oil lamps, lamps of various fragrant oils, lamps of sumana flower oil, and lamps
of utpala flower oil, and who in this manner offer hundreds and thousands of
varieties of alms? Kunti, you and your attendants should shield and guard the
teachers of the Dharma such as these!"
When [the Buddha] preached this
Dharani chapter, sixty-eight thousand persons gained the truth of
birthless-ness.
The Lotus Sutra Translated by Burton
Watson
Chapter Twenty-seven: The Former Deeds of
King Wondrous Splendor
At that time
the Buddha addressed the great assembly, saying: "In an age long ago, an
immeasurable, boundless, inconceivable number of asamkhya kalpas in the past,
there was a Buddha named Cloud Thunder Sound Constellation King Flower Wisdom,
tathagata, arhat, samyak-sambuddha. His land was named Light Bright Adornment
and his kalpa was named Gladly Seen. In the midst of this Buddha's Dharma there
was a king named Wonderful Adornment. This king's consort was named Pure Virtue,
and he had two sons, one named Pure Storehouse and the other named Pure Eye.
These two sons possessed great supernatural powers, merit, virtue, wisdom, and
for a long time they had been practicing the way appropriate to a bodhisattva,
carrying out the dana-paramita, shila-paramita, kshanti-paramita,
virya-paramita, dhynana-paramita, pragna-paramita, the paramita of expedient
means, pity, compassion, joy and indifference, as well as the thirty-seven aids
to the way 9. All of these they had thoroughly understood and mastered. In
addition, they had gained the samadhis of the bodhisattva, namely, the pure
samadhi; sun, star, and constellation samadhi; pure light samadhi; pure color
samadhi; pure illumination samadhi; long adornment samadhi; and great dignity
and virtue storehouse samadhi, and had thoroughly mastered all these
samadhis.
"At that time that Buddha, wishing to attract and guide King
Wonderful Adornment, and because he thought with compassion of living beings,
preached the Lotus Sutra. The king's two sons, Pure Storehouse and Pure Eye,
went to where their mother was, pressed their palms and the nails of their ten
fingers together, and said to her, 'We beg our mother to go and visit the place
where the Buddha Cloud Thunder Sound Constellation King Flower Wisdom is. We too
will attend him, drawing near to the Buddha and offering alms and obeisance.
Why? Because this Buddha is preaching the Lotus Sutra in the midst of all the
multitude of heavenly and human beings and it is right that we should listen and
accept it.'
"The mother announced to her sons, 'Your father puts his
faith in non-Buddhist doctrines and is deeply attached to the Brahmanical
Dharma. You should go to your father, tell him about this, and persuade him to
go with you.'
"Pure Storehouse and Pure Eye pressed their palms and ten
fingernails together and said to their mother, 'We are sons of the Dharma King,
and yet we have been born into this family of heretical views!'
"The
mother said to her sons, 'You are right to think with concern about your father.
You should manifest some supernatural wonder for him. When he sees that, his
mind will surely be cleansed and purified and he will permit us to go to where
the Buddha is.'
The two sons, being concerned about their father, leaped
up into the air to the height of seven tala trees and there performed various
types of supernatural wonders, walking, standing, sitting, and lying down in
midair; making water come out of the upper part of their bodies; making fire
come out of the lower part of their bodies, making water come out of the lower
part of their bodies; making fire come at of the upper part of their bodies;
manifesting huge bodies that filled the sky and then making themselves small
again; after becoming small, making themselves big again; disappearing in the
midst of the sky and then suddenly appearing on the ground; sinking into the
ground as though it were water; walking on the water as though it were land.
They manifested these various types of supernatural wonders in order to cause
the mind of their royal father to become pure and to make him believe and
understand.
"At that time when the father saw his sons displaying
supernatural powers of this kind, his mind was filled with great delight, as he
had never known before, and he pressed his palms together, faced his sons and
said, "Who is your teacher? Whose disciples are you?'
"The two sons
replied, "Great king, the Buddha Cloud Thunder Sound Constellation King Flower
Wisdom is at present sitting in the Dharma seat under the seven-jeweled bodhi
tree and, amid the multitudes of heavenly and human beings of all the world, is
broadly expounding the Lotus Sutra. This is our teacher and we are his
disciples.'
"The father said to his sons, 'I would like to go now and
see your teacher, You can go with me.'
"With this the two sons descended
from the air, proceeded to where their mother was, pressed their palms together
and said to their mother, 'Our royal father has now come to believe and
understand, he is fully capable of conceiving a desire for
anuttara-samyak-sambodhi. We have finished doing the Buddha's work for the sake
of our father. We beg that our mother will permit us to go to the place where
the Buddha is, to leave the household life and to practice the way.'
"At
that time the two sons, wishing to state their meaning once more, spoke in verse
form, saying to their mother:
We beg our mother to permit us to leave
the household and become shramanas. The Buddhas are very hard to
encounter; we will follow this Buddha and learn from him. Rare as is the
udumbara flower, rarer is it to encounter a Buddha, and escaping from
difficulties is also difficult-- we beg you to allow us to leave the
household.
"Their mother then said to them, 'I will permit you to leave
the household life. Why? Because the Buddha is difficult to encounter.'
"The two sons then addressed their father and mother, saying:
'Excellent, father and mother! And we beg you in due time to go to the place
where the Buddha Cloud Thunder Sound Constellation King Flower Wisdom is, attend
him in person and offer alms. Why? Because encountering the Buddha is as
difficult as encountering the udumbara flower. Or as difficult as it is for a
one-eyed turtle to encounter a floating log with a hole in it. We have been
blessed with great good fortune from past existences and so have been born in an
age where we can encounter the Buddha's Dharma. For this reason our father and
mother should permit us to leave household life. Why? Because the Buddhas are
difficult to encounter, and the proper time is also hard to come upon.'
"At that time the eighty-four thousand persons in the women's quarters
of King Wonderful Adornment were all capable of accepting and upholding the
Lotus Sutra. Bodhisattva Pure Eye had long ago mastered the Dharma flower
samadhi, and Bodhisattva Pure Storehouse had already, some hundreds, thousands,
ten thousands, millions of kalpas in the past, mastered the samadhi of the
escape from the evil realms of existence. This was because he wished to make it
possible for all living beings to escape the evil realms. The king's consort had
gained the samadhi of the Buddhas' assembly and was capable of understanding the
secret storehouse of the Buddhas. Her two sons, as already described, had
employed the power of expedient means to improve and transform their father so
that he could acquire a mind of faith and understanding and love and delight in
the Buddha's Dharma.
"Thereupon King Wonderful Adornment, accompanied by
his ranks of ministers and his attendants; his queen Pure Virtue and all the
ladies-in-waiting and attendants of the women's quarters; and the king's two
sons and their forty-two thousand attendants, all at the same time went to where
the Buddha was. Arriving there, they bowed their heads to the ground in
obeisance to his feet, circled around the Buddha three times, and then withdrew
and stood to one side.
"At that time that Buddha preached the Dharma for
the sake of the king, instructing him and bringing him benefit and joy. The king
was exceedingly delighted.
"At that time King Wonderful Adornment and
his queen removed from their necks necklaces of pearls worth hundreds and
thousands and scattered them over the Buddha. In midair the necklaces changed
into a jeweled dais with four pillars. On the dais was a large jeweled couch
spread with hundreds, thousands, ten thousands of heavenly robes. Seated
cross-legged on them was a Buddha who emitted a brilliant light.
"At
that time King Wonderful Adornment thought to himself: The Buddha's body is rare
indeed, extraordinary in dignity and adornment, constituting a form of utmost
subtlety and wonder! Then the Buddha Cloud Thunder Sound Constellation King
Flower Wisdom spoke to the four kinds of believers, saying, 'Do you see this
King Wonderful Adornment who stands before me with his palms pressed together?
In the midst of my Dharma this king will become a monk, diligently practicing
the Dharma that aids the Buddha way. He will be able to become a Buddha. His
name will be Sal Tree King, his land will be called Great Light, and his kalpa
will be called Great Lofty King. This Buddha Sal Tree King will have an
immeasurable multitude of bodhisattvas, as well as immeasurable voice-hearers.
His land will be level and smooth. Such will be his benefits.'
"The king
immediately turned his kingdom to his younger brother and he himself, along with
his queen, his two sons, and all their attendants, in the midst of the Buddha's
Dharma renounced the household life to practice the way.
"After the king
had left the household life, for the space of eighty-four thousand yours he
constantly applied himself with diligence, practicing the Lotus Sutra of the
Wonderful Dharma. When his period had passed, he gained the samadhi of the
adornment of all pure benefits. Rising into the air to the height of seven tala
trees, he addressed the Buddha saying: 'World-Honored One, these two sons of
mine have carried out the Buddha's work, employing transcendental powers and
transformations to turn my mind away from heresies, enabling me to abide safely
in the Buddha's Dharma, and permitting me to see the World-Honored One. These
two sons have been good friends to me. They wished to awaken the good roots from
my past existences and to enrich and benefit me, and for that reason they were
born into my household.'
"At that time the Buddha Cloud Thunder Sound
Constellation King Flower Wisdom said to King Wonderful Adornment, 'Just so,
just so. It is as you have said. If good men and good women have planted good
roots, and as a result in existence after existence have been able to gain good
friends, then these good friends can do the Buddha's work, teaching, benefiting,
delighting, and enabling them to enter anuttara-samyak-sambodhi. Great king, you
should understand that a good friend is the great cause and condition by which
one is guided and led, and which enables one to see the Buddha and to conceive
the desire for anuttara-samyak-sambodhi. Great king, do you see these two sons?
These two sons have already offered alms to Buddhas equal in number to the sands
of sixty-five hundred, thousand, ten thousand, million nayutas of Ganges, have
drawn near to them with reverence, and in the presence of those Buddhas have
accepted and upheld the Lotus Sutra, thinking with compassion of living beings
who embrace heretical views and causing them to abide in correct views.'
"King Wonderful Adornment then descended from midair and said to the
Buddha, 'World-Honored One, the Tathagata is a very rare being! Because of his
benefits and wisdom, the knob of flesh on the top of his head illuminates all
with bright light. His eyes are long, broad, and dark blue in color. The tuft of
hair in between his eyebrows, one of his features, is white as a crystal moon.
His teeth are white, even, closely spaced, and constantly have a bright gleam.
His lips are red and beautiful as the bimba fruit.'
"At that time King
Wonderful Adornment, having praised the Buddha's immeasurable hundreds,
thousands, ten thousands, millions of benefits in this manner, in the presence
of the Tathagata single-mindedly pressed his palms together and addressed the
Buddha once more, saying 'World-Honored One, such a thing as this has never been
known before! The law of the Tathagata is fully endowed with inconceivably
subtle and wonderful benefits. Where his teachings and precepts are observed
there will be tranquility and good feeling. From this day on I will give way to
heretical views or to arrogance, anger, or other evil states of mind.'
"When he had spoken these words, he bowed to the Buddha and departed."
The Buddha said to the great assembly: "What is your opinion? Is this
King Wonderful Adornment someone unknown to you? In fact he is none other than
the present Bodhisattva Flower Virtue. And his queen Pure Virtue is Bodhisattva
Light Shining Adornment Marks who is now in the Buddha's presence. Out of pity
and compassion for King Wonderful Adornment and his attendants, he was born in
their midst. The king's sons are the present bodhisattvas Medicine King and
Medicine Superior.
"These bodhisattvas Medicine King and Medicine
Superior have already succeeded in acquiring great benefits such as these, and
in the presence of immeasurable hundreds, thousands, ten thousands, millions of
Buddhas have planted numerous roots of virtue and acquired inconceivably good
benefits. If there are persons who are acquainted with the names of these two
bodhisattvas, the heavenly and human beings of all the world will surely do
obeisance to them."
When the Buddha preached this chapter on the Former
Affairs of King Wonderful Adornment, eighty-four thousand persons removed
themselves from dust and defilement and with respect to the various phenomena
attained the pure Dharma eye.
The Lotus Sutra Translated by Burton
Watson
Chapter Twenty-eight: The Encouragement of
Bodhisattva Universally Worthy
At
that time Bodhisattva Universal worthy, famed for his freely exercised
transcendental powers, dignity and virtue, in company with great bodhisattvas in
immeasurable, boundless, indescribable numbers, arrived from the east. The lands
that he passed through one and all quaked and trembled, jeweled lotus flowers
rained down, and immeasurable hundreds, thousands, ten thousands, millions of
different kinds of music played. In addition, numberless heavenly beings,
dragons yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, human and
nonhuman beings surrounded him in a great assembly, each displaying his dignity,
virtue, and transcendental powers.
When [Bodhisattva Universal Worthy]
arrived in the midst of Mount Gridhrakuta in the saha world, he bowed his head
to the ground in obeisance to Shakyamuni Buddha, circled around him to the right
seven times, and said to the Buddha: 'World-Honored One, when I was in the land
of the Buddha King Above Jeweled Dignity and Virtue, from far away I heard the
Lotus Sutra being preached in this saha world. In company with this multitude of
immeasurable, boundless hundreds, thousands, ten thousands, millions of
bodhisattvas I have come to listen to and accept it. I beg that the
World-Honored One will preach it for us. And good men and good women in the time
after the Tathagata has entered extinction--how will they be able to acquire
this Lotus Sutra?"
The Buddha said to Bodhisattva Universal Worthy: "If
good men and good women will fulfill four conditions in the time after the
Tathagata has entered extinction, then they will be able to acquire this Lotus
Sutra. First, they must be protected and kept in mind by the Buddhas. Second,
they must plant the roots of virtue. Third, they must enter the stage where they
are sure of reaching enlightenment. Fourth, they must conceive a determination
to save all living beings. If good men and good women fulfill these four
conditions, then after the Tathagata has entered extinction they will be certain
to acquire this sutra."
At that time Bodhisattva Universal Worthy said
to the Buddha: "World-Honored One , in the evil and corrupt age of the last
five-hundred-year period, if there is someone who accepts and upholds this
sutra, I will guard and protect him, free him from decline and harm, see that he
attains peace and tranquility, and make certain that no one can spy out and take
advantage of his shortcomings, no devil, devil's son, devil's daughter, devil's
minion, or one possessed by the devil, no yaksha, rakshasa, kumdhanda, pishacha,
kritya, putana, vetada, or other being that torments humans will be able to take
advantage of him.
"Whether that person is walking or standing, if he
reads and recites this sutra, then at that time I will mount my six-tusked
kingly white elephant and with my multitude of great bodhisattvas will proceed
to where he is. I will manifest myself, offer alms, guard and protect him, and
bring comfort to his mind. I will do this because I too want to offer alms to
the Lotus Sutra. If when that person is seated he ponders this sutra, at that
time too I will mount my kingly white elephant and manifest myself in his
presence. If that person should forget a single phrase or verse of the Lotus
Sutra, I will prompt him and join him in reading and reciting so that he will
gain understanding. At that time the person who accepts, upholds, reads and
recites the Lotus Sutra will be able to see my body, will be filled with great
joy, and will apply himself with greater diligence than ever. Because he has
seen me, he will immediately acquire samadhis and dharanis. These are called the
repetition dharani, the hundred, thousand, ten thousand, million repetition
dharani, and the Dharma sound expedient dharani. He will acquire dharanis such
as these.
"World-Honored One, in that later time, in the evil and
corrupt age of the last five-hundred-year period, if monks, nuns, laymen
believers or laywomen believers who seek out, accept, uphold, read, recite, and
transcribe this Lotus Sutra should wish to practice it, they should do so
diligently and with a single mind for a period of twenty-one days. When the
twenty-one days have been fulfilled, I will mount my six-tusked white elephant
and, with immeasurable numbers of bodhisattvas surrounding me and with this body
that all living beings delight to see, I will manifest myself in the presence of
the person and preach the Dharma for him, bringing him instruction, benefit, and
joy. I will also give him dharani spells. And because he has acquired these
spells, no nonhuman being will be able to injure him and he cannot be confused
or lead astray by women. I too will personally guard him at all times.
Therefore, World-Honored One, I hope you will permit me to pronounce these
dharanis." Then in the presence of the Buddha he pronounced these spells:
"World-Honored One, if any bodhisattva is able to hear these dharanis,
he should understand that it is due to the transcendental powers of Universal
Worthy. If when the Lotus Sutra is propagated throughout Jambudvipa there are
those who accept and uphold it, they should think to themselves: This is all due
to the authority and supernatural power of Universal Worthy! If there are those
who accept this sutra, memorize it correctly, understand its principles, and
practice it as the sutra prescribes, these persons should know that they are
carrying out the practices of Universal Worthy himself. In the presence of
immeasurable, boundless members of Buddhas they will have planted good roots
deep in the ground, and the hands of the Tathagatas will pat them on the head.
"If they do no more than copy the sutra, when their lives come to an end
they will be reborn in the Trayastrimsha heaven. At that time eighty-four
thousand heavenly women, performing all kinds of music, will come to greet them.
Such persons will put on crowns made of seven treasures amidst the
ladies-in-waiting will amuse and enjoy themselves. How much more so, then, if
they accept, uphold, read and recite the sutra, memorize it correctly,
understand its principles, when the lives of these persons come to an end, they
will be received into the hands of a thousand Buddhas, who will free them from
all fear and keep them from falling into the evil paths of existence.
Immediately they will proceed to the Tushita heaven, to the place of Bodhisattva
Maitreya. Bodhisattva Maitreya possesses the thirty-two features and is
surrounded by a multitude of great bodhisattvas. He has hundreds, thousands, ten
thousands, millions of heavenly women attendants, and these persons will be
reborn in their midst. Such will be the benefits and advantages they enjoy.
"Therefore persons of wisdom should single-mindedly copy the sutra
themselves, or cause others to copy it, should accept, uphold, read, and recite
it, memorize it correctly and practice it as the sutra prescribes.
"World-Honored One, I now therefore employ my transcendental powers to guard and
protect this sutra. And after the Tathagata had entered extinction, I will cause
it to be widely propagated throughout Jambudvipa and will see that it never
comes to an end."
At that time Shakyamuni Buddha spoke these words of
praise: "Excellent, excellent, Universal Worthy! You are able to guard and
assist this sutra and cause many living beings to gain peace and happiness and
advantages. You have already acquired inconceivable benefits and profound great
pity and compassion. Since long ages in the past you have shown a desire for
anuttara-samyak-sambodhi, and have taken a vow to use your transcendental powers
to guard and protect this sutra. And I will employ my transcendental powers to
guard and protect those who can accept and uphold the name of Bodhisattva
Universal Worthy.
"Universal Worthy, if there are those who accept,
uphold, read and recite this Lotus Sutra, memorize it correctly, practice and
transcribe it, you should know that such persons have seen Shakyamuni Buddha. It
is as though they heard his sutra from the Buddha's mouth. You should know that
such persons have offered alms to Shakyamuni Buddha you should know that such
persons have been patted on the head by Shakyamuni Buddha. You should know that
such persons have been covered in the robes of Shakyamuni Buddha.
"They
will no longer be greedy for or attached to worldly pleasures, they will have no
taste for the scriptures or jottings of the non-Buddhists. They will take no
pleasure in associating this such people, or with those engaged in evil
occupations such as butchers, raisers of pigs sheep, chickens or dogs, hunters,
or those who offer women's charms for sale. These persons will be honest and
upright in mind and intent, correct in memory, and will possess the power of
merit and virtue. They will not be troubled by the three poisons, nor will they
be troubled by jealousy, self-importance, ill-founded conceit, or arrogance.
These persons will have few desires, will be easily satisfied, and will know how
to carry out the practices of Universal Worthy.
"Universal Worthy, after
the Tathagata has entered extinction, in the last five-hundred-year period, if
you see someone who accepts, upholds reads, and recites the Lotus Sutra, you
should think to yourself: Before long this person will proceed to the place of
practice, conquer the devil hosts, and attain anuttara-samyak-sambodhi. He will
turn the wheel of the Dharma, beat the Dharma drum, and sound the Dharma conch,
and rain down the Dharma rain. He is worthy to sit in the lion seat of the
Dharma, amid the great assembly of heavenly and human beings.
"Universal
Worthy, in later ages if there are those who accept, uphold, read, and recite
this sutra, such persons will no longer be greedy for or attached to clothing,
bedding, food and drink, or other necessities of daily life. Their wishes will
not be in vain, and in this present existence they will gain the reward of good
fortune. If there is anyone who disparages or makes light of them, saying, 'You
are mere idiots! It is useless to carry out these practices--in the end they
will gain you nothing!, then as punishment for his offense that person will be
born eyeless in existence after existence. But if there is anyone who offers
alms to them and praises them, then in this present existence he will have
manifest reward for it.
"If anyone sees a person who accepts and upholds
this sutra and tries to expose the faults or evils of that person, whether what
he speaks is true or not, he will in his present existence be afflicted with
white leprosy. If anyone disparages or laughs at that person, then in existence
after existence he will have teeth that are missing or spaced far apart, ugly
lips, a flat nose, hands and feet that are gnarled or deformed, and eyes that
are squinty. His body will have a foul odor, with evil sores that run pus and
blood, and he will suffer from water in the belly, shortness of breath, and
other severe and malignant illnesses. Therefore, Universal Worthy, if you see a
person who accepts and upholds this sutra, you should rise and greet him from
afar, showing him the same respect you would a Buddha."
When this
chapter on the Encouragements of the Bodhisattva Universal Worthy was preached,
bodhisattvas immeasurable and boundless as Ganges sands acquired dharanis
allowing them to memorize a hundred, a thousand, ten thousand, a million
repetitions of the teachings, and bodhisattvas equal to the dust particles of
the thousand-million-fold world perfected the way of Universal Worthy.
When the Buddha preached this sutra, Universal Worthy and the other
bodhisattvas, Shariputra and the other voice-hearers, along with the heavenly
beings, dragons, humans and nonhuman beings--the entire membership of the great
assembly were all filled with great joy. Accepting and upholding the words of
the Buddha, they bowed in obeisance and departed.